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We must desire Health for it self, but be content with Physick for Healths sake.
We must desire Health for it self, but be content with Physic for Healths sake.
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so long as there is any hope to speed;
so long as there is any hope to speed;
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In Isaac shall thy seed be blessed: In Isaac shall thy seed be blessed:
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And he proceeds like a perfect Methodist.
And he proceeds like a perfect Methodist.
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and when it is touched, it swells and evaporateth.
and when it is touched, it Swells and evaporateth.
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that we weigh not Goodness by the number of Professors.
that we weigh not goodness by the number of Professors.
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and the Things whereof our Saviour here speaketh.
and the Things whereof our Saviour Here speaks.
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whether our Light will shine when the Sun is darkned;
whither our Light will shine when the Sun is darkened;
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Think of your Power, but think of your Duty too:
Think of your Power, but think of your Duty too:
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but be thrust out as a stranger, as an enemy.
but be thrust out as a stranger, as an enemy.
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distribute all whatsoever he hath to the poor, yet not be charitable:
distribute all whatsoever he hath to the poor, yet not be charitable:
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and then turn him out, is the same piece of Charity, as the Apostle mentions,
and then turn him out, is the same piece of Charity, as the Apostle mentions,
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Brethren as Men, and Brethren as Christians, professing the same Faith.Brothers as Men, and Brothers as Christians, professing the same Faith.
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I may add one Reason more, and that taken from the nature of Faith:
I may add one Reason more, and that taken from the nature of Faith:
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Omnibus aequalis, omnibus Rex, omnibus Judex, omnibus Deus & Dominus; Omnibus aequalis, omnibus Rex, omnibus Judge, omnibus Deus & Dominus;
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and not content our selves and sit down as if we were at our journeys end,
and not content our selves and fit down as if we were At our journeys end,
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For it is the Devils policie to make us think that the most are the best:
For it is the Devils policy to make us think that the most Are the best:
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Considering that sin doth not only shew but teach it self.
Considering that since does not only show but teach it self.
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and as sweet flowers, and his lips like lilies dropping down pure myrrhe. and as sweet flowers, and his lips like lilies dropping down pure myrrh.
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His Riches serve not himself, but us.
His Riches serve not himself, but us.
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and what we do willingly, we account as done out of necessity of nature.
and what we do willingly, we account as done out of necessity of nature.
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God hath presented his Gifts and Graces as glorious as the Sun and Lights;
God hath presented his Gifts and Graces as glorious as the Sun and Lights;
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If we be worthy of this Salutation, we may have peace with all the world,
If we be worthy of this Salutation, we may have peace with all the world,
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whatsoever the event be, thy labour is not in vain in the Lord.
whatsoever the event be, thy labour is not in vain in the Lord.
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nor against the Detractour, whose whisper is as the sting of a Scorpion, and hurts unseen:
nor against the Detractor, whose whisper is as the sting of a Scorpion, and hurts unseen:
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but we fight against Principalities and Powers, and the Rulers of the darkness of this world. but we fight against Principalities and Powers, and the Rulers of the darkness of this world.
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These are a Christian mans enemies, and with these he solemnly wageth war.
These Are a Christian men enemies, and with these he solemnly wageth war.
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though we ought to conclude the Lord righteous in all his ways, and holy in all his works,
though we ought to conclude the Lord righteous in all his ways, and holy in all his works,
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when to our eye of flesh he appears neither holy, nor righteous, but rather the contrary;
when to our eye of Flesh he appears neither holy, nor righteous, but rather the contrary;
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if wickedness only thrives, I can be wicked too:
if wickedness only thrives, I can be wicked too:
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The First SERMON. JEREM. XII. 1. Righteous art thou, O Lord, when I plead with thee:
The First SERMON. JEREMIAH. XII. 1. Righteous art thou, Oh Lord, when I plead with thee:
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for it is a plain contradiction, that ever it should be lawful to kill a man unlawfully;
for it is a plain contradiction, that ever it should be lawful to kill a man unlawfully;
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yet let me talk (or reason the case with thee) of thy Judgments: Wherefore does the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? yet let me talk (or reason the case with thee) of thy Judgments: Wherefore does the Way of the wicked prosper? Wherefore Are all they happy that deal very treacherously?
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THE most general Question which hath troubled the world, almost ever since it began, is that great Dispute, concerning the just and equal distribution of temporal blessings;
THE most general Question which hath troubled the world, almost ever since it began, is that great Dispute, Concerning the just and equal distribution of temporal blessings;
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how to reconcile the prosperity of the wicked, and the miseries of the righteous, with those common Attributes which we assign unto God:
how to reconcile the Prosperity of the wicked, and the misery's of the righteous, with those Common Attributes which we assign unto God:
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how it can consist with the Divine Wisdom and Justice to promote the designs of the ungodly, whom he abhors at the very Soul;
how it can consist with the Divine Wisdom and justice to promote the designs of the ungodly, whom he abhors At the very Soul;
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and to crush and bear down those whom he calls by his own Name, stiles his peculiar people,
and to crush and bear down those whom he calls by his own Name, stile his peculiar people,
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and whom he esteems as the Apple of his Eye:
and whom he esteems as the Apple of his Eye:
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For this objection hath gone through all degrees and qualities of men, high and low, rich and poor, miserable and happy, good and bad:
For this objection hath gone through all Degrees and qualities of men, high and low, rich and poor, miserable and happy, good and bad:
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the glorious flourishing and lofty sinner, whom God smiles upon, as Job speaks, he proves there is no Providence from his own success,
the glorious flourishing and lofty sinner, whom God smiles upon, as Job speaks, he Proves there is no Providence from his own success,
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because he goes smoothly on in his wickedness, without the least check or interruption;
Because he Goes smoothly on in his wickedness, without the least check or interruption;
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Therefore pride compasses him, therefore he sets his mouth against heaven, and his tongue walks through the earth, scorning both God and Man. And not only they, Therefore pride compasses him, Therefore he sets his Mouth against heaven, and his tongue walks through the earth, scorning both God and Man. And not only they,
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but the very people of God too, seeing this unequal dispensation, even they say, How does God know, and is there knowledge in the most high, v. 11. Nay, David himself professes, the thought of this came so cross him,
but the very people of God too, seeing this unequal Dispensation, even they say, How does God know, and is there knowledge in the most high, v. 11. Nay, David himself Professes, the Thought of this Come so cross him,
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as it had almost beat him down:
as it had almost beatrice him down:
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My feet were almost gone, my steps had well-nigh slipt, v. 2. of the same Psalm, and he very hardly recovered himself, My feet were almost gone, my steps had well-nigh slipped, v. 2. of the same Psalm, and he very hardly recovered himself,
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but breaks out into this amazement, Behold these are the ungodly who prosper, they encrease in riches;
but breaks out into this amazement, Behold these Are the ungodly who prosper, they increase in riches;
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as if he had said, I lookt to see the righteous upon thrones, and the vertuous gay and flourishing;
as if he had said, I looked to see the righteous upon thrones, and the virtuous gay and flourishing;
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but contrary to all expectation, Behold these are the ungodly who prosper, they increase in riches, which makes him cry out in the next verse, Verily I have cleansed my heart in vain;
but contrary to all expectation, Behold these Are the ungodly who prosper, they increase in riches, which makes him cry out in the next verse, Verily I have cleansed my heart in vain;
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in vain have I washed my hands in innocency; a most desperate speech! and means thus;in vain have I washed my hands in innocency; a most desperate speech! and means thus;
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Let who will stand upon forms and niceties hereafter; let who will betray his being and livelyhood to a timorous conscience:
Let who will stand upon forms and niceties hereafter; let who will betray his being and livelihood to a timorous conscience:
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I will be scrupulous no longer, no longer shall the formality of Laws and Religion tye me to be undone;
I will be scrupulous no longer, no longer shall the formality of Laws and Religion tie me to be undone;
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Thus David, thus Habakkuk, and thus the Prophet Jeremy in this Chapter complains, who seeing the falsness and treachery both of his friends and enemies, still prevail against him;
Thus David, thus Habakkuk, and thus the Prophet Jeremiah in this Chapter complains, who seeing the falseness and treachery both of his Friends and enemies, still prevail against him;
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and seeing the conspiracies of those Priests of Anathoth (where he was born too) never fail;
and seeing the conspiracies of those Priests of Anathoth (where he was born too) never fail;
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though God had told him in the first Chapter, He had made him a defenced City,
though God had told him in the First Chapter, He had made him a defenced city,
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an iron Pillar, a brazen Wall, and that he would enable him, by his Divine assistance, to oppose the whole Nation;
an iron Pillar, a brazen Wall, and that he would enable him, by his Divine assistance, to oppose the Whole nation;
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whilest he, alas, found himself but a Reed shaken with the wind, blown into a prison with every breath of a base Informer:
whilst he, alas, found himself but a Reed shaken with the wind, blown into a prison with every breath of a base Informer:
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Seeing and considering this cross-dealing, and debating within himself, what this should mean, falls out into this Exclamation;
Seeing and considering this cross-dealing, and debating within himself, what this should mean, falls out into this Exclamation;
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Righteous art thou, O Lord, when I plead with thee, &c. Where you have a Proposition or Doctrine laid down, as certain;Righteous art thou, Oh Lord, when I plead with thee, etc. Where you have a Proposition or Doctrine laid down, as certain;
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and then an Objection rais'd against this Doctrine. The Proposition, Righteous art thou, O Lord, when I plead with thee.
and then an Objection raised against this Doctrine. The Proposition, Righteous art thou, Oh Lord, when I plead with thee.
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The Objection, which seems to oppose it, in these words, Yet let me talk with thee of thy Judgments:
The Objection, which seems to oppose it, in these words, Yet let me talk with thee of thy Judgments:
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Wherefore does the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? Wherefore does the Way of the wicked prosper? Wherefore Are all they happy that deal very treacherously?
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I begin with the Proposition it self; Righteous art thou, O Lord, when I plead with thee.
I begin with the Proposition it self; Righteous art thou, Oh Lord, when I plead with thee.
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Where you may observe the most singular piety and resolution of the Prophet, though Gods design look't never so strange unto him,
Where you may observe the most singular piety and resolution of the Prophet, though God's Design looked never so strange unto him,
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and seem'd, as it were a meer contradiction, yet still he held fast to his Principle, That God was just, whatsoever became of him or his Cause; That whensoever he did plead and argue with God concerning his Dispensations, He assured himself thus much before hand, that God would overcome when he was judg'd;
and seemed, as it were a mere contradiction, yet still he held fast to his Principle, That God was just, whatsoever became of him or his Cause; That whensoever he did plead and argue with God Concerning his Dispensations, He assured himself thus much before hand, that God would overcome when he was judged;
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and that his Righteousness, like a glorious Sun, would break through all the clouds of opposition cast about it:
and that his Righteousness, like a glorious Sun, would break through all the Clouds of opposition cast about it:
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Righteous art thou, O Lord, when I plead with thee. The Prophet did not preposterously conclude God just from the justice of his action;Righteous art thou, Oh Lord, when I plead with thee. The Prophet did not preposterously conclude God just from the Justice of his actium;
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but, arguing backwards, inferred his proceeding to be just, because he himself is righteous:
but, arguing backwards, inferred his proceeding to be just, Because he himself is righteous:
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He does not first examine Gods wayes, and then pronounce him just, because he finds him so,
He does not First examine God's ways, and then pronounce him just, Because he finds him so,
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but first takes this as granted, that God is true, be the action what it will:
but First Takes this as granted, that God is true, be the actium what it will:
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and then afterwards inquires into the Reason of it.
and then afterwards inquires into the Reason of it.
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but then God can make it lawful for me to kill any one living, though I have never so neer a relation to him:
but then God can make it lawful for me to kill any one living, though I have never so near a Relation to him:
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And whosoever, in reasoning about Gods actions, shall argue otherwise, or use any other method, will run himself upon many rocks and perplexities,
And whosoever, in reasoning about God's actions, shall argue otherwise, or use any other method, will run himself upon many Rocks and perplexities,
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and at last find blasphemy in the conclusion.
and At last find blasphemy in the conclusion.
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For we read of many actions commended in Scripture, so horrid in themselves, as no Orator can invent a colour to excuse them, but because God enjoyn'd them.
For we read of many actions commended in Scripture, so horrid in themselves, as no Orator can invent a colour to excuse them, but Because God enjoined them.
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Look upon Abrahams offering of his Son Isaac simply by it self, and that will seem a Sacrifice fitter for Moloch then a merciful God, who requireth not so much as a Lamb from our fould;
Look upon Abrahams offering of his Son Isaac simply by it self, and that will seem a Sacrifice fitter for Moloch then a merciful God, who requires not so much as a Lamb from our fouled;
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but the Lord commanded it, and then the Patriarchs obedience stil'd him, for ever after, Gods friend.
but the Lord commanded it, and then the Patriarchs Obedience Styled him, for ever After, God's friend.
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Consider the action alone, without other Circumstances, and what a barbarous thing it was for the Israelites to dispossess the Canaanites of their lives and fortunes, who had done them no wrong;
Consider the actium alone, without other circumstances, and what a barbarous thing it was for the Israelites to dispossess the Canaanites of their lives and fortune's, who had done them no wrong;
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when the very Heathen call'd Alexander, but a more glorious Thief, for doing less? But God,
when the very Heathen called Alexander, but a more glorious Thief, for doing less? But God,
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when their sins were full, had devoted them to slaughter, and then they were call'd the Lords battels.
when their Sins were full, had devoted them to slaughter, and then they were called the lords battles.
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Davids most bitter curses and execrations would damn a Christian, if he should vomit them out of spleen;Davids most bitter curses and execrations would damn a Christian, if he should vomit them out of spleen;
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but when the Holy Ghost did dictate them, then they became the raptures of a zealous Prophet.
but when the Holy Ghost did dictate them, then they became the raptures of a zealous Prophet.
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Think of Rahabs preserving the Spyes by a down-right lye; Sampson 's killing of himself, with divers actions of this nature;
Think of Rahabs preserving the Spies by a downright lie; Sampson is killing of himself, with diverse actions of this nature;
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and then let me see him who can name any one thing, which God cannot make lawful, either by doing it himself, or commanding it in others.
and then let me see him who can name any one thing, which God cannot make lawful, either by doing it himself, or commanding it in Others.
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And yet it's a common saying amongst the Civilians and Schoolmen, That some things are in themselves immutable, which God himself cannot alter;
And yet it's a Common saying among the Civilians and Schoolmen, That Some things Are in themselves immutable, which God himself cannot altar;
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plac'd, as it were, out of Gods reach:
placed, as it were, out of God's reach:
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as that some things are not evil, because God hath forbidden them, but are bad in their own nature,
as that Some things Are not evil, Because God hath forbidden them, but Are bad in their own nature,
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before God hath laid any command concerning them at all;
before God hath laid any command Concerning them At all;
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robbing God, as it were, of part of his Legislative power, which is to stamp every action, good,
robbing God, as it were, of part of his Legislative power, which is to stamp every actium, good,
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or bad, as it seems best to his Divine will and pleasure:
or bad, as it seems best to his Divine will and pleasure:
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Whereas, if you examine it rightly what they say, God, by his Almighty power cannot make such and such actions lawful, proceeds not from any Null-obliquity in the actions themselves,
Whereas, if you examine it rightly what they say, God, by his Almighty power cannot make such and such actions lawful, proceeds not from any Null-obliquity in the actions themselves,
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but because we have wrapt them up in irreconcilable terms. As for instance, God cannot make it lawful for me to commit murder:
but Because we have wrapped them up in irreconcilable terms. As for instance, God cannot make it lawful for me to commit murder:
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So again, God cannot make it lawful for me to steal, because to steal is to take away another mans right or property, whilst it is his right;
So again, God cannot make it lawful for me to steal, Because to steal is to take away Another men right or property, while it is his right;
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but God can make it lawful for me to possess my self of any thing which another has, by changing the property,
but God can make it lawful for me to possess my self of any thing which Another has, by changing the property,
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and by giving me a right unto it;
and by giving me a right unto it;
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so that we may as infallibly conclude the action just, whatsoever it be, as we can assure our selves that God does it,
so that we may as infallibly conclude the actium just, whatsoever it be, as we can assure our selves that God does it,
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or authorizes it to be done, though it seems to us never so irregular, and even to contradict the Law of Nature.
or authorizes it to be done, though it seems to us never so irregular, and even to contradict the Law of Nature.
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Well then does the Prophet Jeremy here lay down this as a Maxim, which he cannot deny, that God is just,
Well then does the Prophet Jeremiah Here lay down this as a Maxim, which he cannot deny, that God is just,
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though at first sight, the prosperity of the wicked seems to overthrow it;
though At First sighed, the Prosperity of the wicked seems to overthrow it;
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being if God does it, it must needs be just, because without any more ado God makes every action just by doing it,
being if God does it, it must needs be just, Because without any more ado God makes every actium just by doing it,
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though we at present cannot find the reason of it.
though we At present cannot find the reason of it.
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Why? what would we have? would we be Gods our selves, and call the Lord to give us an accompt of all his Actions? would we appoint him a day to bring in all his Reasons before us,
Why? what would we have? would we be God's our selves, and call the Lord to give us an account of all his Actions? would we appoint him a day to bring in all his Reasons before us,
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why he deals thus, and thus, with us? Is this that we desire, with the Prophet here, to dispute the Question with the Almighty, to circumscribe and bound him in, within our limits, to make a circle round about him, which he should not pass,
why he deals thus, and thus, with us? Is this that we desire, with the Prophet Here, to dispute the Question with the Almighty, to circumscribe and bound him in, within our Limits, to make a circle round about him, which he should not pass,
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but upon such causes, as our wisdoms shall think fit? But what a ridiculous thing is it in us, to cry up Gods Councels, as unsearchable; and fling him off,
but upon such Causes, as our wisdoms shall think fit? But what a ridiculous thing is it in us, to cry up God's Counsels, as unsearchable; and fling him off,
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because we cannot comprehend him? First to confess his paths past finding out, and then renounce God,
Because we cannot comprehend him? First to confess his paths passed finding out, and then renounce God,
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because we cannot track him? How childish does it shew in us, to acknowledge a Lord God, whose wayes are not our wayes,
Because we cannot track him? How childish does it show in us, to acknowledge a Lord God, whose ways Are not our ways,
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nor his thoughts as our thoughts, and yet bring him to our barr; set him before our Courts of Justice;nor his thoughts as our thoughts, and yet bring him to our bar; Set him before our Courts of justice;
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and measure his actions by our line and plummet â–ª which are things of another kind, quite of another nature from Gods, which bear no proportion to them at all:
and measure his actions by our line and plummet â–ª which Are things of Another kind, quite of Another nature from God's, which bear no proportion to them At all:
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For he who pronounces of Gods actions, according to those rules of Justice we have, is guilty of the same vanity,
For he who pronounces of God's actions, according to those rules of justice we have, is guilty of the same vanity,
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as if he should measure length by breadth, and judge of colours by sound, which are toto genere diversa, and carry not the least Analogie to one another.
as if he should measure length by breadth, and judge of colours by found, which Are toto genere diversa, and carry not the least Analogy to one Another.
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and Man so ignorant, that he knows not whether the ground he treads upon, stands still or moves;
and Man so ignorant, that he knows not whither the ground he treads upon, Stands still or moves;
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Seneca, in one of his heats, says, He would rather believe Drunkenness a vertue, then Cato vicious for being intemperate; A speech vain enough, in regard of him to whom he directed it;Senecca, in one of his heats, Says, He would rather believe drunkenness a virtue, then Cato vicious for being intemperate; A speech vain enough, in regard of him to whom he directed it;
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but most excellently true, if applyed unto God: For we should rather believe Injustice to be Justice;
but most excellently true, if applied unto God: For we should rather believe Injustice to be justice;
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that to kill, is to make alive;
that to kill, is to make alive;
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to fail our hopes, is to satisfie our longings; (as we think of Physicians Medicines, that to poyson, is to restore) rather then by conceiving otherwise, lay the least imputation upon Gods Truth,
to fail our hope's, is to satisfy our longings; (as we think of Physicians Medicines, that to poison, is to restore) rather then by conceiving otherwise, lay the least imputation upon God's Truth,
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because we cannot reconcile his proceedings with our Reason.
Because we cannot reconcile his proceedings with our Reason.
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We do indeed heap up all the glorious titles upon God imaginable, call him the Almighty wise God, the Everlasting Councellor:
We do indeed heap up all the glorious titles upon God imaginable, call him the Almighty wise God, the Everlasting Councillor:
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but in our dealings with him, we do by retail, take them all back again to our selves,
but in our dealings with him, we do by retail, take them all back again to our selves,
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and when he comes to exact any duty or obedience from us, which is troublesome;
and when he comes to exact any duty or Obedience from us, which is troublesome;
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then we cavil and murmur, as if He had no power at all, but were indeed a meer Idol.
then we cavil and murmur, as if He had no power At all, but were indeed a mere Idol.
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How could it happen else, that We, who will trust a Lawyer with our whole Estate,
How could it happen Else, that We, who will trust a Lawyer with our Whole Estate,
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and, without any scruple, give him up all our Deeds and Writings, to manage, as he thinks fit;
and, without any scruple, give him up all our deeds and Writings, to manage, as he thinks fit;
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yet will not trust our God one moment? but as soon as ever we apprehend, that things do cross our Interests, presently we fall upon God, accuse his Judgments for the miscarriage,
yet will not trust our God one moment? but as soon as ever we apprehend, that things do cross our Interests, presently we fallen upon God, accuse his Judgments for the miscarriage,
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and as much as in us lies, would take the business quite out of his Hand, in seeking, by unlawful means, to preserve our selves? How (I say) can it be else, that we who dare commit our Lives into a Physitians hands,
and as much as in us lies, would take the business quite out of his Hand, in seeking, by unlawful means, to preserve our selves? How (I say) can it be Else, that we who Dare commit our Lives into a Physicians hands,
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and never question his Method, though he put us to a new pain every hour, as if he studied only how to torment us most;
and never question his Method, though he put us to a new pain every hour, as if he studied only how to torment us most;
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will yet leave nothing to the Wisdom and disposing of God, without Articles, Conditions, at every turn, exacting an account of his Proceedings?
will yet leave nothing to the Wisdom and disposing of God, without Articles, Conditions, At every turn, exacting an account of his Proceedings?
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When the Jews admir'd how God could possibly lay aside his ancient people, and turn to the Gentiles, whom he never knew, St. Paul, Rom. 9. answers this Question, with another, saying, Who art thou O man, that replyest against God? As if he had said, suppose I could not assign any Reason for this Action of Gods, would it therefore follow, He were unjust? 'tis God whom thou replyest against;
When the jews admired how God could possibly lay aside his ancient people, and turn to the Gentiles, whom he never knew, Saint Paul, Rom. 9. answers this Question, with Another, saying, Who art thou Oh man, that repliest against God? As if he had said, suppose I could not assign any Reason for this Actium of God's, would it Therefore follow, He were unjust? it's God whom thou repliest against;
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and thou, who do'st reply, art but a man;
and thou, who dost reply, art but a man;
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God whose way is in the Whirlwind, and the Clouds are the dust of his feet, Nahum 1. 3. God unsearchable in his Councils,God whose Way is in the Whirlwind, and the Clouds Are the dust of his feet, Nahum 1. 3. God unsearchable in his Councils,
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God, whose Thoughts do as far exceed our Thoughts, as the Heavens do the Earth; nay more, for the distance between us and the highest Star is known, and calculated;
God, whose Thoughts do as Far exceed our Thoughts, as the Heavens do the Earth; nay more, for the distance between us and the highest Star is known, and calculated;
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but the distance between us and God passes all Arithmetick; It is infinite.
but the distance between us and God passes all Arithmetic; It is infinite.
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Why then should we sawcily pry into the hidden Councels of God? If he hath let down a Veil before his Holy of Holies,
Why then should we saucily pry into the hidden Counsels of God? If he hath let down a Veil before his Holy of Holies,
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how should we dare to tear it asunder, and prophanely break into his Mysteries? What? must we know before we will believe? have a Demonstration for all God does, to give us satisfaction? Why, perhaps we shall never answer Zeno 's argument against Motion: and shall we therefore sit still all the days of our life,
how should we Dare to tear it asunder, and profanely break into his Mysteres? What? must we know before we will believe? have a Demonstration for all God does, to give us satisfaction? Why, perhaps we shall never answer Zeno is argument against Motion: and shall we Therefore fit still all the days of our life,
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and say, we cannot stir? perhaps it is impossible to solve Pyrrho 's objections against Reality, shall we therefore fondly conceit, that every thing we see, is but an appearance only? that it is but your fancy, that I seem now to speak,
and say, we cannot stir? perhaps it is impossible to solve Pyrrho is objections against Reality, shall we Therefore fondly conceit, that every thing we see, is but an appearance only? that it is but your fancy, that I seem now to speak,
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and nothing but your imagination, that you think you hear me;
and nothing but your imagination, that you think you hear me;
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a• •f our whole life were but one continued Dream? And is it not as much madness to mistrust the truth and faithfulness of God, confirmed by so many Clouds of Witnesses, evinced by so many Ages of Instances,
a• •f our Whole life were but one continued Dream? And is it not as much madness to mistrust the truth and faithfulness of God, confirmed by so many Clouds of Witnesses, evinced by so many Ages of Instances,
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because we cannot answer this one objection against It; because we cannot see through this one single particular of Providence?
Because we cannot answer this one objection against It; Because we cannot see through this one single particular of Providence?
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Why then should we think it any indiscretion, with Abraham, to believe against Hope? or to be sure (though we have least reason to expect it) That the only way for a man to become a great Nation, is to kill his only Child;
Why then should we think it any indiscretion, with Abraham, to believe against Hope? or to be sure (though we have least reason to expect it) That the only Way for a man to become a great nation, is to kill his only Child;
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and the means to overcome Canaan, was to go alone, and a stranger into it? Pray,
and the means to overcome Canaan, was to go alone, and a stranger into it? prey,
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why should we not believe our Saviour, that to save, is to loose;
why should we not believe our Saviour, that to save, is to lose;
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and to preserve, is to destroy? Why should we imagine our selves any wiser then St. Paul, who committed his body to God,
and to preserve, is to destroy? Why should we imagine our selves any Wiser then Saint Paul, who committed his body to God,
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until the last day, and perswaded himself that God was able to keep it until that day? 2 Tim. 1. 12. though it past through so many transmutations and changes, into beasts, fowl, and fish;
until the last day, and persuaded himself that God was able to keep it until that day? 2 Tim. 1. 12. though it passed through so many transmutations and changes, into beasts, fowl, and Fish;
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nay, though it became part of another Man, which is to rise together with him in the same Body? Yet this seeming contradiction did not startle the Apostle;
nay, though it became part of Another Man, which is to rise together with him in the same Body? Yet this seeming contradiction did not startle the Apostle;
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He was sure of the thing, though he knew not how it could come to pass;
He was sure of the thing, though he knew not how it could come to pass;
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I know whom I have believed, says the Apostle in the same place. Yet though Almighty God might challenge our Obedience, without giving us account of his matters;I know whom I have believed, Says the Apostle in the same place. Yet though Almighty God might challenge our obedience, without giving us account of his matters;
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though our understandings be shallow, and Gods Judgments profound; though the Well be deep, and we have nothing to draw;
though our understandings be shallow, and God's Judgments profound; though the Well be deep, and we have nothing to draw;
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yet God like a most gracious Prince, when he might absolutely command, vouchsafes a reason why we should obey:
yet God like a most gracious Prince, when he might absolutely command, vouchsafes a reason why we should obey:
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submitting himself to our slender capacities, he appears at our Barrs, and to settle our wandring thoughts, to leave us quite without excuse;
submitting himself to our slender capacities, he appears At our Bars, and to settle our wandering thoughts, to leave us quite without excuse;
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exposes himself to be impleaded by us, to be judg'd by us, to be examined by us.
exposes himself to be impleaded by us, to be judged by us, to be examined by us.
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Which leads me to the Objection, which seems to overthrow the Righteousness of God;
Which leads me to the Objection, which seems to overthrow the Righteousness of God;
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Wherefore does the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? Wherefore does the Way of the wicked prosper? Wherefore Are all they happy that deal very treacherously?
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The occasion of this Question, I told you, was, because the Prophets adversaries did continually prosper,
The occasion of this Question, I told you, was, Because the prophets Adversaries did continually prosper,
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and had power to do him hurt; not simply because the wicked prosper'd; but that by this their prosperity, they had means and opportunity to mischief him;
and had power to do him hurt; not simply Because the wicked prospered; but that by this their Prosperity, they had means and opportunity to mischief him;
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to smite him with their tongue, by secret whisperings; and smite him with their fists, to hurry him from one prison to another;
to smite him with their tongue, by secret whisperings; and smite him with their fists, to hurry him from one prison to Another;
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and at last clap him up in the Dungeon, sealing him up there unto unevitable destruction.
and At last clap him up in the Dungeon, sealing him up there unto unevitable destruction.
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Now the Prophet demands of God, in this Question;
Now the Prophet demands of God, in this Question;
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why he did not disappoint the plots and contrivances of all those, who had designed his ruine;
why he did not disappoint the plots and contrivances of all those, who had designed his ruin;
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being God had sent him as an especial Ambassador to his people? So as we may resolve the Question into this;
being God had sent him as an especial Ambassador to his people? So as we may resolve the Question into this;
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Why does God suffer the wicked to have any Power to oppress the righteous?
Why does God suffer the wicked to have any Power to oppress the righteous?
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A Question, if we consider the time, in which the Prophet lived, not altogether idle or impertinent;
A Question, if we Consider the time, in which the Prophet lived, not altogether idle or impertinent;
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for he lived under the Law, a Covenant of Works;
for he lived under the Law, a Covenant of Works;
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unto which God had annexed Blessings and Cursings, in outward appearance, altogether temporal, Deut. 28. But, on the contrary, this Prophet found by sad experience, that he fled from his Enemies, and not they from him;
unto which God had annexed Blessings and Cursings, in outward appearance, altogether temporal, Deuteronomy 28. But, on the contrary, this Prophet found by sad experience, that he fled from his Enemies, and not they from him;
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that not they, but he groped at noon days, being cast into a Dungeon, which was only a larger Sepulchre;
that not they, but he groped At noon days, being cast into a Dungeon, which was only a larger Sepulchre;
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and that the Iron yoke was put upon his, not their necks:
and that the Iron yoke was put upon his, not their necks:
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all which was contrary to the express words of the promise, as you may read at large in that Chapter:
all which was contrary to the express words of the promise, as you may read At large in that Chapter:
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Which made him think God had forgotten to be gracious;
Which made him think God had forgotten to be gracious;
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and to ask, wherefore does the way of the wicked prosper? wherefore are all they happy that deal very treacherously?
and to ask, Wherefore does the Way of the wicked prosper? Wherefore Are all they happy that deal very treacherously?
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Nevertheless, had the Prophet consider'd with himself rightly, he would not have thought this so strange a thing,
Nevertheless, had the Prophet considered with himself rightly, he would not have Thought this so strange a thing,
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even under the Law, where God seems to set bounds and terms, even to his Almighty power,
even under the Law, where God seems to Set bounds and terms, even to his Almighty power,
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and to confine his absolute Dominion and Royalty over the Creature, by making Promises, Oaths and Contracts with his People:
and to confine his absolute Dominion and Royalty over the Creature, by making Promises, Oaths and Contracts with his People:
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Yet he never pass'd away the Land of Canaan, or any thing in it, so absolutely,
Yet he never passed away the Land of Canaan, or any thing in it, so absolutely,
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but that still he reserv'd the title and propriety of it to himself:
but that still he reserved the title and propriety of it to himself:
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All souls are mine, saith the Lord, And the Land shall not be sold for ever,
All Souls Are mine, Says the Lord, And the Land shall not be sold for ever,
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for the Land is mine, and ye are sojourners and strangers with me, Levit. 25. 23. God granted the use of it to them,for the Land is mine, and you Are sojourners and Strangers with me, Levit. 25. 23. God granted the use of it to them,
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yet kept still the Right and full disposal of it to himself:
yet kept still the Right and full disposal of it to himself:
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for the Lord calls them (for all this Grant) but sojourners and strangers, who held what they possest, under God,
for the Lord calls them (for all this Grant) but sojourners and Strangers, who held what they possessed, under God,
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and continued in it no longer then he gave them leave, from whom he might take it away,
and continued in it no longer then he gave them leave, from whom he might take it away,
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and bestow it on whom he pleased:
and bestow it on whom he pleased:
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And truly, if we allow God the power but of a temporal Prince, and grant him to be King of Israel only;
And truly, if we allow God the power but of a temporal Prince, and grant him to be King of Israel only;
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we must allow him the liberty of changing, altering, and dispensing with his own Laws:
we must allow him the liberty of changing, altering, and dispensing with his own Laws:
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For we read how Nebuchadnezzar might slay whom he would, and whom he would he might keep alive within his own Realms, set up whom he would,
For we read how Nebuchadnezzar might slay whom he would, and whom he would he might keep alive within his own Realms, Set up whom he would,
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and whom he would he might put down, Dan. 5. 3. And least you might imagine such an unlimited power, over the Subject, unlawful, God is said to give him this power, in the same verse:
and whom he would he might put down, Dan. 5. 3. And lest you might imagine such an unlimited power, over the Subject, unlawful, God is said to give him this power, in the same verse:
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and can we think, for all his promises, the Lord of the whole Earth may not challenge as much Soveraignty,
and can we think, for all his promises, the Lord of the Whole Earth may not challenge as much Sovereignty,
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as a Prince but of a single Shire enjoyes? As then he, in whom the Supream power of a State resides,
as a Prince but of a single Shire enjoys? As then he, in whom the Supreme power of a State resides,
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when he grants out property of life, liberty, and estate to his Subjects, does not by this Charter debar himself the liberty of taking them away again,
when he grants out property of life, liberty, and estate to his Subject's, does not by this Charter debar himself the liberty of taking them away again,
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if the use of the Publick so require;
if the use of the Public so require;
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in like manner God in that NONLATINALPHABET, as Philo calls the Common-wealth of the Jews, Gods own peculiar Kingdom, where he reigned temporally,
in like manner God in that, as Philo calls the Commonwealth of the jews, God's own peculiar Kingdom, where he reigned temporally,
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as the very Civil Magistrate of that Nation, never ty'd himself up so strictly, by his promises,
as the very Civil Magistrate of that nation, never tied himself up so strictly, by his promises,
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as that he might not lawfully, for his own glory, and the good of his people, upon some extraordinary cases (as to purge, to correct, to punish,
as that he might not lawfully, for his own glory, and the good of his people, upon Some extraordinary cases (as to purge, to correct, to Punish,
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or for tryal of them) recal those good things he promised to the Righteous, and confer them upon the wicked:
or for trial of them) Recall those good things he promised to the Righteous, and confer them upon the wicked:
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A most clear instance of this absolute Dominion in God, we see, in that under the Law, he punishes frequently one man for another;
A most clear instance of this absolute Dominion in God, we see, in that under the Law, he Punishes frequently one man for Another;
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nay, a whole Common-wealth for the sin of one man; and, stranger yet, whole Ages of posterity, for the offence only of one single person:
nay, a Whole Commonwealth for the since of one man; and, stranger yet, Whole Ages of posterity, for the offence only of one single person:
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Which proves most evidently, God might, even under the Law (where the Holy One seem'd most to be limited) afflict, without any consideration of guilt or demerit,
Which Proves most evidently, God might, even under the Law (where the Holy One seemed most to be limited) afflict, without any consideration of guilt or demerit,
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or else the punishment could not have justly past the offenders person. And this consideration, meerly, might have still'd the Prophet from asking this question.
or Else the punishment could not have justly passed the offenders person. And this consideration, merely, might have stilled the Prophet from asking this question.
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But then that there should be some (perhaps in this very Congregation) who when they suffer (as they think) unworthily;
But then that there should be Some (perhaps in this very Congregation) who when they suffer (as they think) unworthily;
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some, who call themselves Christians, who demand of God, why he gives them up into the hands of a Tyrant, to suffer what they deserve not? That such ask it, is a wonder to me far greater then the Question it self:
Some, who call themselves Christians, who demand of God, why he gives them up into the hands of a Tyrant, to suffer what they deserve not? That such ask it, is a wonder to me Far greater then the Question it self:
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Have you so learn'd Christ? Pienty, Peace, and Victory over Enemies, these, indeed, were the blessings under the Law,
Have you so learned christ? Plenty, Peace, and Victory over Enemies, these, indeed, were the blessings under the Law,
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when God did not think fit (as yet) to discover fully the Joyes of a better life, he tempted Israel with the bliss of this;
when God did not think fit (as yet) to discover Fully the Joys of a better life, he tempted Israel with the bliss of this;
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and instead of Heaven, shewed them Canaan: But when it pleased him, by Christ, to reveal unto us a new Heaven, and a New Earth;
and instead of Heaven, showed them Canaan: But when it pleased him, by christ, to reveal unto us a new Heaven, and a New Earth;
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a Resurrection and an eternal weight of glory, ready to crown all such as do believe and practise;
a Resurrection and an Eternal weight of glory, ready to crown all such as do believe and practise;
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then he proposes loss of estate, and loss of friends, poverty, scorn, shame, nakedness, imprisonment, and death it self, to his Disciples:
then he proposes loss of estate, and loss of Friends, poverty, scorn, shame, nakedness, imprisonment, and death it self, to his Disciples:
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for these, I, these are the blessings of the Gospel; and by his example he proved them to be so:
for these, I, these Are the blessings of the Gospel; and by his Exampl he proved them to be so:
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For what Crown had he, but of Thorns? what Scepter but of Reeds? or where was he ever lifted up,
For what Crown had he, but of Thorns? what Sceptre but of Reeds? or where was he ever lifted up,
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but upon the Cross? Prosperity? Why, were I to study for an Argument to render a Church suspected for a false One, I would object the outward splendor of it:
but upon the Cross? Prosperity? Why, were I to study for an Argument to render a Church suspected for a false One, I would Object the outward splendour of it:
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not that God does not bestow sometimes temporal blessings upon his chosen people, even under the Gospel, to refresh and recover their wearied Spirits after a difficult tryal:
not that God does not bestow sometime temporal blessings upon his chosen people, even under the Gospel, to refresh and recover their wearied Spirits After a difficult trial:
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But this, I say, is quite besides the promise of the Gospel; a thing extraordinary in respect of it:
But this, I say, is quite beside the promise of the Gospel; a thing extraordinary in respect of it:
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Prosperity? If this proves the goodness of a Cause, how many Arguments can the Turk alledge to assert his Mahomet? Every battel he wins is a new Objection against us,
Prosperity? If this Proves the Goodness of a Cause, how many Arguments can the Turk allege to assert his Mahomet? Every battle he wins is a new Objection against us,
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and every Town he takes in Christendome, he gets ground of us in our Religion also:
and every Town he Takes in Christendom, he gets ground of us in our Religion also:
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What would become of the glorious Martyrs, if it should be a blemish to suffer? Why did St. Paul call his scars, the marks of the Lord Jesus? which, were this true, they were the stigmata, and brands of guilt:
What would become of the glorious Martyrs, if it should be a blemish to suffer? Why did Saint Paul call his scars, the marks of the Lord jesus? which, were this true, they were the stigmata, and brands of guilt:
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and when the Apostle gloried in his infirmities and troubles, then he did but cry up his own sins:
and when the Apostle gloried in his infirmities and Troubles, then he did but cry up his own Sins:
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Nay, upon this account, we cannot possibly quit the eternal Son of God, whose whole life was but one continued Passion;
Nay, upon this account, we cannot possibly quit the Eternal Son of God, whose Whole life was but one continued Passion;
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We, we Christians should wonder that wicked men do not alwayes prosper;
We, we Christians should wonder that wicked men do not always prosper;
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We should admire how it comes to pass that they do ever miss of their designs;
We should admire how it comes to pass that they do ever miss of their designs;
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that a Traytor does not ever escape Justice, and the Oppressor does not alwayes hold his prey? Which made some pious Christians to reverence and esteem Affliction so much, to think it so proper and peculiar to a Christian,
that a Traitor does not ever escape justice, and the Oppressor does not always hold his prey? Which made Some pious Christians to Reverence and esteem Affliction so much, to think it so proper and peculiar to a Christian,
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as many times they have doubted of their Calling and Election, upon no other ground but this,
as many times they have doubted of their Calling and Election, upon no other ground but this,
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because they did not find themselves miserable enough: therefore for want of others to do it for them, they persecuted their own selves,
Because they did not find themselves miserable enough: Therefore for want of Others to do it for them, they persecuted their own selves,
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and gave away their Estates, when no body else would take them from them: Like noble Souldiers, they grew weary of peace and ease;
and gave away their Estates, when no body Else would take them from them: Like noble Soldiers, they grew weary of peace and ease;
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and like the Fencer in Rome, who was sick when he could venture his life but once a day.
and like the Fencer in Room, who was sick when he could venture his life but once a day.
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And this is so certain and evident, that, if you examine this Question strictly, it will appear an Objection rais'd, not out of any desire to clear Gods Justice,
And this is so certain and evident, that, if you examine this Question strictly, it will appear an Objection raised, not out of any desire to clear God's justice,
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or that true Holiness might be promoted upon the Earth, or out of any consideration that concerns the glory of God,
or that true Holiness might be promoted upon the Earth, or out of any consideration that concerns the glory of God,
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but meerly out of Calamity, and a By-respect of our own, which I shall shew you plainly,
but merely out of Calamity, and a By-respect of our own, which I shall show you plainly,
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and then the Objection will fall to the ground of it self.
and then the Objection will fallen to the ground of it self.
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As first, Men ask this Question, Why do the wicked prosper, because we do not see the usefulness of Affliction,
As First, Men ask this Question, Why do the wicked prosper, Because we do not see the usefulness of Affliction,
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nor sufficiently apprehend what rare and admirable effects it doth produce: which, amongst the rest, is Patience:
nor sufficiently apprehend what rare and admirable effects it does produce: which, among the rest, is Patience:
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'tis something indeed, when a sinner suffers the punishment he hath deserved meekly and humbly;
it's something indeed, when a sinner suffers the punishment he hath deserved meekly and humbly;
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yet he that dares sin, durst likewise, if he could, resist the punishment due to that sin;
yet he that dares since, durst likewise, if he could, resist the punishment due to that since;
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and when he doth suffer, who doth the sinner oblige in suffering? Not God; for it troubles him to punish;
and when he does suffer, who does the sinner oblige in suffering? Not God; for it Troubles him to Punish;
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For as St. Chrysostome argues upon the same subject, to build Christ a magnificent Palace,
For as Saint Chrysostom argues upon the same Subject, to built christ a magnificent Palace,
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He swears, as he lives, he would not do it? What praise is it, what glory is it,
He swears, as he lives, he would not do it? What praise is it, what glory is it,
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if, when you be buffeted for your faults, you endure it patiently, says the Apostle, 1 Pet. 2. 20. No:if, when you be buffeted for your Faults, you endure it patiently, Says the Apostle, 1 Pet. 2. 20. No:
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this only is true Patience, Patience indeed, when we suffer for doing well:
this only is true Patience, Patience indeed, when we suffer for doing well:
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And, pray tell me, How can men bear injuries, if there be no wicked men to do them? or how could a man loose his own, were there no violence to wrest it out of his hands? If you suppose a robbery, you must suppose a Thief too;
And, pray tell me, How can men bear injuries, if there be no wicked men to do them? or how could a man lose his own, were there no violence to wrest it out of his hands? If you suppose a robbery, you must suppose a Thief too;
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where there is a Rebellion, there must be a Rebel, and a Traytour, where there is a Treason,
where there is a Rebellion, there must be a Rebel, and a Traitor, where there is a Treason,
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for he that is born of God cannot sin, 1 John 3. 9. He, such an one, cannot be the Instrument of any wrong;
for he that is born of God cannot sin, 1 John 3. 9. He, such an one, cannot be the Instrument of any wrong;
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for when he does unrighteously, he ceases to be righteous:
for when he does unrighteously, he ceases to be righteous:
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Abel would never have killed Cain, nor would the Israelites have oppressed Pharaoh: Paul would never have imprisoned the Romans,Abel would never have killed Cain, nor would the Israelites have oppressed Pharaoh: Paul would never have imprisoned the Roman,
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nor the Martyrs have kill'd their Persecutors;
nor the Martyrs have killed their Persecutors;
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and so we should have lost all these glorious examples of Constancy and Zeal, if God had not given leave to such wicked acts:
and so we should have lost all these glorious Examples of Constancy and Zeal, if God had not given leave to such wicked acts:
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lost the very priviledge of a Christian, which he injoyes above the Saints in Heaven, which is to suffer: Nay, had there been no Priests and Elders to take away his life, Christ had not dyed;
lost the very privilege of a Christian, which he enjoys above the Saints in Heaven, which is to suffer: Nay, had there been no Priests and Elders to take away his life, christ had not died;
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and then, as St. Paul argues, You had been yet in your Sins:
and then, as Saint Paul argues, You had been yet in your Sins:
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When we suffer for sin, we do (as the Latin's, best of all tongues express it) dare poenas, give in exchange for some unlawful gain,
When we suffer for since, we do (as the Latin's, best of all tongues express it) Dare poenas, give in exchange for Some unlawful gain,
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or pleasure, either our body to the Executioner, or our estates to the Exchequer: this is a due debt, which we stand obliged to see satisfied:
or pleasure, either our body to the Executioner, or our estates to the Exchequer: this is a due debt, which we stand obliged to see satisfied:
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But when we suffer for doing well, and yet take it patiently, God will in a manner take this as a courtesie from us,
But when we suffer for doing well, and yet take it patiently, God will in a manner take this as a courtesy from us,
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as St. Peter implyes, 1 Pet. 2. 20. You need not wonder then, why our Saviour bids his Disciples be exceeding glad at their afflictions;
as Saint Peter Implies, 1 Pet. 2. 20. You need not wonder then, why our Saviour bids his Disciples be exceeding glad At their afflictions;
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why Peter and John went away rejoycing when they suffered for the Name of Jesus? Why St. Paul was so far from fearing it, that he long'd for his dissolution? Why the Primitive Christians did so much court and admire danger, ruin,
why Peter and John went away rejoicing when they suffered for the Name of jesus? Why Saint Paul was so Far from fearing it, that he longed for his dissolution? Why the Primitive Christians did so much court and admire danger, ruin,
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and destruction, for thus we glorifie God, and thus he glorifies us again, in accounting us worthy,
and destruction, for thus we Glorify God, and thus he Glorifies us again, in accounting us worthy,
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and admitting us to suffer for his sake, that as the Apostle says, At last we may receive the peaceable fruits of Righteousness.
and admitting us to suffer for his sake, that as the Apostle Says, At last we may receive the peaceable fruits of Righteousness.
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Besides, if good men were not opprest, we could not have so fair an opportunity to exercise our Charity:
Beside, if good men were not oppressed, we could not have so fair an opportunity to exercise our Charity:
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I confess we should pity those, whom their own folly hath brought into Calamity, whom Lust and Ryot have cast upon the Bed of Sickness,
I confess we should pity those, whom their own folly hath brought into Calamity, whom Lust and Riot have cast upon the Bed of Sickness,
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or whom Pride and Vanity have impoverished and thrown into Prison:
or whom Pride and Vanity have impoverished and thrown into Prison:
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But whom the Zeal of Gods house hath eaten up, and consumed, whom strictness of Conscience hath brought low and diminished, who is poor only,
But whom the Zeal of God's house hath eaten up, and consumed, whom strictness of Conscience hath brought low and diminished, who is poor only,
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because he durst not be rich for fear of doing ill, this is such an Object of Charity,
Because he durst not be rich for Fear of doing ill, this is such an Object of Charity,
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as a man would travel the world to find out, were there not too many nearer home.
as a man would travel the world to find out, were there not too many nearer home.
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Our formerly religious Ancestors have run to Jerusalem to view the pretended Reliques of our Saviour, whether true or no:
Our formerly religious Ancestors have run to Jerusalem to view the pretended Relics of our Saviour, whither true or no:
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and thought it worth a pilgrimage to fetch a piece of the wood he suffered on,
and Thought it worth a pilgrimage to fetch a piece of the wood he suffered on,
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though perhaps it were a chip of the next Block: whereas in sheltring the afflicted, we bring Christ himself into our Houses,
though perhaps it were a chip of the next Block: whereas in sheltering the afflicted, we bring christ himself into our Houses,
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for he acknowledges whatsoever is done to his poor suffering Members, is done to himself.
for he acknowledges whatsoever is done to his poor suffering Members, is done to himself.
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It was one of the promises Christ made to his Disciples, that they should alwayes have the poor amongst them, Matth. 26. to assure us, we should never want an opportunity to exercise that most powerful vertue of Charity which can lay so many obligations upon God to hear us, to pardon us,
It was one of the promises christ made to his Disciples, that they should always have the poor among them, Matthew 26. to assure us, we should never want an opportunity to exercise that most powerful virtue of Charity which can lay so many obligations upon God to hear us, to pardon us,
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and to reward us both with the blessings of this, and a better life;
and to reward us both with the blessings of this, and a better life;
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so that if you will but consider how much your own Interest does engage you to help and assist the oppressed, you will scarce find in your hearts to call that Liberality, which benefits the Giver more than the Receiver, but rather confess, by dispersing thus, you shew greater Charity to your selves, then to others.
so that if you will but Consider how much your own Interest does engage you to help and assist the oppressed, you will scarce find in your hearts to call that Liberality, which benefits the Giver more than the Receiver, but rather confess, by dispersing thus, you show greater Charity to your selves, then to Others.
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For where can you place your money more securely, then when you make God your Debter? or how can you lay out what you have to greater advantage,
For where can you place your money more securely, then when you make God your Debtor? or how can you lay out what you have to greater advantage,
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then by purchasing Heaven with it? one would think to build Churches to the honour of God, is a most high piece of Devotion:
then by purchasing Heaven with it? one would think to built Churches to the honour of God, is a most high piece of Devotion:
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Melius est hoc facere, says St. Jerome, quà m repositis opibus incubare; Better est hoc facere, Says Saint Jerome, quà m repositis opibus incubare;
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'tis better indeed to bestow our wealth thus, then keep it by only to look upon.
it's better indeed to bestow our wealth thus, then keep it by only to look upon.
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The Holy Father speaks slightly of this kind of Charity, in respect of that which relieves the poor,
The Holy Father speaks slightly of this kind of Charity, in respect of that which relieves the poor,
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and values one single Alms well placed, as a greater Munificence farr, then the erecting of the most stately Cathedral:
and value's one single Alms well placed, as a greater Munificence Far, then the erecting of the most stately Cathedral:
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and at the same time suffer him himself in his poor Members to wander up and down for want of a lodging;
and At the same time suffer him himself in his poor Members to wander up and down for want of a lodging;
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to offer to his Church a Golden Chalice, and deny him a Cup of cold water; to cover his Altars with the richest furniture,
to offer to his Church a Golden Chalice, and deny him a Cup of cold water; to cover his Altars with the Richest furniture,
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whilst he himself goes about naked, is just as if you should see a man almost starv'd with cold and hunger,
while he himself Goes about naked, is just as if you should see a man almost starved with cold and hunger,
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and then instead of feeding, and cloathing him, you should set up a Golden Statue to his honor,
and then instead of feeding, and clothing him, you should Set up a Golden Statue to his honour,
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and let him pine with hunger:
and let him pine with hunger:
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though the other be commendable, yet certainly this expresses our Piety most, when we supply the wants of the Necessitous,
though the other be commendable, yet Certainly this Expresses our Piety most, when we supply the Wants of the Necessitous,
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and give the poor and needy a good occasion to bless God, and trust to his Providence hereafter;
and give the poor and needy a good occasion to bless God, and trust to his Providence hereafter;
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because thus we build up a Living Temple, which in the Apostles phrase is Every true, and sincere Christian.
Because thus we built up a Living Temple, which in the Apostles phrase is Every true, and sincere Christian.
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How much more then should you feed your Minister, who so often has fed you? who for your sakes, has, with St. Paul, dyed daily, by venturing himself every hour,
How much more then should you feed your Minister, who so often has fed you? who for your sakes, has, with Saint Paul, died daily, by venturing himself every hour,
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and by standing continually with his brest quite open to receive every clap of Thunder, that came against him:
and by standing continually with his breast quite open to receive every clap of Thunder, that Come against him:
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So that though he be not a Martyr, yet he is a Confessor (who is next to a Martyr) because he was ready to dye in this good Cause,
So that though he be not a Martyr, yet he is a Confessor (who is next to a Martyr) Because he was ready to die in this good Cause,
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though he be yet alive, and God preserve him so:
though he be yet alive, and God preserve him so:
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therefore in common Gratitude you ought to assist him now in his distress, seeing his Zeal to keep you stead fast in the true Faith, has brought him into it.
Therefore in Common Gratitude you ought to assist him now in his distress, seeing his Zeal to keep you stead fast in the true Faith, has brought him into it.
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Methinks, I say, you should a little consider him now at parting:
Methinks, I say, you should a little Consider him now At parting:
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for the Question is not now, whether Tythes be due Jure Divino, or, whether the Law of the Gospel,
for the Question is not now, whither Tithes be due Jure Divino, or, whither the Law of the Gospel,
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as well as the Law of Moses, require you to give such a measure and proportion to your Minister;
as well as the Law of Moses, require you to give such a measure and proportion to your Minister;
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but I ask you now whether you will give a man a cup of cold water in the name of a Prophet? Whether you think your selves bound in conscience, not to let him starve at your doors as useless, whom you have praised and admired so much? this will be Charity indeed:
but I ask you now whither you will give a man a cup of cold water in the name of a Prophet? Whither you think your selves bound in conscience, not to let him starve At your doors as useless, whom you have praised and admired so much? this will be Charity indeed:
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then you will give, whereas before you did but pay.
then you will give, whereas before you did but pay.
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But on the other side, to say, there goes a good Preacher, 'tis pity he hath nothing to live on, to give him the wall,
But on the other side, to say, there Goes a good Preacher, it's pity he hath nothing to live on, to give him the wall,
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or your hat in the street, and then be glad in your hearts, you are past by him, to drink his health at your full Tables,
or your hat in the street, and then be glad in your hearts, you Are passed by him, to drink his health At your full Tables,
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whil'st he is ready to perish for hunger, to bring him to your very door in a complement,
whilst he is ready to perish for hunger, to bring him to your very door in a compliment,
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as if one should say to the hungry, get a good meal, or to the naked, put on your cloaths,
as if one should say to the hungry, get a good meal, or to the naked, put on your clothes,
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when he hath none left to cover him: and be sure what you give, give to God, rather then to the man:
when he hath none left to cover him: and be sure what you give, give to God, rather then to the man:
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And be not like the Ravens who fed Elijah, that knew not what glorious thing it was to feed a Prophet.
And be not like the Ravens who fed Elijah, that knew not what glorious thing it was to feed a Prophet.
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Secondly, No man asks this Question, Why does the way of the wicked prosper? but upon a false presumption of his own Righteousness,
Secondly, No man asks this Question, Why does the Way of the wicked prosper? but upon a false presumption of his own Righteousness,
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because, as he conceives, he does not deserve what persecution is laid upon him:
Because, as he conceives, he does not deserve what persecution is laid upon him:
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and whosoever he be complains thus, if God should lay his sins in order before him proceeding from his evil thoughts, to his evil actions, from his sins of ignorance, to his sins of malice and despight against God, would rather think it reasonable to charge Gods Mercy as too remiss,
and whosoever he be complains thus, if God should lay his Sins in order before him proceeding from his evil thoughts, to his evil actions, from his Sins of ignorance, to his Sins of malice and despite against God, would rather think it reasonable to charge God's Mercy as too remiss,
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then his Justice, as too severe.
then his justice, as too severe.
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Why does God suffer the wicked to distress the Righteous? The Supposition is notoriously false;
Why does God suffer the wicked to distress the Righteous? The Supposition is notoriously false;
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there hath not happened such a Case since the world began;
there hath not happened such a Case since the world began;
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If, for any ends of his own, God would afflict a righteous man, he could not possibly find one to exercise this power upon:
If, for any ends of his own, God would afflict a righteous man, he could not possibly find one to exercise this power upon:
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Perhaps you did never commit Adultery, but did you never cast a lascivious glance? Perhaps you did never stab a man with your dagger,
Perhaps you did never commit Adultery, but did you never cast a lascivious glance? Perhaps you did never stab a man with your dagger,
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but did you never run one through with your tongue? and though you did not kill your Brother,
but did you never run one through with your tongue? and though you did not kill your Brother,
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yet have you not been so much as angry with him, without a cause? Now he that commits the least sin, deserves the Curse,
yet have you not been so much as angry with him, without a cause? Now he that commits the least since, deserves the Curse,
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as well as he that commits the greatest, for as St. James excellently gives the reason,
as well as he that commits the greatest, for as Saint James excellently gives the reason,
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for the same God did forbid one, as the other; and he who stands at the door here, is as well out of the Church,
for the same God did forbid one, as the other; and he who Stands At the door Here, is as well out of the Church,
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as he who is 1000 miles off, though not so far. He that saith he hath no sin lyes, saith the Apostle;
as he who is 1000 miles off, though not so Far. He that Says he hath no since lies, Says the Apostle;
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at the very heart, he lyes; St. Paul knew nothing by himself, yet for all that he would not quit himself,
At the very heart, he lies; Saint Paul knew nothing by himself, yet for all that he would not quit himself,
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but refers that wholly to God, He that judges me is the Lord, 1 Cor. 4. 4. who knew his heart better then he himself did:
but refers that wholly to God, He that judges me is the Lord, 1 Cor. 4. 4. who knew his heart better then he himself did:
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And David cryes out, Cleanse me from my secret sins, O Lord;
And David cries out, Cleanse me from my secret Sins, Oh Lord;
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Sins which fly our sight, that steal from us in crouds, or borrowed shapes, so slighly,
Sins which fly our sighed, that steal from us in crouds, or borrowed shapes, so slighly,
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as man (who is the most absurd flatterer of himself) cannot discern them:
as man (who is the most absurd flatterer of himself) cannot discern them:
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As pride in decency, malice in zeal, hypocrisie in devotion, boasting in charity, covetousness and extortion under the name of providing for our families:
As pride in decency, malice in zeal, hypocrisy in devotion, boasting in charity, covetousness and extortion under the name of providing for our families:
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wherefore when we meet with those terms of Holy, Just, and Righteous given unto men in Scripture, we must not conceive them so,
Wherefore when we meet with those terms of Holy, Just, and Righteous given unto men in Scripture, we must not conceive them so,
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as if they were absolutely Just, Holy, and Righteous, no more than we can say, there is pure earth,
as if they were absolutely Just, Holy, and Righteous, no more than we can say, there is pure earth,
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or pure water, without the commixture of any other Element:
or pure water, without the commixture of any other Element:
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But when we are said to be innocent, 'tis either meant, in foro humano, because the Law of man can take no hold of us,
But when we Are said to be innocent, it's either meant, in foro Human, Because the Law of man can take no hold of us,
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though God, the searcher of all hearts, may;
though God, the searcher of all hearts, may;
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as St. Paul saith, He was blameless, but not perfect, Phil. 3. Or as righteous Lot in wicked Sodom was,
as Saint Paul Says, He was blameless, but not perfect, Philip 3. Or as righteous Lot in wicked Sodom was,
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because he loathed to do such horrid things as they did; though he committed Incest, so soon as ever he came forth;
Because he loathed to do such horrid things as they did; though he committed Incest, so soon as ever he Come forth;
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or else because God seeing our Hearts and Intentions towards him, is pleased to cover our slips and failings with his mercy,
or Else Because God seeing our Hearts and Intentions towards him, is pleased to cover our slips and failings with his mercy,
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as David is said to have done all things well, excepting the matter of Uriah; not that he could, indeed, clear himself from all guilt (for whosoever marks his story, will find many foul actions besides this of Uriah) but because he did not lye dead in any sin but this;
as David is said to have done all things well, excepting the matter of Uriah; not that he could, indeed, clear himself from all guilt (for whosoever marks his story, will find many foul actions beside this of Uriah) but Because he did not lie dead in any since but this;
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for he had a Child before ever he thought he had committed Adultery. The Prophet Habakkuk puts the Question into more reasonable terms;
for he had a Child before ever he Thought he had committed Adultery. The Prophet Habakkuk puts the Question into more reasonable terms;
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who inquires not Why the wicked should devour the Righteous? but, Why the wicked should devour the man, who is more righteous then he? A man may be more righteous, yet not righteous neither:
who inquires not Why the wicked should devour the Righteous? but, Why the wicked should devour the man, who is more righteous then he? A man may be more righteous, yet not righteous neither:
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Perhaps he did not deserve it from this, or that man, but from God he did:
Perhaps he did not deserve it from this, or that man, but from God he did:
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As David deserved not the disloyalty from Saul, Absolom, and his familiar Friend, yet he deserved so much from God,
As David deserved not the disloyalty from Saul, Absalom, and his familiar Friend, yet he deserved so much from God,
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as it was counted an escape when his Child only lost his Life:
as it was counted an escape when his Child only lost his Life:
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The Lord also hath put away thy sin, thou shalt not dye, saith Nathan to him.The Lord also hath put away thy since, thou shalt not die, Says Nathan to him.
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But with what face can we complain against God? We of this sottish and sinful Nation, whose sins are risen so high,
But with what face can we complain against God? We of this sottish and sinful nation, whose Sins Are risen so high,
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as we may very well conclude, we were markt out to fulfill all the wickedness which is to forerun the day of Judgment.
as we may very well conclude, we were marked out to fulfil all the wickedness which is to forerun the day of Judgement.
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Do we murmur because our fears have compassed us, when our Sins have beset us round about? A Nation wholly divided between Debauchery and Hypocrisie;
Do we murmur Because our fears have compassed us, when our Sins have beset us round about? A nation wholly divided between Debauchery and Hypocrisy;
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between open profaneness, the Sin of Sodom, and Lying unto God, the Sin of those Priests and Elders which crucified our Saviour:
between open profaneness, the since of Sodom, and Lying unto God, the since of those Priests and Elders which Crucified our Saviour:
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What if our Churches be thrown down, when we have profaned them by our empty formality? by bringing our Bodies thither,
What if our Churches be thrown down, when we have profaned them by our empty formality? by bringing our Bodies thither,
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but leaving our minds and hearts fast with some lust at home.
but leaving our minds and hearts fast with Some lust At home.
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This, this was the Idolatry they so often twitted us withal, these were the Images and Pictures we set up in Churches, our empty Bodies that stood here without Souls and Hearts, to attends Gods Service:
This, this was the Idolatry they so often twitted us withal, these were the Images and Pictures we Set up in Churches, our empty Bodies that stood Here without Souls and Hearts, to attends God's Service:
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What? would we call God to protect Stones and Morter? when nothing besides zeal, holiness,
What? would we call God to Pact Stones and Mortar? when nothing beside zeal, holiness,
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and fervency of Devotion, these are the Encania, which do sanctifie, consecrate, and make a Temple.
and fervency of Devotion, these Are the Encania, which do sanctify, consecrate, and make a Temple.
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The last thing which moves us to ask this Question, Why the wicked prosper? is,
The last thing which moves us to ask this Question, Why the wicked prosper? is,
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because we think them in a better condition then they are:
Because we think them in a better condition then they Are:
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Envy not the ungodly, sayes the Psalmist, as if the main ground of our Impatience were our Envy,Envy not the ungodly, Says the Psalmist, as if the main ground of our Impatience were our Envy,
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because we so earnestly dote on these earthly vanities, as we grow mad with such as injoyes them from us,
Because we so earnestly dote on these earthly vanities, as we grow mad with such as enjoys them from us,
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and charge the most righteous God for bestowing them on others, as this very Prophet does in the seventh Chapter,
and charge the most righteous God for bestowing them on Others, as this very Prophet does in the seventh Chapter,
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whereas we quite mistake their Condition: The Objection supposes a false thing:
whereas we quite mistake their Condition: The Objection supposes a false thing:
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For wicked men did never prosper in the world, unless you will call it Happiness for a man to assure Gods wrath upon himself,
For wicked men did never prosper in the world, unless you will call it Happiness for a man to assure God's wrath upon himself,
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and to have a liberty to improve his sins, and increase his damnation: and this he does, if you will believe Scripture to be the word of God;
and to have a liberty to improve his Sins, and increase his damnation: and this he does, if you will believe Scripture to be the word of God;
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for this, which you call prosperity, engages us most certainly to punishment:
for this, which you call Prosperity, engages us most Certainly to punishment:
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The threats of Jonah saved Niniveh, though God had set down the very day, in which he would destroy it:
The Treats of Jonah saved Nineveh, though God had Set down the very day, in which he would destroy it:
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But when we go finely on, in a wicked course of life, when we raise an Estate, by false-dealing, this flatters us to go still further, to put off the evil day far from us,
But when we go finely on, in a wicked course of life, when we raise an Estate, by false-dealing, this flatters us to go still further, to put off the evil day Far from us,
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and cause the Seat of violence to draw near us, Amos 6. 3. to pull our Lusts still closer and closer to us,
and cause the Seat of violence to draw near us, Amos 6. 3. to pull our Lustiest still closer and closer to us,
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but remove the thought of Gods Judgments farther and farther off, till at last we will not believe that he does see, that he does understand,
but remove the Thought of God's Judgments farther and farther off, till At last we will not believe that he does see, that he does understand,
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and, which is worse, till we imagine God approves and blesses our sins, because we thrive by it:
and, which is Worse, till we imagine God approves and Blesses our Sins, Because we thrive by it:
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like Ephraim, who concluded, God should find no iniquity in all his labours, because he was rich:
like Ephraim, who concluded, God should find no iniquity in all his labours, Because he was rich:
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when, at that very time, he held the ballance of deceit in his hands, Hos. 12. 8. It is the last of Gods Judgments when he throws away the Rod,
when, At that very time, he held the balance of deceit in his hands, Hos. 12. 8. It is the last of God's Judgments when he throws away the Rod,
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when he will smite us no more; when he lays down his pruning knife, and will dress his Vineyard no more;
when he will smite us no more; when he lays down his pruning knife, and will dress his Vineyard no more;
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when he will not pour us out, and wrack us any longer, bus lets us settle upon the Lees, to putrifie and corrupt;
when he will not pour us out, and wrack us any longer, bus lets us settle upon the Lees, to putrify and corrupt;
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when God gives us over to our vile affections, and delivers us over to Satan already;
when God gives us over to our vile affections, and delivers us over to Satan already;
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when he hath bound up our sins in a bundle, as the Prophet saith, Hos. 13. 12. and laid them by himself, till the day of his Feast, his Sacrifice, his Banquet;
when he hath bound up our Sins in a bundle, as the Prophet Says, Hos. 13. 12. and laid them by himself, till the day of his Feast, his Sacrifice, his Banquet;
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for these are the terms by the which the Scripture expresses Gods laughter, mirth, and jollity,
for these Are the terms by the which the Scripture Expresses God's laughter, mirth, and jollity,
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when he means to glut himself with the bloud of his Adversaries.
when he means to glut himself with the blood of his Adversaries.
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Again, we do not only assure our Damnation, but encrease it, by our seeming Prosperity, by having power to commit more and more sins, to treasure up wrath, to proceed from evil to evil, to add iniquity to iniquity,
Again, we do not only assure our Damnation, but increase it, by our seeming Prosperity, by having power to commit more and more Sins, to treasure up wrath, to proceed from evil to evil, to add iniquity to iniquity,
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and so raise mischief to the height, till God cannot in Honour and Justice spare us,
and so raise mischief to the height, till God cannot in Honour and justice spare us,
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nor Mercy it self save us. How long, O Lord!
nor Mercy it self save us. How long, Oh Lord!
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O Lord holy and true, dost thou not judge and revenge our bloud upon them that dwell on the earth, 'tis the loud cry of the martyred Saints, Rev 6. 11. who receive this answer in the next verse, That they should rest yet for a little season,
O Lord holy and true, dost thou not judge and revenge our blood upon them that dwell on the earth, it's the loud cry of the martyred Saints, Rev 6. 11. who receive this answer in the next verse, That they should rest yet for a little season,
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until their fellow servants also, and their brethren, that should be killed, as they were, should be fulfilled: until their fellow Servants also, and their brothers, that should be killed, as they were, should be fulfilled:
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as long as there remained one Saint to destroy, they should live and govern.
as long as there remained one Saint to destroy, they should live and govern.
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That (as our Saviour tells the Pharisees) upon them might come all the righteous blood shed upon the earth,
That (as our Saviour tells the Pharisees) upon them might come all the righteous blood shed upon the earth,
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even since the beginning of the world: even since the beginning of the world:
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Did men consider this, would they believe wicked men happy, because they laugh and sing? because they have as many Clyents pressing upon them here,
Did men Consider this, would they believe wicked men happy, Because they laugh and sing? Because they have as many Clients pressing upon them Here,
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as they shall have worms crowding to them in the Graue? Alas! we should rather pity and pray for them, as much, as if we saw them,
as they shall have worms crowding to them in the Grave? Alas! we should rather pity and pray for them, as much, as if we saw them,
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like the Lunaticks in the Gospel, cutting and tearing their own flesh:
like the Lunatics in the Gospel, cutting and tearing their own Flesh:
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For the Lord is not slack, he is but fitting up, and preparing all this while, whetting his Sword, bending his Bow, making ready his Arrows, putting on his Armour,
For the Lord is not slack, he is but fitting up, and preparing all this while, whetting his Sword, bending his Bow, making ready his Arrows, putting on his Armour,
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yet I may possibly corrupt the witnesses, bribe the Judge, or by a quirk, fool and out-wit the Statute;
yet I may possibly corrupt the Witnesses, bribe the Judge, or by a quirk, fool and outwit the Statute;
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and then the Lord will go out with a shout, as the Psalmist says, and all the world shall say, Verily there is a reward for the Righteous, verily there is a God that judges the earth.
and then the Lord will go out with a shout, as the Psalmist Says, and all the world shall say, Verily there is a reward for the Righteous, verily there is a God that judges the earth.
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Why then art thou troubled, O my soul, or why art thou disquieted within me? trust in the Lord, who will yet deliver thee: Why then art thou troubled, Oh my soul, or why art thou disquieted within me? trust in the Lord, who will yet deliver thee:
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For the Devil himself cannot so much as stir without Gods leave, as appears by many Examples in Job and the Gospel too,
For the devil himself cannot so much as stir without God's leave, as appears by many Examples in Job and the Gospel too,
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and wicked men are but Gods Instruments, his Hammer, and his Hatchet, as the Prophet Isaiah calls them, with which he cuts, carves, polishes, and works our hearts;
and wicked men Are but God's Instruments, his Hammer, and his Hatchet, as the Prophet Isaiah calls them, with which he cuts, carves, polishes, and works our hearts;
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which otherwise would remain rude stone for ever. Think of this, and it will still the murmuring Spirit when it is within thee,
which otherwise would remain rude stone for ever. Think of this, and it will still the murmuring Spirit when it is within thee,
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and when ever this Tempter doth assault thee to ask this Question, Wherefore does the way of the wicked prosper? do as the Prophet does in this Text, Enquire of God, talk and discourse with God;
and when ever this Tempter does assault thee to ask this Question, Wherefore does the Way of the wicked prosper? do as the Prophet does in this Text, Inquire of God, talk and discourse with God;
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for it is not the wit of Seneca, the gravity of Plutarch, nor the distinctions of Epictetus, which can solve this Objection, but the Gospel only;
for it is not the wit of Senecca, the gravity of Plutarch, nor the Distinctions of Epictetus, which can solve this Objection, but the Gospel only;
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which tells us of a Judgment to come, and a Resurrection, without which, we of all men would be most miserable, as the Apostle himself acknowledges, to let others run away with the profit and pleasure of this world,
which tells us of a Judgement to come, and a Resurrection, without which, we of all men would be most miserable, as the Apostle himself acknowledges, to let Others run away with the profit and pleasure of this world,
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whilst we brutishly look on, and pine for hunger:
while we brutishly look on, and pine for hunger:
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Nor, which is worse, let us in our desperate humors go into the house of mirth, to drown the cry of our wants, with the noise of a riotous jollity:
Nor, which is Worse, let us in our desperate humours go into the house of mirth, to drown the cry of our Wants, with the noise of a riotous jollity:
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What would you forget your miseries? I thought you had with St. Paul, gloried in your Tribulations, if ye know ye are innocent:
What would you forget your misery's? I Thought you had with Saint Paul, gloried in your Tribulations, if you know you Are innocent:
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then are you miserable indeed, when by your murmuring and repining, you go from one Hell to another;
then Are you miserable indeed, when by your murmuring and repining, you go from one Hell to Another;
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from poverty here, to eternal torments hereafter. Oh, rather let me entreat you all to wait, wait, I say, upon God;
from poverty Here, to Eternal torments hereafter. O, rather let me entreat you all to wait, wait, I say, upon God;
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do not through your impatience, loose your affliction, and the benefit of that hour, wherein every one of you shall say, It is good for me that I was afflicted; tarry the Lords leisure;
do not through your impatience, lose your affliction, and the benefit of that hour, wherein every one of you shall say, It is good for me that I was afflicted; tarry the lords leisure;
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stand still, and see the salvation of the Lord: stand still, and see the salvation of the Lord:
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For all this will have a good issue, at least, in the other world, if not in this:
For all this will have a good issue, At least, in the other world, if not in this:
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Where God shall wipe every tear from our eyes, turn our howling into singing, when he shall bring forth the eternal weight of Glory, which is laid up for all that shall endure unto the end:
Where God shall wipe every tear from our eyes, turn our howling into singing, when he shall bring forth the Eternal weight of Glory, which is laid up for all that shall endure unto the end:
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and so Lord Jesus come quickly.
and so Lord jesus come quickly.
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The Second SERMON. PHIL. IV. 17. Not because I desire a Gift; but I desire Fruit, that may abound unto your account.
The Second SERMON. PHILIP. IV. 17. Not Because I desire a Gift; but I desire Fruit, that may abound unto your account.
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AS that great Philosopher wrote over his School-door, That, none should presume to enter there, unless he had learn'd some Mathematicks:
AS that great Philosopher wrote over his School-door, That, none should presume to enter there, unless he had learned Some Mathematics:
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So our Lord and Master, Jesus Christ, requires one Principle of his Disciples likewise, as a necessary qualification,
So our Lord and Master, jesus christ, requires one Principle of his Disciples likewise, as a necessary qualification,
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before their admittance into his Church, namely, To resolve before hand thus much, never to regard any thing hereafter besides him, to strip our selves of all earthly considerations whatsoever;
before their admittance into his Church, namely, To resolve before hand thus much, never to regard any thing hereafter beside him, to strip our selves of all earthly considerations whatsoever;
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to go continually with our lives and fortunes in our hands, ready in an instant to lay them down,
to go continually with our lives and fortune's in our hands, ready in an instant to lay them down,
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as soon as ever the Lord hath need of them: So as none must dare to follow Christ, without his Cross.
as soon as ever the Lord hath need of them: So as none must Dare to follow christ, without his Cross.
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Few amongst us but grant all this; we are ready enough to acknowledge all this, till God comes to prove us.
Few among us but grant all this; we Are ready enough to acknowledge all this, till God comes to prove us.
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For how pleasant does it seem to discourse of a storm at Sea, under a warmer roof? of banishment, at home in our own houses? of imprisonment,
For how pleasant does it seem to discourse of a storm At Sea, under a warmer roof? of banishment, At home in our own houses? of imprisonment,
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as we ride abroad? to magnifie, extoll, and, as it were, paint the Cross of Christ, with our fine speeches, in our success:
as we ride abroad? to magnify, extol, and, as it were, paint the Cross of christ, with our fine Speeches, in our success:
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but when tribulation begins to appear, we withdraw our shoulders quite from under it:
but when tribulation begins to appear, we withdraw our shoulders quite from under it:
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then we stand upon our guard with our poor, slender distinctions, putting by danger, and most dishonourably, shift our selves out of the way, till, at last, we grow to the height of impudence,
then we stand upon our guard with our poor, slender Distinctions, putting by danger, and most dishonourably, shift our selves out of the Way, till, At last, we grow to the height of impudence,
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as to make it a Case of Conscience to renounce the command of God, that we may preserve our selves,
as to make it a Case of Conscience to renounce the command of God, that we may preserve our selves,
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though it be by forswearing Christ:
though it be by forswearing christ:
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a piece of the same valour, as if a man should describe a battel well with his finger in wine upon a Table;
a piece of the same valour, as if a man should describe a battle well with his finger in wine upon a Table;
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or read some valiant Story with life and vigour, but in the field start at the report of a Gun. Wherefore St. Paul in this Epistle did very providentially, being now a prisoner of Jesus Christ in Rome, exposed to the fury of merciless Nero, who did ryot it in nothing more,
or read Some valiant Story with life and vigour, but in the field start At the report of a Gun. Wherefore Saint Paul in this Epistle did very providentially, being now a prisoner of jesus christ in Room, exposed to the fury of merciless Nero, who did riot it in nothing more,
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then in the bloud and ruin of innocent people;
then in the blood and ruin of innocent people;
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I say, St. Paul did very wisely encourage the Philippians here, to stand fast, to fear no opposition,
I say, Saint Paul did very wisely encourage the Philippians Here, to stand fast, to Fear no opposition,
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but to go on boldly forwards in every work of a Christian, notwithstanding the terrible persecution was now begun.
but to go on boldly forward in every work of a Christian, notwithstanding the terrible persecution was now begun.
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or out of too much carefulness to secure himself against want for the future, he tells them plainly, that indeed, they solely, had contributed to his necessities, of all the Churches besides;
or out of too much carefulness to secure himself against want for the future, he tells them plainly, that indeed, they solely, had contributed to his necessities, of all the Churches beside;
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For do you not conceive this advice seasonable to his absent friends, when all his present acquaintance had forsaken him? as he complains to the Corinthians: For affliction did make the Prophets themselves question Providence, and almost turn'd them Atheists;
For do you not conceive this Advice seasonable to his absent Friends, when all his present acquaintance had forsaken him? as he complains to the Corinthians: For affliction did make the prophets themselves question Providence, and almost turned them Atheists;
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affliction hath had power enough to remove rocks, as we find by St. Peter, and to stir that very foundation upon which Christ built his Church:
affliction hath had power enough to remove Rocks, as we find by Saint Peter, and to stir that very Foundation upon which christ built his Church:
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it's so great a temptation, as Almighty God try'd Abraham, with it ten times, before he would say, he was Faithful.
it's so great a temptation, as Almighty God tried Abraham, with it ten times, before he would say, he was Faithful.
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Now that his sufferings might not more prevail upon them, then they did upon himself, by putting them into a fright,
Now that his sufferings might not more prevail upon them, then they did upon himself, by putting them into a fright,
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least they might suffer the like; to fix their constancy, he uses these Arguments.
lest they might suffer the like; to fix their constancy, he uses these Arguments.
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First, As for himself, they should not bemoan him, because, though he was laid in Irons,
First, As for himself, they should not bemoan him, Because, though he was laid in Irons,
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yet the Word of God was not bound; the Gospel, that had freer passage by this his confinement:
yet the Word of God was not bound; the Gospel, that had freer passage by this his confinement:
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for though his person could never have been admitted into Nero 's Palace, yet his afflictions had converted some,
for though his person could never have been admitted into Nero is Palace, yet his afflictions had converted Some,
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even of Caesars houshold, in the first and last Chapters.
even of Caesars household, in the First and last Chapters.
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So that considering the things which happened to him, fell out thus to the furtherance of the Gospel, they ought to joy with him,
So that considering the things which happened to him, fell out thus to the furtherance of the Gospel, they ought to joy with him,
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because he was in prison, it being only a more convenient place to preach in, where he might be heard the better;
Because he was in prison, it being only a more convenient place to preach in, where he might be herd the better;
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for the voice of his sufferings reached further then his tongue could possibly do. Then again, in respect of themselves;
for the voice of his sufferings reached further then his tongue could possibly do. Then again, in respect of themselves;
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why should they complain, if Christ would vouchsafe them the honour to put his own Crown of Thorns upon their Head? If he would please to exalt them,
why should they complain, if christ would vouchsafe them the honour to put his own Crown of Thorns upon their Head? If he would please to exalt them,
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and lift them up to his own Cross? they should rather boast and be exceeding glad,
and lift them up to his own Cross? they should rather boast and be exceeding glad,
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for thus they tread his steps whom they profess to follow, in the other Chapters:
for thus they tread his steps whom they profess to follow, in the other Chapters:
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and afterwards concludes the whole Epistle with a most pathetical acknowledgment of their great Liberality in supplying his present wants.
and afterwards concludes the Whole Epistle with a most pathetical acknowledgment of their great Liberality in supplying his present Wants.
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So that however Origen pleases to taxe St. Pauls writings, as broken, rugged, and unequal;
So that however Origen Pleases to Tax Saint Paul's writings, as broken, rugged, and unequal;
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yet here both his matter and stile glides so smooth and eaven, that we easily see to the very bottom of it.
yet Here both his matter and style glides so smooth and eaven, that we Easily see to the very bottom of it.
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But least these Philippians might mistake the joy he conceiv'd at this their charitable expression towards him, either as proceeding from a covetous desire to fill his pockets,
But least these Philippians might mistake the joy he conceived At this their charitable expression towards him, either as proceeding from a covetous desire to fill his pockets,
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He'l presently answer, because I should loose my life for one, and my liberty for my offending in the other:
He'll presently answer, Because I should lose my life for one, and my liberty for my offending in the other:
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that they had not relieved him, once onely, but once and again, v. 13. that is, very often, according to the Greek Phrase:
that they had not relieved him, once only, but once and again, v. 13. that is, very often, according to the Greek Phrase:
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And, in this, the Apostle applauds them, You have well done, v. 14. of this Chapter.
And, in this, the Apostle applauds them, You have well done, v. 14. of this Chapter.
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But why? wherein does the blessedness of this action consist? in relieving him? in feeding him? meerly in feeding his belly? No: No such matter:
But why? wherein does the blessedness of this actium consist? in relieving him? in feeding him? merely in feeding his belly? No: No such matter:
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But because in parting thus freely with their goods to supply him, they rais'd a bank in Heaven for themselves;
But Because in parting thus freely with their goods to supply him, they raised a bank in Heaven for themselves;
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and in giving to him, became far more liberal to themselves, as it follows in my Text:
and in giving to him, became Far more liberal to themselves, as it follows in my Text:
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Not because I desire a gift, but I desire fruit that may abound unto your account. Not Because I desire a gift, but I desire fruit that may abound unto your account.
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Where you see the Philippians liberality, at the same instant, refused, and accepted by St. Paul: Refus'd under the Notion of a Gift, and as it meerly serv'd his turn;
Where you see the Philippians liberality, At the same instant, refused, and accepted by Saint Paul: Refused under the Notion of a Gift, and as it merely served his turn;
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Not because I desire a Gift: Not Because I desire a Gift:
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but most gratefully Accepted, as it did respect and benefit those who did give, expressed in these words, but I desire fruit, that may abound to your account.
but most gratefully Accepted, as it did respect and benefit those who did give, expressed in these words, but I desire fruit, that may abound to your account.
p-acp ds av-j vvn, c-acp pn31 vdd vvi cc vvi d r-crq vdd vvi, vvn p-acp d n2, p-acp pns11 vvb n1, cst vmb vvi p-acp po22 n1.
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I begin first to consider the Philippians liberality towards the Apostle, under the Notion as he refuses it,
I begin First to Consider the Philippians liberality towards the Apostle, under the Notion as he refuses it,
pns11 vvb ord pc-acp vvi dt njp2 n1 p-acp dt n1, p-acp dt n1 c-acp pns31 vvz pn31,
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namely, as a Gift; Not that I desire a Gift.
namely, as a Gift; Not that I desire a Gift.
av, c-acp dt n1; xx cst pns11 vvb dt n1.
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A Gift? A Gift does he say? Why? suppose he had indeed received their liberality,
A Gift? A Gift does he say? Why? suppose he had indeed received their liberality,
dt n1? dt n1 vdz pns31 vvi? q-crq? vvb pns31 vhd av vvn po32 n1,
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as a maintenance for himself to feed and cloath him only? Suppose he had sent to them particularly for a subsistence from them? without any regard to the benefit which they should reap by giving:
as a maintenance for himself to feed and cloth him only? Suppose he had sent to them particularly for a subsistence from them? without any regard to the benefit which they should reap by giving:
c-acp dt n1 p-acp px31 pc-acp vvi cc n1 pno31 av-j? vvb pns31 vhd vvn p-acp pno32 av-j p-acp dt n1 p-acp pno32? p-acp d n1 p-acp dt n1 r-crq pns32 vmd vvi p-acp vvg:
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Imagine, I say, the Apostle had expected a most speedy return from them, meerly that he himself might live:
Imagine, I say, the Apostle had expected a most speedy return from them, merely that he himself might live:
vvb, pns11 vvb, dt n1 vhd vvn dt av-ds j n1 p-acp pno32, av-j cst pns31 px31 vmd vvi:
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Yet could they look upon their Bounty, as a meer Gratuity, or a thing given away? Or, indeed, could they boast of any more done,
Yet could they look upon their Bounty, as a mere Gratuity, or a thing given away? Or, indeed, could they boast of any more done,
av vmd pns32 vvi p-acp po32 n1, c-acp dt j n1, cc dt n1 vvn av? cc, av, vmd pns32 vvi pp-f d n1 vdn,
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then they stood bound to do? Will you perswade me St. Paul even in this had desired a Gift? You acknowledge your selves obliged to discharge the Bills of Fare;
then they stood bound to do? Will you persuade me Saint Paul even in this had desired a Gift? You acknowledge your selves obliged to discharge the Bills of Fare;
cs pns32 vvd vvn pc-acp vdi? n1 pn22 vvi pno11 n1 np1 av p-acp d vhd vvn dt n1? pn22 vvb po22 n2 vvn pc-acp vvi dt n2 pp-f n1;
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though they cost you as much again in Physick to cure the surfeits you got by them? 'tis a just and a due debt, which your wantonness in apparel hath contracted,
though they cost you as much again in Physic to cure the Surfeits you god by them? it's a just and a due debt, which your wantonness in apparel hath contracted,
cs pns32 vvb pn22 p-acp d av p-acp n1 pc-acp vvi dt n2 pn22 vvd p-acp pno32? pn31|vbz dt j cc dt j-jn n1, r-crq po22 n1 p-acp n1 vhz vvn,
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and this you must quit, though you sell half your land for't:
and this you must quit, though you fell half your land fored:
cc d pn22 vmb vvi, cs pn22 vvb av-jn po22 n1 p-acp|pn31:
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and you think you wrong and neglect your selves extreamly, if you don't prove your Hearts with the madness of Mirth,
and you think you wrong and neglect your selves extremely, if you don't prove your Hearts with the madness of Mirth,
cc pn22 vvb pn22 vvb cc vvb po22 n2 av-jn, cs pn22 vdbx vvi po22 n2 p-acp dt n1 pp-f n1,
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and the folly of Pleasure, whatsoever it costs you: 'tis just and noble to pay to your Lusts;
and the folly of Pleasure, whatsoever it costs you: it's just and noble to pay to your Lustiest;
cc dt n1 pp-f n1, r-crq pn31 vvz pn22: pn31|vbz j cc j pc-acp vvi p-acp po22 n2;
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nothing but right to feed them: But to feed the hungry; to cloath the naked; to House him who knows not where to lay his head;
nothing but right to feed them: But to feed the hungry; to cloth the naked; to House him who knows not where to lay his head;
pix cc-acp vvi pc-acp vvi pno32: cc-acp pc-acp vvi dt j; p-acp n1 dt j; p-acp n1 pno31 r-crq vvz xx c-crq pc-acp vvi po31 n1;
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to perform all those Acts of Charity which stile us Christians, more then Faith it self, as St. Paul acknowledges;
to perform all those Acts of Charity which style us Christians, more then Faith it self, as Saint Paul acknowledges;
pc-acp vvi d d n2 pp-f n1 r-crq n1 pno12 np1, av-dc cs n1 pn31 n1, c-acp n1 np1 vvz;
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This, of all things, we esteem indifferent, accompting what we lay down here, as given, or rather, thrown away.
This, of all things, we esteem indifferent, accounting what we lay down Here, as given, or rather, thrown away.
d, pp-f d n2, pns12 vvb j, vvg r-crq pns12 vvb a-acp av, c-acp vvn, cc av-c, vvn av.
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'Tis true, St. Paul could not have su'd them, had they sent him nothing: for in those times of persecution, what Court of Justice stood open for poor Christians,
It's true, Saint Paul could not have sued them, had they sent him nothing: for in those times of persecution, what Court of justice stood open for poor Christians,
pn31|vbz j, n1 np1 vmd xx vhi vvn pno32, vhd pns32 vvd pno31 pix: c-acp p-acp d n2 pp-f n1, r-crq n1 pp-f n1 vvd j p-acp j np1,
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but to condemn them? Or how can you imagine this Apostle should be suffer'd to accuse another, who was not permitted to defend Himself? especially recover maintenance by the Judgment of those men who did not think him worthy to live? yet still notwithstanding all this, in those very days, where it was death to relieve a Christian, where, whosoever put forth his hand to succour them, did in a manner, stab himself;
but to condemn them? Or how can you imagine this Apostle should be suffered to accuse Another, who was not permitted to defend Himself? especially recover maintenance by the Judgement of those men who did not think him worthy to live? yet still notwithstanding all this, in those very days, where it was death to relieve a Christian, where, whosoever put forth his hand to succour them, did in a manner, stab himself;
cc-acp pc-acp vvi pno32? cc q-crq vmb pn22 vvi d n1 vmd vbi vvn pc-acp vvi j-jn, r-crq vbds xx vvn pc-acp vvi px31? av-j vvb n1 p-acp dt n1 pp-f d n2 r-crq vdd xx vvi pno31 j pc-acp vvi? av av c-acp d d, p-acp d j n2, c-crq pn31 vbds n1 pc-acp vvi dt njp, c-crq, r-crq vvd av po31 n1 pc-acp vvi pno32, vdd p-acp dt n1, vvb px31;
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yet then in relieving, they did but pay St. Paul what they ow'd Him;
yet then in relieving, they did but pay Saint Paul what they owed Him;
av av p-acp vvg, pns32 vdd p-acp vvi n1 np1 r-crq pns32 vvd pno31;
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nor so much gave an Alms, as they stroke out a Debt, to which they stood ingaged.
nor so much gave an Alms, as they stroke out a Debt, to which they stood engaged.
ccx av av-d vvd dt n2, c-acp pns32 vvd av dt n1, p-acp r-crq pns32 vvd vvn.
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For take the Apostle in his private capacity, only as a common Christian; thus they were bound to relieve him, bound by the Law of Charity;
For take the Apostle in his private capacity, only as a Common Christian; thus they were bound to relieve him, bound by the Law of Charity;
p-acp vvi dt n1 p-acp po31 j n1, av-j c-acp dt j njp; av pns32 vbdr vvn pc-acp vvi pno31, vvn p-acp dt n1 pp-f n1;
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Mark you the Law of Charity:
Mark you the Law of Charity:
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they are Lawyers, and Philosophers only, who tell you, the Acts of bounty and liberality fall not under the strict rules of Debt, and Obligation:
they Are Lawyers, and Philosophers only, who tell you, the Acts of bounty and liberality fallen not under the strict rules of Debt, and Obligation:
pns32 vbr n2, cc n2 av-j, r-crq vvb pn22, dt n2 pp-f n1 cc n1 vvb xx p-acp dt j n2 pp-f n1, cc n1:
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for the Scripture mentions a Law of Charity, and calls Charity the fulfilling of the Law;
for the Scripture mentions a Law of Charity, and calls Charity the fulfilling of the Law;
c-acp dt n1 n2 dt n1 pp-f n1, cc vvz n1 dt j-vvg pp-f dt n1;
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as if truly, there were no Law but it:
as if truly, there were no Law but it:
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and as all Laws have some punishment, either tacitly implied, or openly annexed, to make them obligatory and binding:
and as all Laws have Some punishment, either tacitly implied, or openly annexed, to make them obligatory and binding:
cc c-acp d n2 vhb d n1, av-d av-j vvn, cc av-j vvn, pc-acp vvi pno32 j cc vvg:
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so hath also this Law of Charity.
so hath also this Law of Charity.
av vhz av d n1 pp-f n1.
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For if it be a punishment to be thrown into a lower Hell then Gomorrah, and to suffer more then Sodom; if it be a punishment at the last day, to be cast by upon Christs left Hand;
For if it be a punishment to be thrown into a lower Hell then Gomorrah, and to suffer more then Sodom; if it be a punishment At the last day, to be cast by upon Christ left Hand;
p-acp cs pn31 vbb dt n1 pc-acp vbi vvn p-acp dt jc n1 av np1, cc pc-acp vvi av-dc av np1; cs pn31 vbb dt n1 p-acp dt ord n1, pc-acp vbi vvn p-acp p-acp npg1 j n1;
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to live eternally in utter darkness, without any Light; besides that of a sinful Conscience;
to live eternally in utter darkness, without any Light; beside that of a sinful Conscience;
pc-acp vvi av-j p-acp j n1, p-acp d n1; p-acp d pp-f dt j n1;
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if it be a punishment for Christ not to own us, when he comes to Judge the world;
if it be a punishment for christ not to own us, when he comes to Judge the world;
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if any part of this, singly; or all put together, deserve the name of punishment;
if any part of this, singly; or all put together, deserve the name of punishment;
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then, I'me sure, who receives not a Disciple, feeds not the hungry, cloaths not the naked, will certainly be punished.
then, I'm sure, who receives not a Disciple, feeds not the hungry, clothes not the naked, will Certainly be punished.
av, pns11|vbm j, r-crq vvz xx dt n1, vvz xx dt j, n2 xx dt j, vmb av-j vbi vvn.
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If I should ask a Lawyer, why I may not commit Murder, or why I must needs satisfie my Creditors;
If I should ask a Lawyer, why I may not commit Murder, or why I must needs satisfy my Creditors;
cs pns11 vmd vvi dt n1, c-crq pns11 vmb xx vvi n1, cc c-crq pns11 vmb av vvi po11 n2;
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or, it is possible, by using violence successfully, turn the point of the sword upon him who should punish with it:
or, it is possible, by using violence successfully, turn the point of the sword upon him who should Punish with it:
cc, pn31 vbz j, p-acp vvg n1 av-j, vvb dt n1 pp-f dt n1 p-acp pno31 r-crq vmd vvi p-acp pn31:
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and, pray, where will our Lawyer then fix the obligation? If I am bound only,
and, pray, where will our Lawyer then fix the obligation? If I am bound only,
cc, vvb, q-crq vmb po12 n1 av vvi dt n1? cs pns11 vbm vvn av-j,
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because I shall receive a punishment here, when 'tis ods, but by my Secrecy, Art or Power, I may escape the penalty of Humane Laws:
Because I shall receive a punishment Here, when it's ods, but by my Secrecy, Art or Power, I may escape the penalty of Humane Laws:
c-acp pns11 vmb vvi dt n1 av, c-crq pn31|vbz n2, cc-acp p-acp po11 n1, n1 cc n1, pns11 vmb vvi dt n1 pp-f j n2:
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Why then do we put such stress upon these Laws, which none of us would keep, beyond his conveniency and interest, were there not a power above them, who commands our obedience? Or why should we say an Alms is not due to a poor man,
Why then do we put such stress upon these Laws, which none of us would keep, beyond his conveniency and Interest, were there not a power above them, who commands our Obedience? Or why should we say an Alms is not due to a poor man,
uh-crq av vdb pns12 vvi d n1 p-acp d n2, r-crq pi pp-f pno12 vmd vvi, p-acp po31 n1 cc n1, vbdr pc-acp xx dt n1 p-acp pno32, r-crq vvz po12 n1? cc q-crq vmd pns12 vvi dt n2 vbz xx j-jn p-acp dt j n1,
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because he cannot recover it in the Court? and heedlesly pass by one distressed,
Because he cannot recover it in the Court? and heedlessly pass by one distressed,
c-acp pns31 vmbx vvi pn31 p-acp dt n1? cc av-j vvi p-acp crd j-vvn,
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and drop no Comfort, because he cannot take out a Writ against us, or because the Jury will not find it? when God will punish us for our hard heartedness;
and drop no Comfort, Because he cannot take out a Writ against us, or Because the Jury will not find it? when God will Punish us for our hard heartedness;
cc vvb dx n1, c-acp pns31 vmbx vvi av dt vvn p-acp pno12, cc c-acp dt n1 vmb xx vvi pn31? c-crq np1 vmb vvi pno12 p-acp po12 j n1;
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God from whose power no wings can carry us; nor, as the Prophet speaks, Hell it self hide us.
God from whose power no wings can carry us; nor, as the Prophet speaks, Hell it self hide us.
np1 p-acp rg-crq n1 dx n2 vmb vvi pno12; ccx, c-acp dt n1 vvz, n1 pn31 n1 vvi pno12.
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They then who admire the Law of the Land so much, and direct their Actions meerly according unto it;
They then who admire the Law of the Land so much, and Direct their Actions merely according unto it;
pns32 av r-crq vvb dt n1 pp-f dt n1 av av-d, cc vvi po32 n2 av-j vvg p-acp pn31;
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I think, had they lived in Sparta, would have killed both father and mother, because there the Law did not punish parricide. But may some object:
I think, had they lived in Sparta, would have killed both father and mother, Because there the Law did not Punish Parricide. But may Some Object:
pns11 vvb, vhd pns32 vvn p-acp np1, vmd vhi vvn d n1 cc n1, c-acp a-acp dt n1 vdd xx vvi n1. cc-acp vmb d n1:
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If I am bound to express my Charity to him who needs it;
If I am bound to express my Charity to him who needs it;
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why should a poor man thank me for my Alms? for how do I shew any extraordinary kindness unto him in doing my own Duty, in bestowing that on him, which I was obliged to give him? This seems quite to abolish two of the most noble Vertues among men;
why should a poor man thank me for my Alms? for how do I show any extraordinary kindness unto him in doing my own Duty, in bestowing that on him, which I was obliged to give him? This seems quite to Abolah two of the most noble Virtues among men;
q-crq vmd dt j n1 vvb pno11 p-acp po11 n2? p-acp q-crq vdb pns11 vvi d j n1 p-acp pno31 p-acp vdg po11 d n1, p-acp vvg cst p-acp pno31, r-crq pns11 vbds vvn pc-acp vvi pno31? np1 vvz av pc-acp vvi crd pp-f dt av-ds j n2 p-acp n2;
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Love and Gratitude: Love, in taking away the sweetness which alone gives it the Relish, by making every charitable Action involuntary;Love and Gratitude: Love, in taking away the sweetness which alone gives it the Relish, by making every charitable Actium involuntary;
vvb cc n1: vvb, p-acp vvg av dt n1 r-crq av-j vvz pn31 dt vvb, p-acp vvg d j n1 j-jn;
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and not leaving it to our choice, whether we will do good, or no: and then it cuts off all civil acknowledgments between us whatsoever.
and not leaving it to our choice, whither we will do good, or no: and then it cuts off all civil acknowledgments between us whatsoever.
cc xx vvg pn31 p-acp po12 n1, cs pns12 vmb vdi j, cc dx: cc av pn31 vvz a-acp d j n2 p-acp pno12 c-crq.
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If I am ty'd to seed the Hungry, why may not they sit down at my Table without Invitation? and if I must cloath the Naked,
If I am tied to seed the Hungry, why may not they fit down At my Table without Invitation? and if I must cloth the Naked,
cs pns11 vbm vvn pc-acp vvi dt j, q-crq vmb xx pns32 vvi a-acp p-acp po11 n1 p-acp n1? cc cs pns11 vmb n1 dt j,
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why may not he come and demand a Garment of me? this appears to gain him a Right:
why may not he come and demand a Garment of me? this appears to gain him a Right:
q-crq vmb xx pns31 vvi cc vvi dt n1 pp-f pno11? d vvz pc-acp vvi pno31 dt j-jn:
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for in all civil Commerce between man and man where one is bound to give, another may certainly challenge it as his own.
for in all civil Commerce between man and man where one is bound to give, Another may Certainly challenge it as his own.
c-acp p-acp d j n1 p-acp n1 cc n1 c-crq pi vbz vvn pc-acp vvi, j-jn n1 av-j vvi pn31 p-acp po31 d.
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I answer, This doctrine does neither the one nor the other, neither destroys Gratitude, nor takes away Love, which must be free and unconstreined.
I answer, This Doctrine does neither the one nor the other, neither Destroys Gratitude, nor Takes away Love, which must be free and unconstrained.
pns11 vvb, d n1 vdz av-d dt crd ccx dt n-jn, av-dx vvz n1, ccx vvz av vvb, r-crq vmb vbi j cc j.
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For though God enjoyns me to relieve the oppressed, yet he gives them no power to constrein me:
For though God enjoins me to relieve the oppressed, yet he gives them not power to constrein me:
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if a moth, rust, or canker can make us wretched;
if a moth, rust, or canker can make us wretched;
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so as a beneficial Act, is an act of meer Indulgence, as to him who cannot enforce it from me;
so as a beneficial Act, is an act of mere Indulgence, as to him who cannot enforce it from me;
av c-acp dt j n1, vbz dt n1 pp-f j n1, c-acp p-acp pno31 r-crq vmbx vvi pn31 p-acp pno11;
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but a due debt, as towards God, who gave me what I have, for no other end,
but a due debt, as towards God, who gave me what I have, for no other end,
cc-acp dt j-jn n1, c-acp p-acp np1, r-crq vvd pno11 r-crq pns11 vhb, c-acp dx j-jn n1,
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then to deal it about as he hath commanded; 'tis an Act of Charity and Choice, in regard of him whom we relieve:
then to deal it about as he hath commanded; it's an Act of Charity and Choice, in regard of him whom we relieve:
cs pc-acp vvi pn31 p-acp c-acp pns31 vhz vvn; pn31|vbz dt n1 pp-f n1 cc n1, p-acp n1 pp-f pno31 ro-crq pns12 vvb:
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an Act of Justice and Necessity, in respect of God, who hath enjoyn'd It:
an Act of justice and Necessity, in respect of God, who hath enjoined It:
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and you may easily apprehend somewhat due to a man, when he himself can lay no claim to it. This is no Paradox: I'le give you an instance;
and you may Easily apprehend somewhat due to a man, when he himself can lay no claim to it. This is no Paradox: I'll give you an instance;
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Suppose you send a present by some Messenger (as here the Philippians did by Epaphroditus) and he turns it to another use,
Suppose you send a present by Some Messenger (as Here the Philippians did by Epaphroditus) and he turns it to Another use,
vvb pn22 vvb dt j p-acp d n1 (c-acp av dt njp2 vdd p-acp np1) cc pns31 vvz pn31 p-acp j-jn n1,
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and mispends it, so as the present never comes to him for whom you meant it:
and mispends it, so as the present never comes to him for whom you meant it:
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you see plainly, the money was due to him unto whom you sent it; yet he shall never recover it by Law, because he never possessed it:
you see plainly, the money was due to him unto whom you sent it; yet he shall never recover it by Law, Because he never possessed it:
pn22 vvb av-j, dt n1 vbds j-jn p-acp pno31 p-acp ro-crq pn22 vvd pn31; av pns31 vmb av-x vvi pn31 p-acp n1, c-acp pns31 av-x vvd pn31:
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but the Owner, he who sent it, shall have a good Action against the Messenger for breach of Trust. In like manner (for we all are but Stewards to lay out what God gives us,
but the Owner, he who sent it, shall have a good Actium against the Messenger for breach of Trust. In like manner (for we all Are but Stewards to lay out what God gives us,
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as He shall dispose it) if I take no notice of the Cry of the poor,
as He shall dispose it) if I take no notice of the Cry of the poor,
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when God hath put money in my hand to give him;
when God hath put money in my hand to give him;
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though the beggar here can have no relief from any Court of Justice, yet God (whose Talent I have either hid through Covetousness,
though the beggar Here can have no relief from any Court of justice, yet God (whose Talon I have either hid through Covetousness,
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or consumed in Prodigality) will, at the last, exact a most severe accompt of me:
or consumed in Prodigality) will, At the last, exact a most severe account of me:
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For I owe it to God, though I do not to the man:
For I owe it to God, though I do not to the man:
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and God challenges the Acts of Charity as such a peculiar debt to himself, as he will not have man so much as know when we pay it,
and God challenges the Acts of Charity as such a peculiar debt to himself, as he will not have man so much as know when we pay it,
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least they may seem to share in it; but commands us to bestow our benevolence in all secrecy imaginable;
lest they may seem to share in it; but commands us to bestow our benevolence in all secrecy imaginable;
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He will scarce allow us our selves to be privy to our own gifts, nor our right hand know, what our left hand gives away.
He will scarce allow us our selves to be privy to our own Gifts, nor our right hand know, what our left hand gives away.
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You see then, without taking in the particular obligation of the Philippians to St. Paul, as their Apostle (which we shall consider by and by) that put the case, he had requested some benevolence from them;
You see then, without taking in the particular obligation of the Philippians to Saint Paul, as their Apostle (which we shall Consider by and by) that put the case, he had requested Some benevolence from them;
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yet had he not then beg'd downright, or desir'd a bare Gift:
yet had he not then begged downright, or desired a bore Gift:
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nor could they justly have imputed it to him as a Gratuity only, because in some sense, they were bound to do it,
nor could they justly have imputed it to him as a Gratuity only, Because in Some sense, they were bound to do it,
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as much as if he had had their bond for it: for God commands us to be charitable;
as much as if he had had their bound for it: for God commands us to be charitable;
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who is said many times, to leave Heaven, and come down from thence only to judg the poor and needy.
who is said many times, to leave Heaven, and come down from thence only to judge the poor and needy.
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No (my Brethren) then you give when you grant out a Revenew to one for his close drawing the curtain to an unclean bed;
No (my Brothers) then you give when you grant out a Revenue to one for his close drawing the curtain to an unclean Bed;
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then you give when you maintain your flatterer high and kicking;
then you give when you maintain your flatterer high and kicking;
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then you give, when, like Judah, you come to pay for your unlawful Lusts, with the pure God, who cannot behold iniquity has forbidden you to contract for:
then you give, when, like Judah, you come to pay for your unlawful Lustiest, with the pure God, who cannot behold iniquity has forbidden you to contract for:
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This, this is to give; but for your Minister, who leads you by the hand to the very gates of Heaven;
This, this is to give; but for your Minister, who leads you by the hand to the very gates of Heaven;
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who begets you again, not unto a life, which beasts and trees injoy as well as you,
who begets you again, not unto a life, which beasts and trees enjoy as well as you,
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but to a spiritual and eternal Being;
but to a spiritual and Eternal Being;
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would you indeed lay down all that you have at his feet, were you then out of his debt, to whom you owe even your own selves,
would you indeed lay down all that you have At his feet, were you then out of his debt, to whom you owe even your own selves,
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as St. Paul tells Philemon?
as Saint Paul tells Philemon?
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But then, secondly, St. Paul did not desire a Gift, only to benefit himself, because he wanted nothing:
But then, secondly, Saint Paul did not desire a Gift, only to benefit himself, Because he wanted nothing:
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they quite mistook his condition, if they look't upon him as a necessitous person: He might perchance seem dying, when, behold, he liv'd:
they quite mistook his condition, if they looked upon him as a necessitous person: He might perchance seem dying, when, behold, he lived:
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appear outwardly sorrowful, yet rejoyced alwayes: seem then poor himself, when he had made many rich:
appear outwardly sorrowful, yet rejoiced always: seem then poor himself, when he had made many rich:
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and look as if he had nothing, when he possessed all things, 2 Cor. 6. Not that I want, saith the Apostle, a little before my Text;
and look as if he had nothing, when he possessed all things, 2 Cor. 6. Not that I want, Says the Apostle, a little before my Text;
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he would not have them think so meanly of him, as if he needed their Benevolence,
he would not have them think so meanly of him, as if he needed their Benevolence,
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though he had nothing, not so much as a roof to shelter him from the weather, were it not for a Prison:
though he had nothing, not so much as a roof to shelter him from the weather, were it not for a Prison:
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And he gives this reason in the same verse, for I have learnt (saith he) in whate state soever I am, therewith to be content:
And he gives this reason in the same verse, for I have learned (Says he) in whate state soever I am, therewith to be content:
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I, this is the knowledge which makes us wise, rich, free, happy, every thing, supplies all our wants, and sets us above danger;
I, this is the knowledge which makes us wise, rich, free, happy, every thing, supplies all our Wants, and sets us above danger;
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to have learnt quietly to submit our selves to God, in all the variety of his dispensations, to be content, NONLATINALPHABET, 'tis a word which our English will not well express, to be self-sufficient, to have provision within our selves against all accidents;
to have learned quietly to submit our selves to God, in all the variety of his dispensations, to be content,, it's a word which our English will not well express, to be self-sufficient, to have provision within our selves against all accidents;
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when a Christian arrives to such a pass, as, like God, he stands in need of nothing in this world,
when a Christian arrives to such a pass, as, like God, he Stands in need of nothing in this world,
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though he can use it, if he hath it, yet doth he not want it, if he hath it not;
though he can use it, if he hath it, yet does he not want it, if he hath it not;
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If the trouble, which (as our Saviour says) belongs to every single day, can sully our mirth, and cast us down;
If the trouble, which (as our Saviour Says) belongs to every single day, can sully our mirth, and cast us down;
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neither meat in Famine, nor cloaths in his Nakedness, nor liberty in Prison, but is NONLATINALPHABET, wholly able to preserve himself without those outward helps:
neither meat in Famine, nor clothes in his Nakedness, nor liberty in Prison, but is, wholly able to preserve himself without those outward helps:
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This is not to live in the world, Col. 2. 20. to have our Conversation in heaven already,
This is not to live in the world, Col. 2. 20. to have our Conversation in heaven already,
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and there discourse with none but God and Angels: Thus we may shame a Tyrant, and puff at his Terrors.
and there discourse with none but God and Angels: Thus we may shame a Tyrant, and puff At his Terrors.
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For what, I beseech you, can the most subtle in curses invent against such, who call Banishment, a going to travel, Imprisonment, a getting out of a throng;
For what, I beseech you, can the most subtle in curses invent against such, who call Banishment, a going to travel, Imprisonment, a getting out of a throng;
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who say, to dye, is to lye down to sleep? It is as impossible to torment these, as to confine a Spirit;
who say, to die, is to lie down to sleep? It is as impossible to torment these, as to confine a Spirit;
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or to lay shackles upon that thing which has no Body to bear them:
or to lay shackles upon that thing which has no Body to bear them:
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For you must not esteem these kind of expressions, the heat only of a luxuriant wit,
For you must not esteem these kind of expressions, the heat only of a luxuriant wit,
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because whatever happens in this life is NONLATINALPHABET (as one most excellently calls it) whose whole being consists meerly in Relation, seems good to such as like it,
Because whatever happens in this life is (as one most excellently calls it) whose Whole being consists merely in Relation, seems good to such as like it,
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and evil to such as think the contrary; just like meat, which though it nourish one, may kill another.
and evil to such as think the contrary; just like meat, which though it nourish one, may kill Another.
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His Brethren thought they had sold Joseph into a strange Country to destroy him; but, he says, God sent him before to provide for their whole Family.
His Brothers Thought they had sold Joseph into a strange Country to destroy him; but, he Says, God sent him before to provide for their Whole Family.
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So this Apostle collects with himself, that, if he dy'd, he should go to his Saviour,
So this Apostle Collects with himself, that, if he died, he should go to his Saviour,
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and, if he liv'd, he should serve his Brethren.
and, if he lived, he should serve his Brothers.
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If he were at liberty, his tongue should preach, but, being in prison, his sufferings did further the Gospel much more:
If he were At liberty, his tongue should preach, but, being in prison, his sufferings did further the Gospel much more:
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If he met with all friends, they would receive the Truth chearfully, and if he found enemies, they would preach Christ for him,
If he met with all Friends, they would receive the Truth cheerfully, and if he found enemies, they would preach christ for him,
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though out of strife and envy: With him to dye was gain, and to live was gain:
though out of strife and envy: With him to die was gain, and to live was gain:
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He took every thing by the right ear, and found some benefit in every condition whatsoever:
He took every thing by the right ear, and found Some benefit in every condition whatsoever:
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whether by good report, or by disgrace, whether by the left hand, or by the right,
whither by good report, or by disgrace, whither by the left hand, or by the right,
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whether by hatred or out of good will, whether by life or death, if Christ were preached, he lookt no farther, he had his end, that unum necessarium, the advancement of the Gospel,
whither by hatred or out of good will, whither by life or death, if christ were preached, he looked no farther, he had his end, that Unum Necessary, the advancement of the Gospel,
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and whatsoever happened besides this, he esteemed as an additional complement which he might very well spare,
and whatsoever happened beside this, he esteemed as an additional compliment which he might very well spare,
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and yet remain an Apostle still:
and yet remain an Apostle still:
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But now on the other side, what a continued torment is a mans life, without this spiritual carelesness, this holy neglect of our earthly Being? Then are we born to misery indeed,
But now on the other side, what a continued torment is a men life, without this spiritual carelessness, this holy neglect of our earthly Being? Then Are we born to misery indeed,
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If every wind and breath of an insulting Tyrant can twirl us about to all points of the Compass;
If every wind and breath of an insulting Tyrant can twirl us about to all points of the Compass;
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If we make our selves the shadow of the times, and take both form and figure only as men do Rise, and Set; like some flowers,
If we make our selves the shadow of the times, and take both from and figure only as men do Rise, and Set; like Some flowers,
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if we shut and open just as they shine, or not upon us;
if we shut and open just as they shine, or not upon us;
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'twere better a Mill-stone were tyed about our neck, and we were cast into the midst of the Sea (for that would keep us steddy.) Thus to halt, to be divided,
'twere better a Millstone were tied about our neck, and we were cast into the midst of the Sea (for that would keep us steady.) Thus to halt, to be divided,
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as the word imports, between Heaven and Earth, Light and Darkness, God and Mammon; It breeds the same deformity in the Soul, as would appear in the Body.
as the word imports, between Heaven and Earth, Light and Darkness, God and Mammon; It breeds the same deformity in the Soul, as would appear in the Body.
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If you fancied a man lookt with one ey directly up to the skie, and at the same time pitched the other ey streight down upon the ground;
If you fancied a man looked with one ey directly up to the sky, and At the same time pitched the other ey straight down upon the ground;
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how ugly would such a one seem unto you? This, this is the carefulness; or rather, this denying of Gods Providence, which makes so many desire a gift;
how ugly would such a one seem unto you? This, this is the carefulness; or rather, this denying of God's Providence, which makes so many desire a gift;
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desire it? Nay, most impudently, make it their whole design and business of their lives, to get it:
desire it? Nay, most impudently, make it their Whole Design and business of their lives, to get it:
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mounting the Pulpit as they would do a Bank, and there sell of their Drugs for Medicines,
mounting the Pulpit as they would do a Bank, and there fell of their Drugs for Medicines,
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when, in truth, they poyson the very Soul:
when, in truth, they poison the very Soul:
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Whence is it else, that they preach their dreams, calling that the word of God, which hits in their heads,
Whence is it Else, that they preach their dreams, calling that the word of God, which hits in their Heads,
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when they cannot sleep? Who bite with their teeth (as Micha says) eat on,
when they cannot sleep? Who bite with their teeth (as Micah Says) eat on,
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and talk as the company will have it;
and talk as the company will have it;
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and (as it follows in the same verse) who puts not into their mouths,
and (as it follows in the same verse) who puts not into their mouths,
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and gives not what they expect, they even prepare a war against him, Micha 3. 5. nay blot him out of their book of life:and gives not what they expect, they even prepare a war against him, Micah 3. 5. nay blot him out of their book of life:
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Doggs ('tis St. Pauls word to them, or else I durst not use it) that divine for money, who will be rich, whose greatest triumph is to lead captive silly women: Men that will help up a sin into your bosome, which otherwise, perhaps, a tender Conscience, would keep down, Dogs (it's Saint Paul's word to them, or Else I durst not use it) that divine for money, who will be rich, whose greatest triumph is to led captive silly women: Men that will help up a since into your bosom, which otherwise, perhaps, a tender Conscience, would keep down,
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and set a whole City a fire, and then, like Nero, stand by and play to it:
and Set a Whole city a fire, and then, like Nero, stand by and play to it:
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Men, without whom no mischief ever had a beginning, nor by whom shall ever any have an end.
Men, without whom no mischief ever had a beginning, nor by whom shall ever any have an end.
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Give me leave, I beseech you, to bend this crooked bough as much the other way,
Give me leave, I beseech you, to bend this crooked bough as much the other Way,
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and call such to St. Pauls example, who when he was to preach a new Law, preach'd NONLATINALPHABET, the Gospel without charge, 1 Cor. 9. who put his hands to work night and day, that they might not receive any thing but from himself;
and call such to Saint Paul's Exampl, who when he was to preach a new Law, preached, the Gospel without charge, 1 Cor. 9. who put his hands to work night and day, that they might not receive any thing but from himself;
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And I heartily wish, what the Apostle did here of choice, the Civil Magistrate would whip them to:
And I heartily wish, what the Apostle did Here of choice, the Civil Magistrate would whip them to:
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for they are a scandal to their beautiful Profession, to preach Providence, and at the same time scrape together;
for they Are a scandal to their beautiful Profession, to preach Providence, and At the same time scrape together;
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as if God, who provides for all things, would have more care of a crow,
as if God, who provides for all things, would have more care of a crow,
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or the grass of the field, then of man whom he created after his own Image;
or the grass of the field, then of man whom he created After his own Image;
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as if he who sent forth his Disciples without scrip or penny, did it only to destroy them;
as if he who sent forth his Disciples without scrip or penny, did it only to destroy them;
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and how shall the people credit those who preach the contempt of the world to their Congregations,
and how shall the people credit those who preach the contempt of the world to their Congregations,
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when they see these Foxes would only have their Auditors leave the world that they may enjoy it wholly to themselves;
when they see these Foxes would only have their Auditors leave the world that they may enjoy it wholly to themselves;
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calling that the Kingdom of Christ, when they themselves raign, or rather, when Lust raigns in them;
calling that the Kingdom of christ, when they themselves Reign, or rather, when Lust raigns in them;
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Whereas St. Paul often urg'd this, as an Argument to confirm his Doctrine, that he took nothing for it.
Whereas Saint Paul often urged this, as an Argument to confirm his Doctrine, that he took nothing for it.
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Thirdly, St. Paul did not desire a Gift, because their Benevolence kept him still alive, heartned his body up and prolong'd his days:
Thirdly, Saint Paul did not desire a Gift, Because their Benevolence kept him still alive, heartened his body up and prolonged his days:
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which, considering St. Pauls condition was cruel mercy, the greatest injury they could possibly do him, to hold him thus from his Saviour, with whom he long'd to be:
which, considering Saint Paul's condition was cruel mercy, the greatest injury they could possibly do him, to hold him thus from his Saviour, with whom he longed to be:
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For the Apostle had fully weigh'd the poizes both of life and death, & concluded, the most beneficial thing to him,
For the Apostle had Fully weighed the poizes both of life and death, & concluded, the most beneficial thing to him,
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if he lookt only after his own advantage, was Death, having a desire to depart,
if he looked only After his own advantage, was Death, having a desire to depart,
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and be with Christ, which is the better, Phil. 1. 23. For, pray resolve me, what kindness is it to fetch a wretch devoted and given up to affliction, necessity,and be with christ, which is the better, Philip 1. 23. For, pray resolve me, what kindness is it to fetch a wretch devoted and given up to affliction, necessity,
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and distresses, to stripes, imprisonment, tumults, to fasting, watching, and all kind of labours, 2 Cor. 6. to make much of a man only, that he may last out to torment? to set his joynts, that he may go on upon the rack again? to strengthen and enable him, that he may suffer yet more? to bind up his wounds,
and Distresses, to stripes, imprisonment, tumults, to fasting, watching, and all kind of labours, 2 Cor. 6. to make much of a man only, that he may last out to torment? to Set his Joints, that he may go on upon the rack again? to strengthen and enable him, that he may suffer yet more? to bind up his wounds,
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as they did the Slaves in Rome, meerly that he might fight with more beasts? This is the same pity, simply so considered;
as they did the Slaves in Room, merely that he might fight with more beasts? This is the same pity, simply so considered;
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as if you should give strong Cordials to one irrecoverably sick, to lengthen and draw out his pain,
as if you should give strong Cordials to one irrecoverably sick, to lengthen and draw out his pain,
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least he should not feel what he endured? to wake a condemned man, and tell him he must dye? Evasit, says the Tyrant, of one who had prevented his fury by a timely death;
lest he should not feel what he endured? to wake a condemned man, and tell him he must die? Evasit, Says the Tyrant, of one who had prevented his fury by a timely death;
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Evasit, in dying quickly, he has made an escape, he got away, and has out-run me now:Evasit, in dying quickly, he has made an escape, he god away, and has outrun me now:
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for there, in the Grave, the wicked cease from troubling, and there the weary are at rest, Job 3. 13. The prisoner and the oppressor there lye quiet both together,
for there, in the Grave, the wicked cease from troubling, and there the weary Are At rest, Job 3. 13. The prisoner and the oppressor there lie quiet both together,
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and there, every one is free, in the next verse;
and there, every one is free, in the next verse;
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and therefore, if we consider Death, only as a Rest from labour, the Apostle had no reason to be solicitous with what to preserve his life any longer:
and Therefore, if we Consider Death, only as a Rest from labour, the Apostle had no reason to be solicitous with what to preserve his life any longer:
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For we mistake exceedingly, if we think life, as life, is desirable;
For we mistake exceedingly, if we think life, as life, is desirable;
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for there are some that dig to find a Grave, as much as they would do to discover a Mine, as Job speaks:
for there Are Some that dig to find a Grave, as much as they would do to discover a Mine, as Job speaks:
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and God, when he would reward some memorable act of piety in a man, takes him out of the way before his Judgments come;
and God, when he would reward Some memorable act of piety in a man, Takes him out of the Way before his Judgments come;
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which made the Prophet, when he could not turn away Gods wrath utterly, pray'd the women might have miscarrying wombs;
which made the Prophet, when he could not turn away God's wrath utterly, prayed the women might have miscarrying wombs;
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and the Apostles seeing the persecution begin to rage, advises the Christians not to marry, lest they should only bring forth to the Sword and Faggot:
and the Apostles seeing the persecution begin to rage, advises the Christians not to marry, lest they should only bring forth to the Sword and Faggot:
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Now not to be born and death, are, in effect, all one; they are both equally alike, not to be here.
Now not to be born and death, Are, in Effect, all one; they Are both equally alike, not to be Here.
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Again, Imagine the world had treated and dealt kindly with the Apostle, yet then he needed not much care for means, to keep up his life any longer,
Again, Imagine the world had treated and dealt kindly with the Apostle, yet then he needed not much care for means, to keep up his life any longer,
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for he calls himself now, Paul the aged: a time when we might choose death meerly out of satietie;
for he calls himself now, Paul the aged: a time when we might choose death merely out of satiety;
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because it is tedious to do the same things over and over again so often; to eat and be a hungry, and then eat again, to sleep and then wake,
Because it is tedious to do the same things over and over again so often; to eat and be a hungry, and then eat again, to sleep and then wake,
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and then sleep again, to see things still go about in the same circle; to behold peace breeding luxury, luxury war, and war smooth into peace again;
and then sleep again, to see things still go about in the same circle; to behold peace breeding luxury, luxury war, and war smooth into peace again;
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for is there any thing whereof it might be said, this is new? Solomon asks the Question, who had proved all things,
for is there any thing whereof it might be said, this is new? Solomon asks the Question, who had proved all things,
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and at last concludes by a particular Induction (the surest Demonstration of any whatsoever) That,
and At last concludes by a particular Induction (the Surest Demonstration of any whatsoever) That,
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as the Sun goes round, as the rivers hasten to the Sea from whence they came;
as the Sun Goes round, as the Rivers hasten to the Sea from whence they Come;
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as the wind goes round the points of heaven, and whirls about continually; so the actions of men have their circuits too:
as the wind Goes round the points of heaven, and whirls about continually; so the actions of men have their circuits too:
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and whatever you wonder at in this or that Age, you may find the same in another,
and whatever you wonder At in this or that Age, you may find the same in Another,
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for there is no new thing under the Sun. The Apostles years therefore, he being now grown old, might induce him, not to be much concern'd how he should live, being now full of days, as the Scripture most elegantly expresses it;
for there is no new thing under the Sun. The Apostles Years Therefore, he being now grown old, might induce him, not to be much concerned how he should live, being now full of days, as the Scripture most elegantly Expresses it;
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having taken a perfect view now of whatever this world can afford (which requires no long time to look over,
having taken a perfect view now of whatever this world can afford (which requires no long time to look over,
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for Christ saw it all in a moment, Luke 4. 14.) and then I know not what a man has to do,
for christ saw it all in a moment, Lycia 4. 14.) and then I know not what a man has to do,
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but to despise it, and leave it with no more regret, then he would walk out of garden, where he found nothing that liked him:
but to despise it, and leave it with no more regret, then he would walk out of garden, where he found nothing that liked him:
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But there is a far higher Contemplation, not only to render living inconsiderable to a Christian,
But there is a Far higher Contemplation, not only to render living inconsiderable to a Christian,
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but likewise to ravish our thoughts up from hence, and that is the the promises of the Gospel, where we behold Heaven open,
but likewise to ravish our thoughts up from hence, and that is the the promises of the Gospel, where we behold Heaven open,
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and those eternal Joyes revealed there, which have lain hid ever since the foundations of the Earth.
and those Eternal Joys revealed there, which have lain hid ever since the foundations of the Earth.
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If there were one that killed himself at reading Plato 's immortality of the Soul;
If there were one that killed himself At reading Plato is immortality of the Soul;
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If it be true, that there are yet some Heathens, who usually make away themselves upon no other account,
If it be true, that there Are yet Some heathens, who usually make away themselves upon no other account,
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but because they would be in heaven; If natural Reason can cast meer Gentiles into such admiration of that Bliss;
but Because they would be in heaven; If natural Reason can cast mere Gentiles into such admiration of that Bliss;
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What will you say to St. Paul, who was wrapt up alive into the Third Heavens,
What will you say to Saint Paul, who was wrapped up alive into the Third Heavens,
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and saw what the Saints enjoyed above, though he could not express it when he came back? with what scorn, do you think, he trod upon the ground afterwards,
and saw what the Saints enjoyed above, though he could not express it when he Come back? with what scorn, do you think, he trod upon the ground afterwards,
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when the Angel set him down again here? Who was fain to have a thorn run into his flesh,
when the Angel Set him down again Here? Who was fain to have a thorn run into his Flesh,
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before he could find himself to be a Man:
before he could find himself to be a Man:
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can you imagine he would petition for liberty, whose very body seemed a prison to him, till he returned to Christ again? Or would he sue for a supply, to detain him from that which became his wish, his dissolution? how would you fret at him who should lengthen the race,
can you imagine he would petition for liberty, whose very body seemed a prison to him, till he returned to christ again? Or would he sue for a supply, to detain him from that which became his wish, his dissolution? how would you fret At him who should lengthen the raze,
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when you had almost won it? or stake the prize yet farther off, when you had almost caught it? Just such a courtesie is it to relieve him who would dye any way, that he might quickly enjoy his Saviour:
when you had almost wone it? or stake the prize yet farther off, when you had almost caught it? Just such a courtesy is it to relieve him who would die any Way, that he might quickly enjoy his Saviour:
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'tis but deferring and putting off his happiness the longer, as if an unexpected supply should renew the fight then,
it's but deferring and putting off his happiness the longer, as if an unexpected supply should renew the fight then,
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when we thought we had now gotten the day;
when we Thought we had now got the day;
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Take no thought for your life, what you shall eat, or what you shall drink (says Christ) surely this precept is needless to the Disciples of Christ: Take no Thought for your life, what you shall eat, or what you shall drink (Says christ) surely this precept is needless to the Disciples of christ:
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Me-thinks he should rather allay our desire, then fear of death, who do expect such great things after it:
Methinks he should rather allay our desire, then Fear of death, who do expect such great things After it:
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For indeed, the intention only of the Giver commends the gift; because a man may give his body to be burned, yet never be a Martyr;
For indeed, the intention only of the Giver commends the gift; Because a man may give his body to be burned, yet never be a Martyr;
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Me-thinks he should rather advise us that we should not out of hasty longing to be in Heaven, neglect the means of continuing our being in this life:
Methinks he should rather Advice us that we should not out of hasty longing to be in Heaven, neglect the means of Continuing our being in this life:
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But, O you of little faith!
But, Oh you of little faith!
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to talk of the blessedness the Saints of God enjoy above, and yet use the most base, abject,
to talk of the blessedness the Saints of God enjoy above, and yet use the most base, abject,
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and sordid means to live here, and to keep your selves from it:
and sordid means to live Here, and to keep your selves from it:
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If then we cannot apprehend the Apostles here as a necessitous person, nor any way concern'd to prolong his days by shifting about for maintenance,
If then we cannot apprehend the Apostles Here as a necessitous person, nor any Way concerned to prolong his days by shifting about for maintenance,
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but rather obliged to leave this world as soon as he could, that he might enjoy a better:
but rather obliged to leave this world as soon as he could, that he might enjoy a better:
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We must think of some other Reason why St. Paul entertain'd their Benevolence with such joy:
We must think of Some other Reason why Saint Paul entertained their Benevolence with such joy:
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Which leads me to the Consideration under which he accepted their Liberality; viz. for their sakes, not his own;
Which leads me to the Consideration under which he accepted their Liberality; viz. for their sakes, not his own;
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But I desire fruit that may abound to your account, &c. But I desire fruit that may abound to your account, etc.
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Fruit! as fruit of their Patience, that they durst own one whom the world had not only laid by,Fruit! as fruit of their Patience, that they durst own one whom the world had not only laid by,
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as useless, but tyed up as dangerous; and fruit of their Love, that they would acknowledge him;
as useless, but tied up as dangerous; and fruit of their Love, that they would acknowledge him;
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and fruit of their Constancie, that they persevered still to admire the glory of the Gospel,
and fruit of their Constancy, that they persevered still to admire the glory of the Gospel,
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though clouded with so much opposition, as the whole world had now set it up as a mark to shoot at:
though clouded with so much opposition, as the Whole world had now Set it up as a mark to shoot At:
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and as the fruit of their Zeal;
and as the fruit of their Zeal;
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for in sending part of their substance to supply him, they gave testimony that they would part with the whole,
for in sending part of their substance to supply him, they gave testimony that they would part with the Whole,
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and lives, and all, to advance the Kingdom of Christ:
and lives, and all, to advance the Kingdom of christ:
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and lastly, as fruit of his Ministery, wherein he saw he had not run in vain, suffered in vain,
and lastly, as fruit of his Ministry, wherein he saw he had not run in vain, suffered in vain,
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or scattered his seed amongst stones or thorns:
or scattered his seed among stones or thorns:
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for in this he perceived that neither the fears nor love of the world had choaked it;
for in this he perceived that neither the fears nor love of the world had choked it;
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because, as he tells the Galatians, they neither despised, nor spued him up again (as the word imports) when he was in misery,
Because, as he tells the Galatians, they neither despised, nor spewed him up again (as the word imports) when he was in misery,
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but in the midst of his distress lookt upon him as an Angel of God;
but in the midst of his distress looked upon him as an Angel of God;
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nay, received him even as Jesus Christ (as it is in the same verse) at this he triumphs, at this he rejoyces in the Lord exceedingly, in this Chapter, v. 12. This makes him cry out here, I am full, I abound, not so much for his receiving, as for Gods accepting;
nay, received him even as jesus christ (as it is in the same verse) At this he Triumphos, At this he rejoices in the Lord exceedingly, in this Chapter, v. 12. This makes him cry out Here, I am full, I abound, not so much for his receiving, as for God's accepting;
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nor because what was sent, came to him, but because it went up into Heaven, like a sweet smell, and of an Alms, because a Sacrifice, in the sixth verse:
nor Because what was sent, Come to him, but Because it went up into Heaven, like a sweet smell, and of an Alms, Because a Sacrifice, in the sixth verse:
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for he-may send his presents upon a hook to catch some greater thing, like those in the Gospel, who made one feast, that others might invite them to many,
for he-may send his presents upon a hook to catch Some greater thing, like those in the Gospel, who made one feast, that Others might invite them to many,
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and therein he gives to his Covetousness:
and therein he gives to his Covetousness:
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Or he may give, as he in the Gospel, only to rid himself of an importunate beggar,
Or he may give, as he in the Gospel, only to rid himself of an importunate beggar,
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and then he gives to his ease and quiet:
and then he gives to his ease and quiet:
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Or again, he may give like the Pharisees, with trumpets, and then he gives to his ambition:
Or again, he may give like the Pharisees, with trumpets, and then he gives to his ambition:
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Or lastly, he may give, as some preached the Gospel in St. Pauls time, out of strife and contention, not to keep up the Man, but the Faction:
Or lastly, he may give, as Some preached the Gospel in Saint Paul's time, out of strife and contention, not to keep up the Man, but the Faction:
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as Kings send relief to those whom they hate, only to poize the scales, not that they may overcome,
as Kings send relief to those whom they hate, only to poize the scales, not that they may overcome,
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but that they may be in a condition to fight on: But as St. Peter says, their money perish with them, who give to a Disciple,
but that they may be in a condition to fight on: But as Saint Peter Says, their money perish with them, who give to a Disciple,
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and not in the name of a Disciple, and receive a Prophet, yet not in the name of a Prophet.
and not in the name of a Disciple, and receive a Prophet, yet not in the name of a Prophet.
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Plato being asked what God does in Heaven, how he busies and imployes himself there,Plato being asked what God does in Heaven, how he busies and employs himself there,
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how he passes away eternity, made this answer, NONLATINALPHABET, He works Geometrically: and in judging of our works of Charity, God most apparently does so:
how he passes away eternity, made this answer,, He works Geometrically: and in judging of our works of Charity, God most apparently does so:
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For the proportion of Faith, as St. Paul calls it, in this particular, is meerly Geometrical;
For the proportion of Faith, as Saint Paul calls it, in this particular, is merely Geometrical;
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where we must not compare sum with sum, as they do in a market, or value the gift more or less by telling it;
where we must not compare sum with sum, as they do in a market, or valve the gift more or less by telling it;
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but argue thus, as what he bestows is in proportion to his Estate, so is what I bestow unto mine:
but argue thus, as what he bestows is in proportion to his Estate, so is what I bestow unto mine:
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And in this sense, you know, the widows two mites were recorded as a more bountiful and a larger present,
And in this sense, you know, the Widows two mites were recorded as a more bountiful and a larger present,
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then if Solomon had thrown the wealth of his Kingdoms into the Treasury.
then if Solomon had thrown the wealth of his Kingdoms into the Treasury.
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'Twas the Faith therefore from which their Liberality proceeded, which cheared the Apostle in all his distresses; not the gift it self:
'Twas the Faith Therefore from which their Liberality proceeded, which cheered the Apostle in all his Distresses; not the gift it self:
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Now, says he, we live, if you stand fast in the Lord: This he call'd a life, not to eat and drink;
Now, Says he, we live, if you stand fast in the Lord: This he called a life, not to eat and drink;
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for what good would all their presents have done him, if they, for whose sake he professes he would fast all his life time, should have fallen off from him? If it is not eating and drinking which feeds the Minister,
for what good would all their presents have done him, if they, for whose sake he Professes he would fast all his life time, should have fallen off from him? If it is not eating and drinking which feeds the Minister,
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as our Saviour says, He hath meat which the world knows not of, to hold fast those that stand,
as our Saviour Says, He hath meat which the world knows not of, to hold fast those that stand,
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lest they fall down, to see the Gospel spread wider and wider; this is to enrich a true Minister;
lest they fallen down, to see the Gospel spread wider and wider; this is to enrich a true Minister;
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to gain whole Territories unto Christ, and to leave them the Land, and to win whole Kingdoms over, not unto himself, but God:
to gain Whole Territories unto christ, and to leave them the Land, and to win Whole Kingdoms over, not unto himself, but God:
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Wherefore in the fourth Chapter, v. 1. St. Paul calls these Philippians, whom he had instructed with such success, His Joy, and his Crown: for if there be degrees of Bliss hereafter,
Wherefore in the fourth Chapter, v. 1. Saint Paul calls these Philippians, whom he had instructed with such success, His Joy, and his Crown: for if there be Degrees of Bliss hereafter,
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as our Saviour, as well as the Prophets, seem to imploy; if there be certain Lofts and Stories in Heaven;
as our Saviour, as well as the prophets, seem to employ; if there be certain Lofts and Stories in Heaven;
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higher and higher Mansions in that Kingdom, we may not doubt but he who converts a Soul to God,
higher and higher Mansions in that Kingdom, we may not doubt but he who converts a Soul to God,
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as he is said to encrease the joyes of Heaven by doing it, so certainly he shall partake more of them,
as he is said to increase the Joys of Heaven by doing it, so Certainly he shall partake more of them,
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and shine as a Star for ever and ever, Dan. 12. 3. But yet the Apostle seems to decline even this consideration likewise of himself, to disclaim any interest of his own in promoting their good,
and shine as a Star for ever and ever, Dan. 12. 3. But yet the Apostle seems to decline even this consideration likewise of himself, to disclaim any Interest of his own in promoting their good,
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nor to intend in it so much as his own Salvation, Therefore I endure all things for the Elects sake, that they also may obtain Salvation which is in Christ Jesus (saith the same Apostle:) Therefore it might reasonably be presumed, that he ran those many hazards to avoid that terrible woe which he denounces against himself if he preached not the Gospel:
nor to intend in it so much as his own Salvation, Therefore I endure all things for the Elects sake, that they also may obtain Salvation which is in christ jesus (Says the same Apostle:) Therefore it might reasonably be presumed, that he ran those many hazards to avoid that terrible woe which he denounces against himself if he preached not the Gospel:
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But, behold here the last and utmost expression of Integrity;
But, behold Here the last and utmost expression of Integrity;
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he waves this, and as if he could not enjoy that Heaven without them, proposes this as the sole end and design of all his Labors, not to save himself,
he waves this, and as if he could not enjoy that Heaven without them, proposes this as the sole end and Design of all his Labors, not to save himself,
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but them, That they also may obtain the salvation of God;
but them, That they also may obtain the salvation of God;
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as if he meant literally, when he said for his Brethren he could wish himself accursed even from Christ;
as if he meant literally, when he said for his Brothers he could wish himself accursed even from christ;
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and in the manner, here in my Text, He desires their Bounty, not so much as a fruit of their affection towards Him,
and in the manner, Here in my Text, He Desires their Bounty, not so much as a fruit of their affection towards Him,
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or as an Act of Christian Charity any otherwise then as it did benefit them to give;
or as an Act of Christian Charity any otherwise then as it did benefit them to give;
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But I desire fruit which may abound to your Account. Which their Charity to St. Paul produced many ways:But I desire fruit which may abound to your Account. Which their Charity to Saint Paul produced many ways:
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As first by striking off a Debt from their Account, to which they stood engaged:
As First by striking off a Debt from their Account, to which they stood engaged:
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for Charity (as I have shewed you) is a due Debt, though we cannot sue for it in a Court of Justice,
for Charity (as I have showed you) is a due Debt, though we cannot sue for it in a Court of justice,
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because God alone, not man, hath a Right rigorously to force this Duty from us:
Because God alone, not man, hath a Right rigorously to force this Duty from us:
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But if you look upon St. Paul, as an Apostle, and above an ordinary Christian, what did they owe him then? For,
But if you look upon Saint Paul, as an Apostle, and above an ordinary Christian, what did they owe him then? For,
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how did St. Paul grow into want? was it not for their sakes? did he not dye,
how did Saint Paul grow into want? was it not for their sakes? did he not die,
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even every day that they might live once for all? Had he kept his Religion close to himself,
even every day that they might live once for all? Had he kept his Religion close to himself,
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and warily shifted faces with every company he met, as Peter does in the second of the Galatians: had he sate quietly at home,
and warily shifted faces with every company he met, as Peter does in the second of the Galatians: had he sat quietly At home,
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and not run from one Country to another, from City to City, from Town to Town, from Village to Village,
and not run from one Country to Another, from city to city, from Town to Town, from Village to Village,
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as if he had been to draw a Map;
as if he had been to draw a Map;
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or (which is the sly Providence of this our Age) had he in his preaching, not only let alone the sore, but smoothed it over;
or (which is the sly Providence of this our Age) had he in his preaching, not only let alone the soar, but smoothed it over;
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as praising thrift to a covetous man, and liberality to a prodigal, and commended courage and magnanimity before a stout and sturdy Rebel;
as praising thrift to a covetous man, and liberality to a prodigal, and commended courage and magnanimity before a stout and sturdy Rebel;
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like a politick physician, applying a remedy to the Legg, when the distemper lies in the Head:
like a politic Physician, applying a remedy to the Leg, when the distemper lies in the Head:
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nay, had St. Paul but used himself that common circumspection and caution, which he allows to others, perhaps he might have been able to relieve some of them:
nay, had Saint Paul but used himself that Common circumspection and caution, which he allows to Others, perhaps he might have been able to relieve Some of them:
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But when he was brought from Judge to Judge, from Prison to Prison, from Court to Court;
But when he was brought from Judge to Judge, from Prison to Prison, from Court to Court;
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suffering that long Catalogue of Torments which he gives us in the Epistle to the Corinthians, till he wearied his persecutors,
suffering that long Catalogue of Torments which he gives us in the Epistle to the Corinthians, till he wearied his persecutors,
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and till they entreat him to go out of prison, Act. 20. and all, because he taught them the truth sincerely.
and till they entreat him to go out of prison, Act. 20. and all, Because he taught them the truth sincerely.
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If we could invent an obligation more binding then a debt, surely you would think that due from them to him;
If we could invent an obligation more binding then a debt, surely you would think that endue from them to him;
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who had begotten them, nay, who was sacrificed for them, and saved them; (for these glorious terms the Apostle gives himself) saved them (I say) not their Bodies from the Grave, but their Souls from Death.
who had begotten them, nay, who was sacrificed for them, and saved them; (for these glorious terms the Apostle gives himself) saved them (I say) not their Bodies from the Grave, but their Souls from Death.
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O my Brethren, there was a time when men sold all they had, and laid it down at the Apostles feet;
O my Brothers, there was a time when men sold all they had, and laid it down At the Apostles feet;
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there was a time, even in our memory, when Sacriledg was thought a sin, and men conceived the maintenance of a lawful Clergy,
there was a time, even in our memory, when Sacrilege was Thought a since, and men conceived the maintenance of a lawful Clergy,
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as sacred as their own Revenues:
as sacred as their own Revenues:
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in the time when axes and hammers were lifted up to build, not to break down the carved works of the Sanctuary;
in the time when axes and hammers were lifted up to built, not to break down the carved works of the Sanctuary;
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yet something is due still, at least to give a cup of cold water in the name of a Prophet, to hold up their weak hands,
yet something is due still, At least to give a cup of cold water in the name of a Prophet, to hold up their weak hands,
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and to support their feeble knees with your staff of Bread.
and to support their feeble knees with your staff of Bred.
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Yet 'tis said of Christ, that notwithstanding he was a Son, yet learnt he obedience by the things which he suffered, Heb. 5. 8. He learnt it:
Yet it's said of christ, that notwithstanding he was a Son, yet learned he Obedience by the things which he suffered, Hebrew 5. 8. He learned it:
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Let others learn to measure the Earth, do you learn to despise it:
Let Others Learn to measure the Earth, do you Learn to despise it:
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For though St. Paul would have worked with his hands now, had they not been lock't up with manicles, rather then prove burdensome to them (for then was not a time to receive Gifts in the infancy of the Church) yet he always says, he might claim it as a recompence, that he had power to challenge it;
For though Saint Paul would have worked with his hands now, had they not been locked up with manacles, rather then prove burdensome to them (for then was not a time to receive Gifts in the infancy of the Church) yet he always Says, he might claim it as a recompense, that he had power to challenge it;
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and proves it by all kind of Arguments: 1 Cor. 9. from Custom, Reason, and Scripture:
and Proves it by all kind of Arguments: 1 Cor. 9. from Custom, Reason, and Scripture:
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and least you should pretend the abrogation of this Law by Christ;
and lest you should pretend the abrogation of this Law by christ;
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the Apostle adds, v. 14. That the Lord hath ordained, that they who preach the Gospel, should live of the Gospel:
the Apostle adds, v. 14. That the Lord hath ordained, that they who preach the Gospel, should live of the Gospel:
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he hath ordained it, enacted it, and made it a Law for ever; he hath tied and bound you up to it for ever;
he hath ordained it, enacted it, and made it a Law for ever; he hath tied and bound you up to it for ever;
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it is not left to your choice and discretion.
it is not left to your choice and discretion.
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And our Saviour, when he sends out his Apostles, calls their maintenance their Hire, Mat. 10. 10. as if there did pass a tacite contract and bargain between the Preacher and the Audience, that if he feeds their souls, they should feed his body;
And our Saviour, when he sends out his Apostles, calls their maintenance their Hire, Mathew 10. 10. as if there did pass a tacit contract and bargain between the Preacher and the Audience, that if he feeds their Souls, they should feed his body;
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if he gives them the water of life, he may claim a draught from out of their well, as due:
if he gives them the water of life, he may claim a draught from out of their well, as due:
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and that he who deals the bread of life about, should have, in return, the bread that perishes;
and that he who deals the bred of life about, should have, in return, the bred that Perishes;
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a fair exchange, you'l say, on your parts;
a fair exchange, You'll say, on your parts;
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Carnal for Spiritual things, and a Birth-right that gives you title to become the heirs of God,
Carnal for Spiritual things, and a Birthright that gives you title to become the Heirs of God,
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for a small mess of porridge.
for a small mess of porridge.
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The second advantage we have by Charity is, the Exercise of our Patience before the day of Tryal come upon us.
The second advantage we have by Charity is, the Exercise of our Patience before the day of Trial come upon us.
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Who (pray) among you would leave, at this very instant, his whole Estate to preserve his Conscience,
Who (pray) among you would leave, At this very instant, his Whole Estate to preserve his Conscience,
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if violence should offer to take it from him? or who would go immediately from this very place to the stake,
if violence should offer to take it from him? or who would go immediately from this very place to the stake,
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if God should call him thither? but Charity leads us to this perfection; for whosoever gives away of his own willingly, may come in time, to endure quietly,
if God should call him thither? but Charity leads us to this perfection; for whosoever gives away of his own willingly, may come in time, to endure quietly,
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if it be forced from him:
if it be forced from him:
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and who can chearfully part with some to relieve his Brethren, will at last arrive so far,
and who can cheerfully part with Some to relieve his Brothers, will At last arrive so Far,
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as contentedly to loose all, so he may preserve his Conscience.
as contentedly to lose all, so he may preserve his Conscience.
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My Brethren, 'tis all the business of our Time, Diligence, and Experience to be a Christian:
My Brothers, it's all the business of our Time, Diligence, and Experience to be a Christian:
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for though God did sometimes extraordinarily pour forth as much of his Spirit into some Vessels of Mercy as enabled them, at once, to become Christians and Martyrs both together, ready to lay down their lives for the Faith as soon as ever they did believe:
for though God did sometime extraordinarily pour forth as much of his Spirit into Some Vessels of Mercy as enabled them, At once, to become Christians and Martyrs both together, ready to lay down their lives for the Faith as soon as ever they did believe:
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and let Philosophers dispute the causes of lightnings, storms and thunder, but do you Christians learn the way to Mount Sion, where you may stand above them all.
and let Philosophers dispute the Causes of lightnings, storms and thunder, but do you Christians Learn the Way to Mount Sion, where you may stand above them all.
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The last and highest benefit we receive by our Charity, is, that as God will most severely punish the neglect of this duty,
The last and highest benefit we receive by our Charity, is, that as God will most severely Punish the neglect of this duty,
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so if we do perform it, he will account himself in debt to us: for NONLATINALPHABET, God will thank you for this:
so if we do perform it, he will account himself in debt to us: for, God will thank you for this:
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for this God will, in a manner, acknowledge himself beholding to you. You lend to the Lord, lend to him who possesses all already;
for this God will, in a manner, acknowledge himself beholding to you. You lend to the Lord, lend to him who Possesses all already;
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708
as if God would willingly part with his whole right and title to this world,
as if God would willingly part with his Whole right and title to this world,
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so we, in compassion to our poor Brethren, would give him the least return of it again:
so we, in compassion to our poor Brothers, would give him the least return of it again:
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God owes you a blessing which you shall be sure to have, not only hereafter but here also,
God owes you a blessing which you shall be sure to have, not only hereafter but Here also,
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if we can believe God, for whom it is impossible to lye. For as God did certainly punish some with temporal punishments for offending against the Gospel,
if we can believe God, for whom it is impossible to lie. For as God did Certainly Punish Some with temporal punishments for offending against the Gospel,
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as he did the Corinthians with diseases and sudden death, for their prophaning the Lords Supper:
as he did the Corinthians with diseases and sudden death, for their profaning the lords Supper:
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So likewise may not we doubt, but God, under the Gospel also, rewards those who obey, even with temporal blessings;
So likewise may not we doubt, but God, under the Gospel also, rewards those who obey, even with temporal blessings;
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and, if you observe it, nothing prospers here better, then this vertue of Charity.
and, if you observe it, nothing prospers Here better, then this virtue of Charity.
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For the very Politian himself advises us to help our very enemies, if we mistrust they can get out of themselves,
For the very Politian himself advises us to help our very enemies, if we mistrust they can get out of themselves,
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because thus we shall make them our friends. Beasts have so much reason and civility to return a courtesie:
Because thus we shall make them our Friends. Beasts have so much reason and civility to return a courtesy:
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Nature is still calling upon us for this duty, so earnestly, as some have wished their very friends (to whom they stand most obliged) in misery,
Nature is still calling upon us for this duty, so earnestly, as Some have wished their very Friends (to whom they stand most obliged) in misery,
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for no other reason, but that they might relieve them, and be quit of this debt:
for no other reason, but that they might relieve them, and be quit of this debt:
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On the contrary, 'tis remarkable what great advantages some have missed, meerly because they knew not how to give in season:
On the contrary, it's remarkable what great advantages Some have missed, merely Because they knew not how to give in season:
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For there is he (saith Solomon) that withholds what is meet, but it tends to poverty, Prov. 11. 24. But suppose men do turn inhumane and ungrateful,
For there is he (Says Solomon) that withholds what is meet, but it tends to poverty, Curae 11. 24. But suppose men do turn inhumane and ungrateful,
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yet still he that gives to the poor shall not lack, Prov. 28. 27. For God in your extremities will either afford you an NONLATINALPHABET, a place to slip out of,
yet still he that gives to the poor shall not lack, Curae 28. 27. For God in your extremities will either afford you an, a place to slip out of,
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or else give you strength to suffer; which in effect, is all one. No great matter whether the three Children be in the Furnace or out of it,
or Else give you strength to suffer; which in Effect, is all one. No great matter whither the three Children be in the Furnace or out of it,
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so the flame does not so much as singe them:
so the flame does not so much as sing them:
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and then you will, without all question, receive an ample reward in the world to come:
and then you will, without all question, receive an ample reward in the world to come:
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For if Heaven do stand open to such as have their sins forgiven, then you,
For if Heaven do stand open to such as have their Sins forgiven, then you,
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for your Charity shall be sure to enter in, for Charity shall cover the multitude of sins.
for your Charity shall be sure to enter in, for Charity shall cover the multitude of Sins.
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If your luxury did make your Saviour faste, the feeding of his afflicted members, that will feed him again:
If your luxury did make your Saviour fast, the feeding of his afflicted members, that will feed him again:
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and if your wantonness in apparel stript him, in covering their nakedness, you shall cloath him again:
and if your wantonness in apparel stripped him, in covering their nakedness, you shall cloth him again:
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in short, if your sins crucified him, in relieving them you revive him, and make him alive again upon the earth.
in short, if your Sins Crucified him, in relieving them you revive him, and make him alive again upon the earth.
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This Sacrifice will expiate all, Give to the poor what thou hast, and all shall be clean unto you, says our Saviour, Luke 11. 41. Again, do you think such as do all the whole will of God shall inherit eternal life? then your Charity must of necessity let you in:
This Sacrifice will expiate all, Give to the poor what thou hast, and all shall be clean unto you, Says our Saviour, Lycia 11. 41. Again, do you think such as do all the Whole will of God shall inherit Eternal life? then your Charity must of necessity let you in:
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for Charity is the fulfilling both of the Law and the Prophets, and Gospel too:
for Charity is the fulfilling both of the Law and the prophets, and Gospel too:
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What do you talk of Sermons, and of hanging Religion at the Ear? when we are bound to break the Sabbath to save but an Ox or Ass? what Ordinance may not we then trample under foot to relieve a Man? or do you think lying down and believing will serve the turn? When the Harlot Rahab, for her Charity unto the Spies, you find recorded Hebr. 11. among Abel, Enoch, Noah, and Abraham the father of the faithful? When Cornelius his alms came up to Heaven,
What do you talk of Sermons, and of hanging Religion At the Ear? when we Are bound to break the Sabbath to save but an Ox or Ass? what Ordinance may not we then trample under foot to relieve a Man? or do you think lying down and believing will serve the turn? When the Harlot Rahab, for her Charity unto the Spies, you find recorded Hebrew 11. among Abel, Enoch, Noah, and Abraham the father of the faithful? When Cornelius his alms Come up to Heaven,
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and lay continually before God as a memorial, before ever he heard of a Saviour? No, my Brethren, Christ will not ask you at the last day, whom you have followed, what Church you frequented,
and lay continually before God as a memorial, before ever he herd of a Saviour? No, my Brothers, christ will not ask you At the last day, whom you have followed, what Church you frequented,
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but whom you have fed, whom you have clothed, whom you have relieved:
but whom you have fed, whom you have clothed, whom you have relieved:
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this will be your Question, upon which you will be examined at the last Day of Judgment,
this will be your Question, upon which you will be examined At the last Day of Judgement,
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as you may read in St. Matthew: not how often you have heard your Minister, but how often you have fed him.
as you may read in Saint Matthew: not how often you have herd your Minister, but how often you have fed him.
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737
Do you think a Prophet will go to Heaven? Why he that relieves a Prophet, becomes thus a Prophet himself,
Do you think a Prophet will go to Heaven? Why he that relieves a Prophet, becomes thus a Prophet himself,
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and shall receive a Prophets reward, Mat. 10. 41. Or an Apostle? why St. Paul calls Epaphroditus here an Apostle,
and shall receive a prophets reward, Mathew 10. 41. Or an Apostle? why Saint Paul calls Epaphroditus Here an Apostle,
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because he had administred to his wants;
Because he had administered to his Wants;
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nay, only because he did collect the contribution for the poor, Phil. 2. 25. Or don't you doubt but Martyrs wear their Crowns? then be ye secure of yours: Charitie cannot fail:
nay, only Because he did collect the contribution for the poor, Philip 2. 25. Or don't you doubt but Martyrs wear their Crowns? then be you secure of yours: Charity cannot fail:
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For by relieving the Apostle, the Philippians became his fellow-sufferers, Martyrs too, though at a cheaper rate.
For by relieving the Apostle, the Philippians became his Fellow-sufferers, Martyrs too, though At a cheaper rate.
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You do but lay up, secure, and traffick with that you bestow on your Brethrens wants.
You do but lay up, secure, and traffic with that you bestow on your Brothers' Wants.
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A Thief may break into your house, or a Robber spoil you of your money;
A Thief may break into your house, or a Robber spoil you of your money;
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but what you give away is safe, and your own for ever, as being lockt up in the Treasury of Heaven, where no wicked person ever shall appear.
but what you give away is safe, and your own for ever, as being locked up in the Treasury of Heaven, where no wicked person ever shall appear.
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And now having done with my Text, sure I need not make any Application, or tell you how by St. Paul I meant your Minister all this while;
And now having done with my Text, sure I need not make any Application, or tell you how by Saint Paul I meant your Minister all this while;
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and you your selves by these liberal Philippians. I know to whom I preach, and besides spoke it plainly, that so necessary a subject might sink into the meanest capacitie:
and you your selves by these liberal Philippians. I know to whom I preach, and beside spoke it plainly, that so necessary a Subject might sink into the Meanest capacity:
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And because it hath pleased God to make me the happy Instrument first to strike this Rock at which your Charitie gush't out in streams, I am obliged to tell you, what I have heard him say that is concerned in it:
And Because it hath pleased God to make me the happy Instrument First to strike this Rock At which your Charity gushed out in streams, I am obliged to tell you, what I have herd him say that is concerned in it:
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How that now he glories more then ever in his sufferings and afflictions, because they have yielded you so fair an opportunity to express your faith: How that now he Glories more then ever in his sufferings and afflictions, Because they have yielded you so fair an opportunity to express your faith:
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how he rejoyces not so much in your Gift, as in your Christianity; and more in your love to God, then in your affection to himself:
how he rejoices not so much in your Gift, as in your Christianity; and more in your love to God, then in your affection to himself:
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For now (says he) I see I have not spent my self in vain:
For now (Says he) I see I have not spent my self in vain:
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I dare trust them now amidst a perverse and crooked Generation:
I Dare trust them now amid a perverse and crooked Generation:
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and if in this dispersion I shall hear they stand fast and steddy in the Doctrine of Christ, I shall live;
and if in this dispersion I shall hear they stand fast and steady in the Doctrine of christ, I shall live;
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for what else befalls me is impertinent, and drops quite besides me:
for what Else befalls me is impertinent, and drops quite beside me:
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But for this (says he) I will pray night and day, make Supplications without ceasing to him who is the author and finisher of every good work, that he will strengthen them against all Temptations, that they may run on till they have won the prize, fight on till they have gotten the day,
But for this (Says he) I will pray night and day, make Supplications without ceasing to him who is the author and finisher of every good work, that he will strengthen them against all Temptations, that they may run on till they have wone the prize, fight on till they have got the day,
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and then receive the reward of those who shall endure unto the end: Thus much are his own words.and then receive the reward of those who shall endure unto the end: Thus much Are his own words.
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But it is fit that I should conclude with something of mine own. Seeing then this golden Candlestick is to be removed from you;
But it is fit that I should conclude with something of mine own. Seeing then this golden Candlestick is to be removed from you;
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seeing that Light which hath made such a blaze about this City, is now to return again into its corner;
seeing that Light which hath made such a blaze about this city, is now to return again into its corner;
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methinks I could acquaint you whom you loose, that you may be more satisfied, if possible,
methinks I could acquaint you whom you lose, that you may be more satisfied, if possible,
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how well you have placed your Charitie; but I spare him:
how well you have placed your Charity; but I spare him:
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for I could ask, when he desired a Gift, who received this, not without some violence? I could ask you, whose houses hath he crept into,
for I could ask, when he desired a Gift, who received this, not without Some violence? I could ask you, whose houses hath he crept into,
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like those that come with a tale coloured over with Scripture mis-applyed, and grow, at last, to be Masters of your Family? I could say that if I would have a School Question unridled, I would name him,
like those that come with a tale coloured over with Scripture misapplied, and grow, At last, to be Masters of your Family? I could say that if I would have a School Question unbridled, I would name him,
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or a Text soberly interpreted, I would choose him:
or a Text soberly interpreted, I would choose him:
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and if I desired to see a sin rivited, as it were with thunder, into Hell, you your selves would then direct me unto him:
and if I desired to see a since rivited, as it were with thunder, into Hell, you your selves would then Direct me unto him:
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I could speak more, and thus, and thus, and thus, and so begin another Sermon. And if St. Paul did boast himself, sure I might commend another:
I could speak more, and thus, and thus, and thus, and so begin Another Sermon. And if Saint Paul did boast himself, sure I might commend Another:
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or if he lay here before you in a Coffin, then you would never think I had said enough:
or if he lay Here before you in a Coffin, then you would never think I had said enough:
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at parting give me leave to praise you at least, to commend the Congregation, if I may not the Preacher:
At parting give me leave to praise you At least, to commend the Congregation, if I may not the Preacher:
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Then I tell you I have seen such persons, when they were in Town, frequent this place,
Then I tell you I have seen such Persons, when they were in Town, frequent this place,
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768
as were able to create a Temple wheresoever they went; men, each of whom, single and alone made up a full Congregation, nay, a Synod:
as were able to create a Temple wheresoever they went; men, each of whom, single and alone made up a full Congregation, nay, a Synod:
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So as some have not unfitly named this Church the Scholars Church. But I shall wave this,
So as Some have not unfitly nam this Church the Scholars Church. But I shall wave this,
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and pass to what shall more profit you:
and pass to what shall more profit you:
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Which is to desire you in the bowels of Jesus Christ, to consider and lay it to heart, that the last Judgment which God spent on the obstinate Jews was the destruction of the Temple,
Which is to desire you in the bowels of jesus christ, to Consider and lay it to heart, that the last Judgement which God spent on the obstinate jews was the destruction of the Temple,
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and the turning out of his Priests.
and the turning out of his Priests.
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I say, be think your selves what it should be, which makes Gods vengeance so implacable against you, that he threatens you not with cleanness of teeth,
I say, be think your selves what it should be, which makes God's vengeance so implacable against you, that he threatens you not with cleanness of teeth,
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but the famine of the Word:
but the famine of the Word:
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examine your Consciences, and if you find your crying sins have put these Ministers to silence, you ought in conscience to maintain them;
examine your Consciences, and if you find your crying Sins have put these Ministers to silence, you ought in conscience to maintain them;
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to give them, as the Philippians here did, once and again;
to give them, as the Philippians Here did, once and again;
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to seek them out, and relieve them, as Onesimus did St. Paul: Owe no man any thing, says the Apostle, but to love one another:
to seek them out, and relieve them, as Onesimus did Saint Paul: Owe no man any thing, Says the Apostle, but to love one Another:
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778
A most excellent speech, and means thus; A most excellent speech, and means thus;
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779
as if he said, you may pay your Bills at a Shop, and be out of the Trades-mans debt, you may lay down your money, and take up your Bonds;
as if he said, you may pay your Bills At a Shop, and be out of the Tradesman's debt, you may lay down your money, and take up your Bonds;
c-acp cs pns31 vvd, pn22 vmb vvi po22 n2 p-acp dt n1, cc vbb av pp-f dt ng1 n1, pn22 vmb vvi a-acp po22 n1, cc vvb a-acp po22 n2;
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you may really satisfie all other engagements, but this debt of Charity, never: This you must alwayes be paying, yet never think it satisfied.
you may really satisfy all other engagements, but this debt of Charity, never: This you must always be paying, yet never think it satisfied.
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Break then off your sins by Prayer and Alms-deeds;
Break then off your Sins by Prayer and Almsdeeds;
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Why should you fear? why should you suspect? Behold, you have not injured me at all.
Why should you Fear? why should you suspect? Behold, you have not injured me At all.
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for who knows whether God will yet have mercy upon you, and set these Candlesticks again in their right places again:
for who knows whither God will yet have mercy upon you, and Set these Candlesticks again in their right places again:
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But you especially are bound to do thus, who resolve to partake of this blessed Communion:
But you especially Are bound to do thus, who resolve to partake of this blessed Communion:
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For here we celebrate the death of Christ, who left Heaven, to suffer for us,
For Here we celebrate the death of christ, who left Heaven, to suffer for us,
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and shall not we part with one crum of earth to enjoy him? For in feeding the poor we feed him;
and shall not we part with one crumb of earth to enjoy him? For in feeding the poor we feed him;
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in receiving a Disciple, we take Christ home to our houses, set Christ down at our Tables,
in receiving a Disciple, we take christ home to our houses, Set christ down At our Tables,
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and make him Incarnate again, make every day a Christmass-day, and every meal a Sacrament:
and make him Incarnate again, make every day a Christmass-day, and every meal a Sacrament:
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and at last he will receive us into his eternal Mansions, where we shall never want more, where we shall spend all our Charity no longer in relieving one another,
and At last he will receive us into his Eternal Mansions, where we shall never want more, where we shall spend all our Charity no longer in relieving one Another,
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but in enjoying one anothers bliss and happiness, alwayes singing Praises unto the Lamb that sits upon the Throne.
but in enjoying one another's bliss and happiness, always singing Praises unto the Lamb that sits upon the Throne.
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790
A SERMON Preached by the AUTHOR Upon his being restored to the Exercise of his MINISTRY.
A SERMON Preached by the AUTHOR Upon his being restored to the Exercise of his MINISTRY.
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791
GAL. IV. 12. Brethren, I beseech you, be as I am; for I am as ye are:
GAL. IV. 12. Brothers, I beseech you, be as I am; for I am as you Are:
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792
ye have not injured me at all.
you have not injured me At all.
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793
AFTER so long a pause, after such an interruption as the unhappiness of the times have made (for I will not put it upon any other score) I am returned to the execution of my Ministerial Function, by the Providence of God, by the favour of some of the highest,
AFTER so long a pause, After such an interruption as the unhappiness of the times have made (for I will not put it upon any other score) I am returned to the execution of my Ministerial Function, by the Providence of God, by the favour of Some of the highest,
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and, as I hope, beloved Brethren, by your loving consent, and (for I will presume it so,
and, as I hope, Beloved Brothers, by your loving consent, and (for I will presume it so,
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because I wish it so) your unanimous approbation.
Because I wish it so) your unanimous approbation.
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796
Otherwise (give me leave, I beseech you, to enlarge my self and open my heart to you) far better were it for me to return to my dust and to my former condition, there to sit down and pray for my enemies, to possess my soul in patience and silence, to struggle with all those temptations which Poverty, Scorn,
Otherwise (give me leave, I beseech you, to enlarge my self and open my heart to you) Far better were it for me to return to my dust and to my former condition, there to fit down and pray for my enemies, to possess my soul in patience and silence, to struggle with all those temptations which Poverty, Scorn,
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and contempt commonly bring along with them, then to embroyle my self in an odious and loathsome contention with those whom I am bound to count my brethren,
and contempt commonly bring along with them, then to embroil my self in an odious and loathsome contention with those whom I am bound to count my brothers,
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798
though they think themselves bound to be my enemies; whom if I do not love, I shall hate my own soul;
though they think themselves bound to be my enemies; whom if I do not love, I shall hate my own soul;
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and whose salvation if I do not seriously tender; I shall forfeit my own.
and whose salvation if I do not seriously tender; I shall forfeit my own.
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Brethren, my hearts desire and prayer to God is, that all misconceit, prejudice, jealousie, suspition, which are the winds that blow the coals of contention, may be bound up for ever;Brothers, my hearts desire and prayer to God is, that all misconceit, prejudice, jealousy, suspicion, which Are the winds that blow the coals of contention, may be bound up for ever;
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that they may be buried in the sea, and in everlasting oblivion;
that they may be buried in the sea, and in everlasting oblivion;
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802
that they may be drowned in the Ocean of Gods mercies, never to rise up again in any breast, there to create and set up that world of iniquity, that bitterness, that debate and hatred, which,
that they may be drowned in the Ocean of God's Mercies, never to rise up again in any breast, there to create and Set up that world of iniquity, that bitterness, that debate and hatred, which,
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803
as St. James speaketh, defile the whole man, and sets on fire the whole course of our nature, our youth, our age, and are themselves kindled at no other fire then that of hell. And therefore, that I may walk circumspectly,
as Saint James speaks, defile the Whole man, and sets on fire the Whole course of our nature, our youth, our age, and Are themselves kindled At no other fire then that of hell. And Therefore, that I may walk circumspectly,
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804
and not cast the least shadow of offense in the course I am to run, I so far drive it out of my thoughts to accuse any, that I would not give them leave to frame any apology or defense for my self;
and not cast the least shadow of offence in the course I am to run, I so Far drive it out of my thoughts to accuse any, that I would not give them leave to frame any apology or defence for my self;
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which peradventure may be thought expedient, and some may expect.
which Peradventure may be Thought expedient, and Some may expect.
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806
But in this I must take leave to deceive their expectation, and to follow the rules of Descretion and spiritual Prudence, which will teach us that thriving lesson, To loose something, that we may gain the more;
But in this I must take leave to deceive their expectation, and to follow the rules of Discretion and spiritual Prudence, which will teach us that thriving Lesson, To lose something, that we may gain the more;
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807
To yield, that we may overcome;
To yield, that we may overcome;
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808
Not to be over-just to our selves, that others may be won at last to do us the more right;
Not to be overjust to our selves, that Others may be wone At last to do us the more right;
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809
Not to stand upon credit and reputation when we plead for peace.
Not to stand upon credit and reputation when we plead for peace.
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810
And of this most Christian art I may say what Gorgias once spake of a Tragedy, That it was a kind of fraud by which he that did deceive was juster than he that did not deceive,
And of this most Christian art I may say what Gorgias once spoke of a Tragedy, That it was a kind of fraud by which he that did deceive was juster than he that did not deceive,
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and he that was beguild was much wiser than he that was not. and he that was beguiled was much Wiser than he that was not.
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812
Oh that by this art, by this, by any continuance, by all the endeavours of my whole life, I might thus deceive you into such charitable conceits as might make you of the same mind one towards another, as St. Paul exhorts,
O that by this art, by this, by any Continuance, by all the endeavours of my Whole life, I might thus deceive you into such charitable conceits as might make you of the same mind one towards Another, as Saint Paul exhorts,
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813
and, not to have, as St. James interprets St. Paul, the faith of our Lord Jesus Christ in respect of persons, NONLATINALPHABET, the faith, for NONLATINALPHABET, the believers, as appears by v. 2. not to look upon or consider one another as rich or poor,
and, not to have, as Saint James interprets Saint Paul, the faith of our Lord jesus christ in respect of Persons,, the faith, for, the believers, as appears by v. 2. not to look upon or Consider one Another as rich or poor,
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814
as learned or ignorant, as honorable or dishonorable, as pleasing or displeasing, but as Christians,
as learned or ignorant, as honourable or dishonourable, as pleasing or displeasing, but as Christians,
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as members of the same body, as called to the same hope of an everlasting inheritance.
as members of the same body, as called to the same hope of an everlasting inheritance.
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816
And to this end I have cull'd out these words of the blessed Apostle St. Paul, Brethren, I beseech you, &c. Which words are as the droppings of the honycomb;
And to this end I have culled out these words of the blessed Apostle Saint Paul, Brothers, I beseech you, etc. Which words Are as the droppings of the honeycomb;
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817
as that new wine and milk which were to drop and flow from the hills and mountains. And so many of the Fathers interpret that place of the Apostles, who,
as that new wine and milk which were to drop and flow from the hills and Mountains. And so many of the Father's interpret that place of the Apostles, who,
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818
as Hills, were eminent for Love and Piety.
as Hills, were eminent for Love and Piety.
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819
These words are the very breathings of Love, as those sweet spices of which the Apostle maketh a perfume and increase of Love, a composition artificially tempered together, pure and holy.
These words Are the very breathings of Love, as those sweet spices of which the Apostle makes a perfume and increase of Love, a composition artificially tempered together, pure and holy.
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820
What doth he not do, what doth he not say, to recover the Galatians from their dangerous deviations.
What does he not do, what does he not say, to recover the Galatians from their dangerous deviations.
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What doth not this master-builder attempt to perfect his work? How sincere is his heart? He is still the same man,
What does not this master-builder attempt to perfect his work? How sincere is his heart? He is still the same man,
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822
and yet how various are his expressions? Sometimes he is in a maze, and wondreth,
and yet how various Are his expressions? Sometime he is in a maze, and wondereth,
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823
as ch. 1. 6 I marvail that you are so soon removed from me unto another Gospel.
as changed. 1. 6 I marvel that you Are so soon removed from me unto Another Gospel.
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Sometime he is in trouble, and chides, as ch. 3. 1, 3. Are you so foolish? Have you begun in the Spirit,
Sometime he is in trouble, and chides, as changed. 3. 1, 3. are you so foolish? Have you begun in the Spirit,
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825
and are ye now made perfect by the Flesh? Will you fall back from the Spirit, which teacheth true and solid piety, to a carnal and outward worship of God, to the ceremonies of the Law? Throughout the whole Epistle he disputes,and Are you now made perfect by the Flesh? Will you fallen back from the Spirit, which Teaches true and solid piety, to a carnal and outward worship of God, to the ceremonies of the Law? Throughout the Whole Epistle he disputes,
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and convinceth them, That Christ and Moses, the Gospel and the Law, could not consist together;
and Convinces them, That christ and Moses, the Gospel and the Law, could not consist together;
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That to seek for justification by the Law was quite to shut out Christ, whose peculiar office it was to justifie and save them.
That to seek for justification by the Law was quite to shut out christ, whose peculiar office it was to justify and save them.
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828
At last, after wondring, chiding and disputing, he turns his vehemency another way, and is as earnest and zealous in intreating,
At last, After wondering, chiding and disputing, he turns his vehemency Another Way, and is as earnest and zealous in entreating,
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829
like a good Captain, who will attempt that fort by treaty which he cannot win by seige;
like a good Captain, who will attempt that fort by treaty which he cannot win by siege;
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830
or like a wise Physician, who will condescend to flatter a froward Patient into health.
or like a wise physician, who will condescend to flatter a froward Patient into health.
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831
From the height of Amazement, from Rebukes, which carry with them a mark of Superiority, from Arguing and Disputing, from Fighting,
From the height of Amazement, from Rebukes, which carry with them a mark of Superiority, from Arguing and Disputing, from Fighting,
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and Levelling all opposition in his way, he sinks by degrees, and falls low, even to Beseeching: Which whosoever doth, by the very doing of it he maketh himself an inferiour.
and Levelling all opposition in his Way, he sinks by Degrees, and falls low, even to Beseeching: Which whosoever does, by the very doing of it he makes himself an inferior.
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See how his doctrine drops as the rain, and his speech distills as the dew!
See how his Doctrine drops as the rain, and his speech distils as the due!
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The Spirit of Love blows upon him; see how the spices flow abroad! Brethren, I beseech you, &c. You have the occasion of these words.
The Spirit of Love blows upon him; see how the spices flow abroad! Brothers, I beseech you, etc. You have the occasion of these words.
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Will you have these sweet Spices beaten yet smaller? Then conceive our blessed Apostle speaking thus;
Will you have these sweet Spices beaten yet smaller? Then conceive our blessed Apostle speaking thus;
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my little children, of whom I travel in birth again, until Christ be formed in you, till the true figure and image of Christ be stamped on you, which is now much defaced and almost wasted out by the artifice and deceitfulness of false Apostles;my little children, of whom I travel in birth again, until christ be formed in you, till the true figure and image of christ be stamped on you, which is now much defaced and almost wasted out by the artifice and deceitfulness of false Apostles;
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as partakers of the same flesh and bloud, and as partakers of the same heavenly calling;
as partakers of the same Flesh and blood, and as partakers of the same heavenly calling;
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if you felt my pain and sorrows, you would not thus look upon me as an enemy, but lend as open an ear to the truth as now you do unto fables;
if you felt my pain and sorrows, you would not thus look upon me as an enemy, but lend as open an ear to the truth as now you do unto fables;
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You would recollect your selves at my wandring, and think sure there was something of moment that amazed me;
You would recollect your selves At my wandering, and think sure there was something of moment that amazed me;
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You would kiss my lips for my rebukes; You would weigh the force of my reasons, and submit.
You would kiss my lips for my rebukes; You would weigh the force of my Reasons, and submit.
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You are not streightned in me, but you are streightned in your own bowels. For if I wondred, it was to make you consider:You Are not straighteneth in me, but you Are straighteneth in your own bowels. For if I wondered, it was to make you Consider:
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If I imputed folly to you, it was to make you wise: If I pressed you with reason, it was to make way for the truth:
If I imputed folly to you, it was to make you wise: If I pressed you with reason, it was to make Way for the truth:
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842
If I said you were bewitched, it was to uncharm and dis-deceive you. Habet & virga charitatem: Even my Rod was shook over you by a loving hand;
If I said you were bewitched, it was to uncharm and disdeceive you. Habet & virga charitatem: Even my Rod was shook over you by a loving hand;
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and the roughest wind, the harshest expression, came from the same treasury of a well affected heart, out of which the gentlest gate of perswasion useth to be breathed forth:
and the Roughest wind, the harshest expression, Come from the same treasury of a well affected heart, out of which the gentlest gate of persuasion uses to be breathed forth:
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and that Love which was as loud as thunder, can speak yet in a lower voice.
and that Love which was as loud as thunder, can speak yet in a lower voice.
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For though you are in a dangerous error, which undermines the very foundation of the Gospel,
For though you Are in a dangerous error, which undermines the very Foundation of the Gospel,
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yet I can call and do count you Brethren; A name able to slumber any storm, to becalm any tempests, to make the roughest Esau as smooth as Jacob. And if there be not Rhetorick enough in that name of Brother to move you,
yet I can call and do count you Brothers; A name able to slumber any storm, to becalm any tempests, to make the Roughest Esau as smooth as Jacob. And if there be not Rhetoric enough in that name of Brother to move you,
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then see, I bow lower yet, and beseech you. And though a request may be of that nature that no humility, no submission, no oratory can commend and prefer it, yet mine is not so;
then see, I bow lower yet, and beseech you. And though a request may be of that nature that no humility, no submission, no oratory can commend and prefer it, yet mine is not so;
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My request is most equitable, grounded upon a principle of nature. I request but love for love; Be ye as I am;
My request is most equitable, grounded upon a principle of nature. I request but love for love; Be you as I am;
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for I am as ye are: for I am as you Are:
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Which in all equity you are bound to believe as true, till some act of enmity prove it to be false.
Which in all equity you Are bound to believe as true, till Some act of enmity prove it to be false.
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Lastly, do not make your displeasure an argument of mine, and finding nothing in me, lay hold on something in your selves, to prove me an enemy.
Lastly, do not make your displeasure an argument of mine, and finding nothing in me, lay hold on something in your selves, to prove me an enemy.
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Do not shape me out in your thoughts what no injury can make me. Do not draw a Lyon when the copy is a Lamb.
Do not shape me out in your thoughts what no injury can make me. Do not draw a lion when the copy is a Lamb.
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853
Why should you be conscious of doing that wrong which I never suffered? If you struck me, I felt it not:
Why should you be conscious of doing that wrong which I never suffered? If you struck me, I felt it not:
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if you wronged me, I was not moved, because I was not sensible. Whatsoever you have done, or whatsoever you can do, I can shadow it with Love:
if you wronged me, I was not moved, Because I was not sensible. Whatsoever you have done, or whatsoever you can do, I can shadow it with Love:
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And be the character never so visible, the impression never so deep, I can blot it out by Forgiveness.
And be the character never so visible, the impression never so deep, I can blot it out by Forgiveness.
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What motives, what insinuations, what reasons, what wise prae-occupations and preventions, what art, what humility, what love is here? I may be bold to say, The tongue of Men and Angels cannot be more expressive, more pathetical:
What motives, what insinuations, what Reasons, what wise prae-occupations and preventions, what art, what humility, what love is Here? I may be bold to say, The tongue of Men and Angels cannot be more expressive, more pathetical:
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No eloquence can outspeak this Love; Brethren, I beseech you, &c. This I conceive to be the sum of these words.
No eloquence can outspeak this Love; Brothers, I beseech you, etc. This I conceive to be the sum of these words.
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Now they consist of these four parts:
Now they consist of these four parts:
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Here is 1. a loving Compellation, Brethren; 2. a submissive Address by way of comprecation, I beseech you; 3. a Request most reasonable, Be you as I am;
Here is 1. a loving Compellation, Brothers; 2. a submissive Address by Way of comprecation, I beseech you; 3. a Request most reasonable, Be you as I am;
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for I am as ye are; for I am as you Are;
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4. a wise and prudent Prae-occupation or Prevention, which removes all obstructions, and forestalls those jealousies, those surmises and groundless suspitions which are the bane of Charity,
4. a wise and prudent Preoccupation or Prevention, which removes all obstructions, and forestalls those jealousies, those surmises and groundless suspicions which Are the bane of Charity,
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and the greatest enemies to peace, Ye have not injured me at all; Of these the Request is the main.
and the greatest enemies to peace, You have not injured me At all; Of these the Request is the main.
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We shall at this time speak only of the first part, that adducing, perswading, powerful name of Brethren.
We shall At this time speak only of the First part, that adducing, persuading, powerful name of Brothers.
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This word in Scripture is of a large and capacious signification and extent. Sometimes it is confined to a Bloud, to those who come from the same loyns.
This word in Scripture is of a large and capacious signification and extent. Sometime it is confined to a Blood, to those who come from the same loins.
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We be twelve brethren, sons of our Father. Somtimes it taketh-in a whole Kindred. We be twelve brothers, Sons of our Father. Sometimes it taketh-in a Whole Kindred.
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So Abram, who was Lots uncle, calleth him Brother. And Christ is said to have Brethren, though Mary had no other son.
So Abram, who was Lots uncle, calls him Brother. And christ is said to have Brothers, though Mary had no other son.
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Sometimes it is enlarged to comprehend a whole Nation.
Sometime it is enlarged to comprehend a Whole nation.
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Thus Paul calleth the Jews his Brethren according to the flesh: and Moses thus bespeaks the two Hebrews that were at strife, Sirs, you are Brethren;
Thus Paul calls the jews his Brothers according to the Flesh: and Moses thus bespeaks the two Hebrews that were At strife, Sirs, you Are Brothers;
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why do ye wrong one to another? Sometimes it is of as large a compass as the whole World, why do you wrong one to Another? Sometime it is of as large a compass as the Whole World,
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and he that is a Man, by right of his humanity, is Brother to all the men that are.
and he that is a Man, by right of his humanity, is Brother to all the men that Are.
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So Lot lovingly intreateth those wicked Sodomites, I pray you, Brethren, do not so wickedly, respecting only the common Brotherhood of Nature.
So Lot lovingly intreateth those wicked Sodomites, I pray you, Brothers, do not so wickedly, respecting only the Common Brotherhood of Nature.
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And again, it is contracted into that narrow circuit of a little flock, the Church, those who are gathered together in one, the Children of God, that were scattered abroad.
And again, it is contracted into that narrow circuit of a little flock, the Church, those who Are gathered together in one, the Children of God, that were scattered abroad.
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We will not look upon the word Brethren in all these representations, but confine our selves to the two last, which are most apposite to our present purpose, We will not look upon the word Brothers in all these representations, but confine our selves to the two last, which Are most apposite to our present purpose,
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and in all probability most sutable to the mind and meaning of our Apostle.
and in all probability most suitable to the mind and meaning of our Apostle.
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And we will consider the Galatians and all Christians as Brethren by Nature, and as Brethren by Grace;
And we will Consider the Galatians and all Christians as Brothers by Nature, and as Brothers by Grace;
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In the first place, Nature her self hath made all men Brethren. Have we not all one Father? hath not one God created us? There is great difference indeed in other respects. Some are high, others low; some fair, others foul; some learned, others unlearned; some rich, others poor.
In the First place, Nature her self hath made all men Brothers. Have we not all one Father? hath not one God created us? There is great difference indeed in other respects. some Are high, Others low; Some fair, Others foul; Some learned, Others unlearned; Some rich, Others poor.
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But in respect of Original and Extraction there is no difference at all:
But in respect of Original and Extraction there is no difference At all:
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we are all branches of the same Root, all hewn out of one rock, all digged out of one pit.
we Are all branches of the same Root, all hewn out of one rock, all dug out of one pit.
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We are all homines ab humo. And as we all have our rise from the ground,
We Are all homines ab humo. And as we all have our rise from the ground,
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so to the ground again we must all fall. Out of it we were all taken, and unto it we must all return.
so to the ground again we must all fallen. Out of it we were all taken, and unto it we must all return.
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The highest as well as the meanest may claim kindred with the Worm and Corruption. This point I have often touched:
The highest as well as the Meanest may claim kindred with the Worm and Corruption. This point I have often touched:
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This doctrine is most evident both by Scripture and Experience, That all nations of men are made of one bloud;
This Doctrine is most evident both by Scripture and Experience, That all Nations of men Are made of one blood;
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and that by nature we are all Brethren. We need rather to have it pressed then proved,
and that by nature we Are all Brothers. We need rather to have it pressed then proved,
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and to be taught to practice what we cannot but know.
and to be taught to practice what we cannot but know.
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And therefore to make some use of that which we have learnt concerning our Brotherhood by Nature;
And Therefore to make Some use of that which we have learned Concerning our Brotherhood by Nature;
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this may serve in the first place to condemn all those who look upon Men under other consideration then as Men,
this may serve in the First place to condemn all those who look upon Men under other consideration then as Men,
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or view them in any other shape then that of Brethren. And the very name of Man and of Brother should be an amulet for all Mankind against the venome of Iniquity and Injustice.
or view them in any other shape then that of Brothers. And the very name of Man and of Brother should be an amulet for all Mankind against the venom of Iniquity and Injustice.
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For all the title any one hath to these subluminary things, he hath it not jure adoptionis, by any right of Adoption or Filiation:
For all the title any one hath to these subluminary things, he hath it not jure adoptionis, by any right of Adoption or Filiation:
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Riches and the things of this world are not to be found in that Charter; but an incorruptible Crown and eternal Life.
Riches and the things of this world Are not to be found in that Charter; but an incorruptible Crown and Eternal Life.
n2 cc dt n2 pp-f d n1 vbr xx pc-acp vbi vvn p-acp d n1; cc-acp dt j n1 cc j n1.
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These later indeed are demised unto us by our new birth:
These later indeed Are demised unto us by our new birth:
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but the things of this world we hold by another tenure, jure Creationis, by the right of Creation,
but the things of this world we hold by Another tenure, jure Creationis, by the right of Creation,
cc-acp dt n2 pp-f d n1 pns12 vvb p-acp j-jn n1, fw-la fw-la, p-acp dt n-jn pp-f n1,
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as we are Men, from him who hath made the earth, and given it in possession to the children of men.
as we Are Men, from him who hath made the earth, and given it in possession to the children of men.
c-acp pns12 vbr n2, p-acp pno31 r-crq vhz vvn dt n1, cc vvn pn31 p-acp n1 p-acp dt n2 pp-f n2.
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Therefore, in the second place, by this light of Nature we may condemn our selves when any bitterness towards our brother riseth in our hearts,
Therefore, in the second place, by this Light of Nature we may condemn our selves when any bitterness towards our brother Riseth in our hearts,
av, p-acp dt ord n1, p-acp d n1 pp-f n1 pns12 vmb vvi po12 n2 c-crq d n1 p-acp po12 n1 vvz p-acp po12 n2,
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and allay, or rather root it out, with this consideration, That it is inhumane and most unnatural;
and allay, or rather root it out, with this consideration, That it is inhumane and most unnatural;
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That we cannot nourish it in our breasts, and not fall from our creation, and leave off to be Men.
That we cannot nourish it in our breasts, and not fallen from our creation, and leave off to be Men.
cst pns12 vmbx vvi pn31 p-acp po12 n2, cc xx vvi p-acp po12 n1, cc vvb a-acp pc-acp vbi n2.
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there being almost as many several opinions in the world as men; and most of them erroneous.
there being almost as many several opinions in the world as men; and most of them erroneous.
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How art thou fallen from heaven, O Lucifer, saith the Prophet, and cut down to the ground? How art thou fallen from being a minister of light to be a Prince of darkness? from being so filled with the Grace of the Divinity, to be a foul receptacle of malice? from waiting on God in all his Majesty, to be thrust down into the foulest pit, there to be his executioner? And how art thou faln, O Man, whosoever thou be that hatest thy brother, from heaven (for in earth there is no other heaven then what Love makes) to hell it self, to be a place for those foul spirits, Malice and Envy, to reign and riot in? How art thou fall'n from thy conversing with Angels, to wallow in bloud? from the glory of thy creation, to burning fire, and to blackness and darkness and tempest? from being a Man, to be worse then the beasts that perish? Oh what a shame is it to our royal and high discent! How art thou fallen from heaven, Oh Lucifer, Says the Prophet, and Cut down to the ground? How art thou fallen from being a minister of Light to be a Prince of darkness? from being so filled with the Grace of the Divinity, to be a foul receptacle of malice? from waiting on God in all his Majesty, to be thrust down into the Foulest pit, there to be his executioner? And how art thou fallen, Oh Man, whosoever thou be that Hatest thy brother, from heaven (for in earth there is no other heaven then what Love makes) to hell it self, to be a place for those foul spirits, Malice and Envy, to Reign and riot in? How art thou fallen from thy conversing with Angels, to wallow in blood? from the glory of thy creation, to burning fire, and to blackness and darkness and tempest? from being a Man, to be Worse then the beasts that perish? O what a shame is it to our royal and high dissent!
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Oh what a shame is it that Man, who was formed and fashioned by the hand of Love, by the God of Love, by Love it self (for it is Divine Love that laid the foundation of the World, that breathed a soul into Man,
O what a shame is it that Man, who was formed and fashioned by the hand of Love, by the God of Love, by Love it self (for it is Divine Love that laid the Foundation of the World, that breathed a soul into Man,
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and stamped that image of God upon him) that Man, I say; so elemented, so composed, so compassed about with Love, should delight in war, in variance, and contentions!
and stamped that image of God upon him) that Man, I say; so elemented, so composed, so compassed about with Love, should delight in war, in variance, and contentions!
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that this creature of Love should be as a hot fiery furnace, sending forth nothing but sulphur and stench,
that this creature of Love should be as a hight fiery furnace, sending forth nothing but sulphur and stench,
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but malice and the gall of bitterness!
but malice and the Gall of bitterness!
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that he who is candidatus Angelorum, made to be a competitor with the Angels, and in time to be equal to them, made to be conformed with Christ,
that he who is candidatus Angels, made to be a competitor with the Angels, and in time to be equal to them, made to be conformed with christ,
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and to be transformed into his image, as the Apostle speaks, should make himself a companion with Devils!
and to be transformed into his image, as the Apostle speaks, should make himself a Companion with Devils!
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and for a malicious man, though he be not possessed, yet may be sure he carries a Devil about with him whithersoever he goes, that this NONLATINALPHABET, this honorable creature, as Synesius calls Man, should turn Savage, should be a Beast,
and for a malicious man, though he be not possessed, yet may be sure he carries a devil about with him whithersoever he Goes, that this, this honourable creature, as Synesius calls Man, should turn Savage, should be a Beast,
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nay a Devil, to accuse, deceive, and destroy! We use indeed to stand much upon our honor and repute:
nay a devil, to accuse, deceive, and destroy! We use indeed to stand much upon our honour and repute:
uh-x dt n1, pc-acp vvi, vvb, cc vvb! pns12 vvb av pc-acp vvi av-d p-acp po12 n1 cc n1:
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But none can dishonour us more then our selves do, even then when we are in our altitudes;
But none can dishonour us more then our selves do, even then when we Are in our altitudes;
cc-acp pix vmb vvi pno12 dc cs po12 n2 vdb, av av c-crq pns12 vbr p-acp po12 n2;
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909
when we glory in our shame; when one man hath trodden down another as the clay in the streets;
when we glory in our shame; when one man hath trodden down Another as the clay in the streets;
c-crq pns12 vvb p-acp po12 n1; c-crq crd n1 vhz vvn a-acp j-jn c-acp dt n1 p-acp dt n2;
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when we think our selves great men by making our brethren little; when we contemn and despise, hate and persecute them;
when we think our selves great men by making our brothers little; when we contemn and despise, hate and persecute them;
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then in this height, in this glory, in this triumph, we are the most despicable creatures on the earth in his sight who being the God of Love,
then in this height, in this glory, in this triumph, we Are the most despicable creatures on the earth in his sighed who being the God of Love,
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and having made us Men, and linkt us together as Brethren, cannot but look upon us as the basest and vilest creatures in the world,
and having made us Men, and linked us together as Brothers, cannot but look upon us as the Basest and Vilest creatures in the world,
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when being grown savage we hate one another.
when being grown savage we hate one Another.
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And further we carry not this consideration, but pass now to view the Galatians as Brethren in that other capacity,
And further we carry not this consideration, but pass now to view the Galatians as Brothers in that other capacity,
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as they were Christians, professing the same Faith: Which our Apostle in this place might more particularly and especially mean.
as they were Christians, professing the same Faith: Which our Apostle in this place might more particularly and especially mean.
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For as they were Brethren by Nature, so were they also by Grace and their coelestial Calling, having one spirit, one hope, one faith, one baptisme; one calling;
For as they were Brothers by Nature, so were they also by Grace and their celestial Calling, having one Spirit, one hope, one faith, one Baptism; one calling;
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being all brought out of the same womb of common Ignorance, heirs of the same common salvation, partakers of a like precious faith, sealed with the same Sacraments, fed with the same Manna, ransomed with the same price, comforted with the same glorious promises.
being all brought out of the same womb of Common Ignorance, Heirs of the same Common salvation, partakers of a like precious faith, sealed with the same Sacraments, fed with the same Manna, ransomed with the same price, comforted with the same glorious promises.
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Et major fraternitas Christi quà m sanguinis, saith the Father;Et Major fraternitas Christ quà m Blood, Says the Father;
fw-la n1 fw-la fw-la fw-la fw-la, vvz dt n1;
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The Brotherhood we have by Christ is a greater and nearer tie then that we have by bloud or nature.
The Brotherhood we have by christ is a greater and nearer tie then that we have by blood or nature.
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Hereupon Justine Martyr and Optatus have been so far charitable as to call Judaizing Christians and Donatists by the name of Brethren. And we may observe that our Apostle, who in all other his Epistles calleth them he writes to Saints; To the Saints at Corinth; To the Saints at Ephesus; To the Saints at Coloss;
Hereupon Justin Martyr and Optatus have been so Far charitable as to call Judaizing Christians and Donatists by the name of Brothers. And we may observe that our Apostle, who in all other his Epistles calls them he writes to Saints; To the Saints At Corinth; To the Saints At Ephesus; To the Saints At Coloss;
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To the Saints at Philippi, Grace be with you, &c. yet in this whole Epistle he never calls the Galatians Saints; because from being Christs Disciples they had well-neer degenerated to be Moses 's Scholars,To the Saints At Philippi, Grace be with you, etc. yet in this Whole Epistle he never calls the Galatians Saints; Because from being Christ Disciples they had well-near degenerated to be Moses is Scholars,
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and had joyned the Law with the Gospel.
and had joined the Law with the Gospel.
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Yet nevertheless, though he will not honour them with the name of Saints, yet he is very willing to call them Brethren, as professing the same Christ,
Yet nevertheless, though he will not honour them with the name of Saints, yet he is very willing to call them Brothers, as professing the same christ,
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though with an unsavory mixture and dangerous addition.
though with an unsavoury mixture and dangerous addition.
cs p-acp dt j n1 cc j n1.
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This may soon be gathered by any who will but take so much pains as to read this short Epistle.
This may soon be gathered by any who will but take so much pains as to read this short Epistle.
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And upon so plain an Observation, as upon a foundation, we shall build this Doctrine, That there is such a relation, such a Brotherhood, betwixt all those who profess the same Faith, that neither Error,
And upon so plain an Observation, as upon a Foundation, we shall built this Doctrine, That there is such a Relation, such a Brotherhood, betwixt all those who profess the same Faith, that neither Error,
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nor Sence, nor Injury can break and dissolve it. For if any, or all of these had been of force enough to do it,
nor Sense, nor Injury can break and dissolve it. For if any, or all of these had been of force enough to do it,
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then certainly our Apostle would never have been so free as to have called the Galatians Brethren.
then Certainly our Apostle would never have been so free as to have called the Galatians Brothers.
av av-j po12 n1 vmd av-x vhi vbn av j c-acp pc-acp vhi vvn dt njp2 n2.
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And first to Error, though it have a foul aspect, and bear a distastful and loathed name,
And First to Error, though it have a foul aspect, and bear a distasteful and loathed name,
cc ord p-acp n1, cs pn31 vhb dt j n1, cc vvi dt j cc j-vvn n1,
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yet it carrieth no such monstrosity, no such terror with it, as to fright Brethren so far asunder as not to behold one another in that relation, not to keep the unity of the Spirit in the bond of peace.
yet it Carrieth no such monstrosity, no such terror with it, as to fright Brothers so Far asunder as not to behold one Another in that Relation, not to keep the unity of the Spirit in the bound of peace.
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For if there were any such power about it, the name of Brethren must needs be quite wiped out from amongst the children of men;
For if there were any such power about it, the name of Brothers must needs be quite wiped out from among the children of men;
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For Man, being subject to passion, cannot improve his wisdom so far as to preserve it safe and untoucht of all errour.
For Man, being Subject to passion, cannot improve his Wisdom so Far as to preserve it safe and untouched of all error.
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So that no reason can be given, but such as Uncharitableness, or Ambition, or Pride,
So that no reason can be given, but such as Uncharitableness, or Ambition, or Pride,
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or Self-conceit use to frame, and throw as fire-balls about the world to consume and devour all Brotherhood (and these are no reasons,
or Self-conceit use to frame, and throw as fireballs about the world to consume and devour all Brotherhood (and these Are no Reasons,
cc n1 vvb pc-acp vvi, cc vvi p-acp n2 p-acp dt n1 pc-acp vvi cc vvi d n1 (cc d vbr dx n2,
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but carnal pretenses) why men may not be divided in opinion, and yet united in charity;
but carnal pretences) why men may not be divided in opinion, and yet united in charity;
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why they may not draw opposite conclusions, and yet conclude in peace;
why they may not draw opposite conclusions, and yet conclude in peace;
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why they may not have different conceptions, and yet be of the same mind one towards another;
why they may not have different conceptions, and yet be of the same mind one towards Another;
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why they may not erre, and yet be brethren. For first, Error may be the object of my Dislike, but not of my Anger.
why they may not err, and yet be brothers. For First, Error may be the Object of my Dislike, but not of my Anger.
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For as it is error, and no more, it hath no moral, culpable deformity in it;
For as it is error, and no more, it hath no moral, culpable deformity in it;
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as being no way free nor voluntary.
as being no Way free nor voluntary.
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And the Civil Law hath laid it down as a rule, Voluntas errantis nulla est; He that errs hath no will at all.
And the Civil Law hath laid it down as a Rule, Voluntas errantis nulla est; He that errs hath no will At all.
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For he doth not erre who knows he is ignorant, but he who thinks he knows what indeed he doth not know.
For he does not err who knows he is ignorant, but he who thinks he knows what indeed he does not know.
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And Error is no sooner discovered but by its very being discovered is avoided.
And Error is no sooner discovered but by its very being discovered is avoided.
cc n1 vbz av-dx av-c vvn cc-acp p-acp po31 j vbg vvn vbz vvn.
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Therefore the greatest punishment an erring person can receive, is, as Plato speaks, to be brought to School, and be taught.
Therefore the greatest punishment an erring person can receive, is, as Plato speaks, to be brought to School, and be taught.
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Now to keep our Charity alive even toward erring persons;
Now to keep our Charity alive even towards erring Persons;
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First, we must consider the great difficulty of finding out truth in all things, and of avoiding error.
First, we must Consider the great difficulty of finding out truth in all things, and of avoiding error.
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This consideration made St. Augustine so compassionate and mild even towards the worst of Hereticks, the Manichees,
This consideration made Saint Augustine so compassionate and mild even towards the worst of Heretics, the manichees,
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and to think that none could be enraged against them but those who thought it an easie matter to serene the mind against carnal pleasures,
and to think that none could be enraged against them but those who Thought it an easy matter to serene the mind against carnal pleasures,
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and who knew not how hard a thing it is for the eye of the inward man through so many mists of objections to look upon the Sun. He who considereth that himself also may be tempted will use the spirit of meekness towards an erring brother.
and who knew not how hard a thing it is for the eye of the inward man through so many mists of objections to look upon the Sun. He who Considereth that himself also may be tempted will use the Spirit of meekness towards an erring brother.
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Secondly, we should conceive it more probable that our brother doth erre rather for want of light than out of malice, Secondly, we should conceive it more probable that our brother does err rather for want of Light than out of malice,
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and wilfully, to his own damnation and others.
and wilfully, to his own damnation and Others.
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Thirdly, we ought to look upon the erring person as one who may possibly be of the number of the elect, whom God in his wisdom may permit to erre and fall, that he may raise him up again to the knowledge and profession of the truth with greater glory to himself.
Thirdly, we ought to look upon the erring person as one who may possibly be of the number of the elect, whom God in his Wisdom may permit to err and fallen, that he may raise him up again to the knowledge and profession of the truth with greater glory to himself.
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And against those who are destined to a crown of glory, against our Brethren and the members of Christ,
And against those who Are destined to a crown of glory, against our Brothers and the members of christ,
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how dare we pass a severe sentence? Lastly, let us but a while put upon our selves the persons of our adversaries, and put ours upon them;
how Dare we pass a severe sentence? Lastly, let us but a while put upon our selves the Persons of our Adversaries, and put ours upon them;
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and let us conceive it possible that our selves may erre as fouly as they.
and let us conceive it possible that our selves may err as foully as they.
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And then let us think within our selves that this deceived brother, whose errour we count so pernitious, may be sent to us from God to be an occasion of finding out some truth the face whereof we have never yet seen,
And then let us think within our selves that this deceived brother, whose error we count so pernicious, may be sent to us from God to be an occasion of finding out Some truth the face whereof we have never yet seen,
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as having been never represented to us.
as having been never represented to us.
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And then to these charitable thoughts, let us joyn also a prudent consideration of those truths wherein we both agree, which peradventure may be more and more weighty then those in which we varie;
And then to these charitable thoughts, let us join also a prudent consideration of those truths wherein we both agree, which Peradventure may be more and more weighty then those in which we vary;
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that so by the lustre and brightness of these the offense taken by the other may vanish as the mist before the Sun. In all our disputes and debates with our Brethren whom we suppose to erre, let us walk by that rule which the learned have drawn out before us for our direction, That no Text of Scripture in its exposition can retain the sense and meaning of the blessed Spirit which doth not edifie in charity.
that so by the lustre and brightness of these the offence taken by the other may vanish as the missed before the Sun. In all our disputes and debates with our Brothers whom we suppose to err, let us walk by that Rule which the learned have drawn out before us for our direction, That no Text of Scripture in its exposition can retain the sense and meaning of the blessed Spirit which does not edify in charity.
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For that Doctrine cannot be of any use in the Church, saith Bernard, which exasperates one man against another.
For that Doctrine cannot be of any use in the Church, Says Bernard, which exasperates one man against Another.
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And this Moderation, this Discretion, is that Salt which Christ requires to be in us, that wise seasoning of our words, that purging of our affections, amongst which Ambition and Envy are the most violent:
And this Moderation, this Discretion, is that Salt which christ requires to be in us, that wise seasoning of our words, that purging of our affections, among which Ambition and Envy Are the most violent:
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Have this salt in your selves; and then, as it follows, you shall have Peace one with another. Now for application of this;Have this salt in your selves; and then, as it follows, you shall have Peace one with Another. Now for application of this;
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I might here strike through the loins of those who are enemies to peace, and are so intent against them who are not of the same opinion, that in the prosecution they forget they are Brethren; who like Hannibal, cannot live without an enemy;
I might Here strike through the loins of those who Are enemies to peace, and Are so intent against them who Are not of the same opinion, that in the prosecution they forget they Are Brothers; who like Hannibal, cannot live without an enemy;
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or, like those ancient Spaniards in Trogus, are so out of love with Concord that they dispute and quarrel upon no other reason than this, because they hate it;
or, like those ancient Spanish in Trogus, Are so out of love with Concord that they dispute and quarrel upon no other reason than this, Because they hate it;
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who call every Opinion that is not theirs Heresie, and Heresie a crime, accounting nothing sin but Heresie;
who call every Opinion that is not theirs Heresy, and Heresy a crime, accounting nothing sin but Heresy;
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not so hot against a foul pollution in the heart as against an error in the understanding;
not so hight against a foul pollution in the heart as against an error in the understanding;
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not so angry with a crying sin as with a petty mistake.
not so angry with a crying since as with a Petty mistake.
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But I had rather exhort you to bear the burdens of these contentious men, as St. Paul exhorts in this Epistle;
But I had rather exhort you to bear the burdens of these contentious men, as Saint Paul exhorts in this Epistle;
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Not to assault one another with lyes in defense of the Truth; Not to nourish hatred in honour to Charity;
Not to assault one Another with lies in defence of the Truth; Not to nourish hatred in honour to Charity;
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Not to fly asunder in defense of the Corner-stone; Not to be shaken a pieces to secure the Rock.
Not to fly asunder in defence of the Cornerstone; Not to be shaken a Pieces to secure the Rock.
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If others separate themselves, do not you withdraw your affection from them. Si velint, fratres; &, si nolint, fratres:
If Others separate themselves, do not you withdraw your affection from them. Si velint, Brothers; &, si nolint, Brothers:
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If they will, let them be your Brethren; and if they will not, yet let them be your Brethren.
If they will, let them be your Brothers; and if they will not, yet let them be your Brothers.
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And in these times of hurry and noise, in these so many divisions and sects, look upon every sect with an eye of Charity,
And in these times of hurry and noise, in these so many divisions and Sects, look upon every sect with an eye of Charity,
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or as Erasmus calleth it, with an Evangelical eye: and leaving all bitterness and rancor behind you, walk on in a constant course of piety,
or as Erasmus calls it, with an Evangelical eye: and leaving all bitterness and rancour behind you, walk on in a constant course of piety,
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and a holy contention with your selves; not answering reviling with reviling, but beating down every imagination which is contrary to Love;
and a holy contention with your selves; not answering reviling with reviling, but beating down every imagination which is contrary to Love;
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doing that upon Sin in your selves which you cannot do upon Error in your Brethren;
doing that upon since in your selves which you cannot do upon Error in your Brothers;
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not shaking off Brotherhood, though the error be as great as this of the Galatians, then which there scarce could be a greater;
not shaking off Brotherhood, though the error be as great as this of the Galatians, then which there scarce could be a greater;
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that so you may be like the people of Nazianzium, who by their peaceable behaviour in times of great dissention gained a name and title,
that so you may be like the people of Nazianzium, who by their peaceable behaviour in times of great dissension gained a name and title,
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and were called the Ark of Noah, because by this part of spiritual wisdom they escaped that inundation, that deluge, which had well-neer over-flowed and swallowed up all the Christian world.
and were called the Ark of Noah, Because by this part of spiritual Wisdom they escaped that inundation, that deluge, which had well-near overflowed and swallowed up all the Christian world.
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But, in the next place, if Error cannot break and dissolve this relation of Brotherhood which is amongst Christians, being of it self venial and easie to be pardoned, especially of those who are subject to error themselves;
But, in the next place, if Error cannot break and dissolve this Relation of Brotherhood which is among Christians, being of it self venial and easy to be pardoned, especially of those who Are Subject to error themselves;
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yet Sin hath a foul aspect, and is of the most ugly and deformed appearance of any thing in the world;
yet since hath a foul aspect, and is of the most ugly and deformed appearance of any thing in the world;
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being compared by one to dung, by another to that which I will not now name;
being compared by one to dung, by Another to that which I will not now name;
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being a monstrous deviation from that infinite Justice and Purity, that eternal Law of God:
being a monstrous deviation from that infinite justice and Purity, that Eternal Law of God:
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so that if we could watch one eye with another, our carnal eye with our spiritual;
so that if we could watch one eye with Another, our carnal eye with our spiritual;
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if we could see Sin in its impure and horrid shape;
if we could see since in its impure and horrid shape;
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if God would present it to us now in that likeness in which it shall appear in the day of judgment, we should streight be shaken in our minds, our joynts would be loosed,
if God would present it to us now in that likeness in which it shall appear in the day of judgement, we should straight be shaken in our minds, our Joints would be loosed,
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and our very soul, saith St. Chrysostom, would fly out of our bodies.
and our very soul, Says Saint Chrysostom, would fly out of our bodies.
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And do we not well then to be angry with this monster, though we meet it in a Brother,
And do we not well then to be angry with this monster, though we meet it in a Brother,
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or in the person perhaps of our dearest friend? Should we not hate the garment, much more the person, of him who is bespotted with sins? This question may be askt:
or in the person perhaps of our dearest friend? Should we not hate the garment, much more the person, of him who is bespotted with Sins? This question may be asked:
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And yet we should never ask this question, if we would distinguish (which is easie to be done) between the Nature of our Brother and his Fault;
And yet we should never ask this question, if we would distinguish (which is easy to be done) between the Nature of our Brother and his Fault;
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between that which he received from God, and that evil affection he hath from himself;
between that which he received from God, and that evil affection he hath from himself;
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between that which is from heaven, heavenly, and that which is from the earth, nay from the lowest pit of hell.
between that which is from heaven, heavenly, and that which is from the earth, nay from the lowest pit of hell.
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If we would consider him in his rational nature, the image of God;
If we would Consider him in his rational nature, the image of God;
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and in that other capacity, as he is one for whom Christ dyed, and so capable of eternal life;
and in that other capacity, as he is one for whom christ died, and so capable of Eternal life;
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and that though he seem dead, yet his life may nevertheless be hidden with Christ in God.
and that though he seem dead, yet his life may nevertheless be hidden with christ in God.
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For why judgest thou thy brother? Judgment is the Lords, who seeth things that are not as if they were.
For why Judges thou thy brother? Judgement is the lords, who sees things that Are not as if they were.
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What though he be fallen upon the stone, and be bruised? Yet he may be built upon that foundation which is sure, and which hath this Seal, THE LORD KNOWETH WHO ARE HIS.
What though he be fallen upon the stone, and be Bruised? Yet he may be built upon that Foundation which is sure, and which hath this Seal, THE LORD KNOWETH WHO ARE HIS.
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This open profaner may become a true professor, this false witness may be a true martyr, this persecutor of the Church may at length prove the most glorious member and bold defender of it,
This open profaner may become a true professor, this false witness may be a true martyr, this persecutor of the Church may At length prove the most glorious member and bold defender of it,
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and he that led the Saints bound to Jerusalem may himself afterwards rejoyce in his bonds for the same cause:
and he that led the Saints bound to Jerusalem may himself afterwards rejoice in his bonds for the same cause:
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Paul of the tribe of Benjamin may, as it is said of Benjamin, in the morning raven as a wolf,
Paul of the tribe of Benjamin may, as it is said of Benjamin, in the morning raven as a wolf,
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and at night divide the spoil, and after bow his head to such a Sheep as Ananias.and At night divide the spoil, and After bow his head to such a Sheep as Ananias.
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And therefore the Apostle, where he erects a kind of discipline amongst the Thessalonians, thus draws it forth;
And Therefore the Apostle, where he erects a kind of discipline among the Thessalonians, thus draws it forth;
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If any man obey not our word, that is, be refractory to the Gospel of Christ, have no company with that man, that he may be ashamed; If any man obey not our word, that is, be refractory to the Gospel of christ, have no company with that man, that he may be ashamed;
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that seeing others avoid him, he may be forced to have recourse unto himself, to hold colloquy with his own soul, to find out that plague of his heart which makes him thus like a Pelican in the wilderness,
that seeing Others avoid him, he may be forced to have recourse unto himself, to hold colloquy with his own soul, to find out that plague of his heart which makes him thus like a Pelican in the Wilderness,
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or an Owl in the desert; like the leper under the Law, which no man must come near.or an Owl in the desert; like the leper under the Law, which no man must come near.
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Have no company with him, that is, By thy company give him no encouragement in his sin:Have no company with him, that is, By thy company give him no encouragement in his since:
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And yet, for all this, have company with him; for count him not as an enemy, but admonish him as a brother;
And yet, for all this, have company with him; for count him not as an enemy, but admonish him as a brother;
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which we cannot do if we avoid his company.
which we cannot do if we avoid his company.
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And in this sense also we must take that of the Apostle, where he forbids us to eat with publick and notorious offenders:
And in this sense also we must take that of the Apostle, where he forbids us to eat with public and notorious offenders:
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For the Apostles mind was not that such men were to be given over for gone;
For the Apostles mind was not that such men were to be given over for gone;
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or, that we should acquaint our selves only with the good, and not with the bad,
or, that we should acquaint our selves only with the good, and not with the bad,
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as Physicians do in time of Pestilence, look only to the found, and shun the diseased.
as Physicians do in time of Pestilence, look only to the found, and shun the diseased.
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For our Saviour Christ familiarly conversed, ate and drank with publicans and sinners, and gives the reason of it, Because he came to call, not the righteous, but sinners to repentance.
For our Saviour christ familiarly conversed, ate and drank with Publicans and Sinners, and gives the reason of it, Because he Come to call, not the righteous, but Sinners to Repentance.
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And we cannot think that St. Paul is contrary to Christ. Beloved, the rule of Charity commands us to think every man an heir with Christ;
And we cannot think that Saint Paul is contrary to christ. beloved, the Rule of Charity commands us to think every man an heir with christ;
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or at least, if he be not, that he may be so.
or At least, if he be not, that he may be so.
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What though believers be very few, and there be many so like them that we cannot distinguish them? This is, I confess,
What though believers be very few, and there be many so like them that we cannot distinguish them? This is, I confess,
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an errour of our Charity, but it is a very necessary error.
an error of our Charity, but it is a very necessary error.
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And he that errs not thus, he that thinks not and hopes not the best he can of all he sees, wants something of being a good Christian.
And he that errs not thus, he that thinks not and hope's not the best he can of all he sees, Wants something of being a good Christian.
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And this error of our Charity is not without reason. For we see not where nor how the Grace of God may work.
And this error of our Charity is not without reason. For we see not where nor how the Grace of God may work.
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How sinful soever a man be, yet if he be baptized, if he make profession of the name of Christ,
How sinful soever a man be, yet if he be baptised, if he make profession of the name of christ,
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if he do but come behind and touch the hemm of Christs Garment, the Grace of God may cure him.
if he do but come behind and touch the Helm of Christ Garment, the Grace of God may cure him.
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Nay, were he dead in sin, who knows what the Grace of God may do? Peradventure God may call unto him lying and stinking in his sins as in a Grave, Lazarus, come forth. Charity therefore,
Nay, were he dead in since, who knows what the Grace of God may do? Peradventure God may call unto him lying and stinking in his Sins as in a Grave, Lazarus, come forth. Charity Therefore,
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because she may erre, nay, because she must erre, looks upon every Christian as a Brother.
Because she may err, nay, Because she must err, looks upon every Christian as a Brother.
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If he erre, she is a guide to him; if he sin, she is Physician; if he wander, she recalls him;
If he err, she is a guide to him; if he sin, she is physician; if he wander, she recalls him;
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if he fall, she strives to lift him up, being a light to the blind, and a staff to the weak;
if he fallen, she strives to lift him up, being a Light to the blind, and a staff to the weak;
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if he fall into sin, she is ready to restore him in the spirit of meekness;
if he fallen into since, she is ready to restore him in the Spirit of meekness;
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NONLATINALPHABET, that is the phrase, to be his Chirurgeon, to handle him with a gentle (or,
, that is the phrase, to be his Chirurgeon, to handle him with a gentle (or,
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as we use to say with a Ladies) hand, not roughly, but with all tenderness and compassion;
as we use to say with a Ladies) hand, not roughly, but with all tenderness and compassion;
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to set every broken joynt, but so as if she toucht it not; to settle all that is dislocated, that all his parts and joynts may be entire,
to Set every broken joint, but so as if she touched it not; to settle all that is dislocated, that all his parts and Joints may be entire,
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By him I may feel and taste how gracious the Lord God is.
By him I may feel and taste how gracious the Lord God is.
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and aptly knit together, that nothing may be wanting to him of those things which are required to the compleating and constituting of a brother and a Christian.
and aptly knit together, that nothing may be wanting to him of those things which Are required to the completing and constituting of a brother and a Christian.
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Look upon these Galatians unto whom Paul writes, and then cast your eye upon chap. 5. 19, 20, 21. where he draweth out that black catalogue of the works of the flesh, Adultery, Fornication, Uncleanness, and the like,
Look upon these Galatians unto whom Paul writes, and then cast your eye upon chap. 5. 19, 20, 21. where he draws out that black catalogue of the works of the Flesh, Adultery, Fornication, Uncleanness, and the like,
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and you will think it more then probable, that these sins even reigned amongst them;
and you will think it more then probable, that these Sins even reigned among them;
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that they had abused their Christian liberty as an occasion to the flesh, v. 13. that besides the contagion of a foul Error, they were also polluted with Sins;
that they had abused their Christian liberty as an occasion to the Flesh, v. 13. that beside the contagion of a foul Error, they were also polluted with Sins;
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yet St. Paul doth rather intimate then impute them.
yet Saint Paul does rather intimate then impute them.
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He shews them in their full horror, and deformity, that the Galatians may run from them,
He shows them in their full horror, and deformity, that the Galatians may run from them,
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and leaves them to accuse and condemn themselves;
and leaves them to accuse and condemn themselves;
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and though he strike at their Error and Sin both, yet he makes a fair close with themselves, and calls them Brethren.
and though he strike At their Error and since both, yet he makes a fair close with themselves, and calls them Brothers.
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And now briefly to make some use of this, it may seem to correct an angry and malignant humor which lurks in the hearts of many men undiscerned, undiscovered,
And now briefly to make Some use of this, it may seem to correct an angry and malignant humour which lurks in the hearts of many men undiscerned, undiscovered,
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and often breatheth and exhaleth it self forth, not to the saving of the souls, but to the blasting of the good name of their brethren;
and often breathes and exhaleth it self forth, not to the Saving of the Souls, but to the blasting of the good name of their brothers;
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not as physick, but as poyson, fatal and deleterial.
not as physic, but as poison, fatal and deleterial.
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It is one mark of Antichrist, That he sits as God in the temple of God, shewing himself that he is God:
It is one mark of Antichrist, That he sits as God in the temple of God, showing himself that he is God:
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thundring out his excommunications, canonizing, damning, absolving, condemning whom he pleaseth.
thundering out his excommunications, canonizing, damning, absolving, condemning whom he Pleases.
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Beloved, thus NONLATINALPHABET, to over-look, our brother thus to look down upon our Brethren, and dart a heavy censure on them for that for which we should shed a tear, is so far to follow Antichrist,
beloved, thus, to overlook, our brother thus to look down upon our Brothers, and dart a heavy censure on them for that for which we should shed a tear, is so Far to follow Antichrist,
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as to take the seat and place of God; nay, to put him out of his seat, and do his office;
as to take the seat and place of God; nay, to put him out of his seat, and do his office;
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nay, to do that which he will not do, to sentence him to death when he,
nay, to do that which he will not do, to sentence him to death when he,
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for ought we know, hath chosen unto life:
for ought we know, hath chosen unto life:
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Nay, though it doth not make any man Antichrist, yet it makes him so much Antichrist,
Nay, though it does not make any man Antichrist, yet it makes him so much Antichrist,
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as to place him in a flat opposition to Christ himself:
as to place him in a flat opposition to christ himself:
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For we have not such a high Priest as cannot be touched with the feeling of our sins, but being tempted himself is able and willing to compassionate those who are tempted.
For we have not such a high Priest as cannot be touched with the feeling of our Sins, but being tempted himself is able and willing to compassionate those who Are tempted.
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Did we feel the burden of our Brothers sins, as he did, did we apprehend the wrath of God,
Did we feel the burden of our Brother's Sins, as he did, did we apprehend the wrath of God,
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as he did, we should rather, as he did, offer up prayers and supplications, with strong crying and tears,
as he did, we should rather, as he did, offer up Prayers and supplications, with strong crying and tears,
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unto him, for our Brethren, then smite them with our tongues, then tell of the misery of these wounded ones, (that is, speak vauntingly,unto him, for our Brothers, then smite them with our tongues, then tell of the misery of these wounded ones, (that is, speak vauntingly,
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and preach thereof, as the word signifies) then thus rain down upon them their own snares, halestones and coals of fire.
and preach thereof, as the word signifies) then thus rain down upon them their own snares, halestones and coals of fire.
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I confess, prudent and discreet reprehension is as a gracious and seasonable rain, as precious balm;
I confess, prudent and discreet reprehension is as a gracious and seasonable rain, as precious balm;
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but rash and inconsiderate censure is as a Tempest or Hurrican, to waste a soul, to carry all before it,
but rash and inconsiderate censure is as a Tempest or Hurricane, to waste a soul, to carry all before it,
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and to digg up a good name by the roots.
and to dig up a good name by the roots.
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And as it is truly said that most men speak against Riches not out of hatred but love unto them;
And as it is truly said that most men speak against Riches not out of hatred but love unto them;
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so do many declaim against Sin, not out of hatred to sin, but out of love to themselves;
so do many declaim against since, not out of hatred to since, but out of love to themselves;
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which may be as great a crime as that they speak against. Signum putant bonae conscientiae aliis malè dicere;
which may be as great a crime as that they speak against. Signum Putant bonae conscientiae Others malè dicere;
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They think it a sign of a good conscience in themselves to speak evil of others,
They think it a Signen of a good conscience in themselves to speak evil of Others,
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and conceit themselves good if they can say others are evil;
and conceit themselves good if they can say Others Are evil;
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For as true Righteousness speaks alwaies in compassion, but that which is false and counterfeit breaths forth nothing but wrath and reviling and indignation.
For as true Righteousness speaks always in compassion, but that which is false and counterfeit breathes forth nothing but wrath and reviling and Indignation.
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Remember those that are in bonds, as if you were bound with them, and as being your selves in the body: as being in the body, obnoxious to the same evils, in a mortal body, an earthly body, remember those that Are in bonds, as if you were bound with them, and as being your selves in the body: as being in the body, obnoxious to the same evils, in a Mortal body, an earthly body,
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and a corruptible body. And remember those who are in their sins, which are the bonds, I am sure,
and a corruptible body. And Remember those who Are in their Sins, which Are the bonds, I am sure,
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and fetters of the soul, as being also in that body of death, as being under that burden that presseth down, and under sin that hangeth so fast on that we shall never fling it off till we cast off our bodies, being in the same polluted garments which will stick close to us till we be uncloathed, and cloathed upon, and mortality be swallowed up of life.
and fetters of the soul, as being also in that body of death, as being under that burden that Presseth down, and under since that hangs so fast on that we shall never fling it off till we cast off our bodies, being in the same polluted garments which will stick close to us till we be Unclothed, and clothed upon, and mortality be swallowed up of life.
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Look not upon thy Brethren as Grashoppers, and upon thy felf as a strong and perfect man in Christ;
Look not upon thy Brothers as Grasshoppers, and upon thy felf as a strong and perfect man in christ;
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as if thou wert spiritual, heavenly, impeccable, and as far removed from Sin as God himself.
as if thou Wertenberg spiritual, heavenly, impeccable, and as Far removed from since as God himself.
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But rather as St. Paul was made a Jew to the Jew, so be thou as a sick man ministring to the sick, handling another with the same compassion thou wouldst have extended to thy self,
But rather as Saint Paul was made a Jew to the Jew, so be thou as a sick man ministering to the sick, handling Another with the same compassion thou Wouldst have extended to thy self,
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if thou thy self should be in his case. If thou despise and reproach him, I am sure thou art in a far worse.
if thou thy self should be in his case. If thou despise and reproach him, I am sure thou art in a Far Worse.
cs pns21 po21 n1 vmd vbi p-acp po31 n1. cs pns21 vvb cc vvi pno31, pns11 vbm j pns21 vb2r p-acp dt av-j av-jc.
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For be he what the frailty of the Flesh, the subtilty of Satan, and the flattery of a vain World can make him, yet he is thy Brother:
For be he what the frailty of the Flesh, the subtlety of Satan, and the flattery of a vain World can make him, yet he is thy Brother:
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be he sick well-near unto death, yet he is thy Brother; be he the lost sheep, yet he is thy Brother;
be he sick well-near unto death, yet he is thy Brother; be he the lost sheep, yet he is thy Brother;
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and Christ may fetch him back again, even upon thy shoulders, that is, by thy compassion and thy care:
and christ may fetch him back again, even upon thy shoulders, that is, by thy compassion and thy care:
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be he amongst the swine with the Prodigal, yet he is thy Brother;
be he among the Swine with the Prodigal, yet he is thy Brother;
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for within a while he may come back again to his Father and thy Fathers house:
for within a while he may come back again to his Father and thy Father's house:
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If he be to thee as an heathen or publican, yet he must also be Brother.
If he be to thee as an heathen or publican, yet he must also be Brother.
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And further we press not this Use.
And further we press not this Use.
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So then neither Error nor Sin can unty this knot, can dissolve and break this relation of Brethren;
So then neither Error nor since can untie this knot, can dissolve and break this Relation of Brothers;
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I named a third, but I am well-near ashamed to name it again, or bring it in competition with Error or Sin;
I nam a third, but I am well-near ashamed to name it again, or bring it in competition with Error or since;
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because an offense against God should more provoke us then any injury done to our selves;
Because an offence against God should more provoke us then any injury done to our selves;
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Which our Apostle here sets so light by, that although the Galatians had even questioned his Apostleship,
Which our Apostle Here sets so Light by, that although the Galatians had even questioned his Apostleship,
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and preferred Peter and James and John before him, yet he passeth it by as not worth the taking notice of;
and preferred Peter and James and John before him, yet he passes it by as not worth the taking notice of;
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Like Socrates, who being overcome in judgment profest he had no reason to be angry with his enemies,
Like Socrates, who being overcome in judgement professed he had no reason to be angry with his enemies,
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unless it were for this, that they conceived and believed they had hurt him. And here St. Paul saith, Ye have not hurt me at all.
unless it were for this, that they conceived and believed they had hurt him. And Here Saint Paul Says, You have not hurt me At all.
cs pn31 vbdr p-acp d, cst pns32 vvd cc vvd pns32 vhd vvn pno31. cc av n1 np1 vvz, pn22 vhb xx vvn pno11 p-acp d.
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And indeed no injury can be done by a brother to a brother.
And indeed no injury can be done by a brother to a brother.
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For the injury is properly done to God, who made them Brethren and fellow-servants, and who reserves all power of revenge unto himself, who is their common Master and the God of revenge.
For the injury is properly done to God, who made them Brothers and Fellow servants, and who reserves all power of revenge unto himself, who is their Common Master and the God of revenge.
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If a brother strike us, we should, saith Chrysostom, kiss his hand; if he would destroy us, our revenge should be to save him.
If a brother strike us, we should, Says Chrysostom, kiss his hand; if he would destroy us, our revenge should be to save him.
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Ignoscat tibi Christus, saith Nazianzene, to a young man that was suborn'd to kill him; Christ forgive thee, who hath also forgiven me, and dyed to save me. Ille idoneus patientiae sequester; Ignoscat tibi Christus, Says Nazianzene, to a young man that was suborned to kill him; christ forgive thee, who hath also forgiven me, and died to save me. Isle Idoneus patientiae sequester;
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He is the best Advocate for our patience, the best Decider of all our controversies and debates.
He is the best Advocate for our patience, the best Decider of all our controversies and debates.
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If you gage and lay down your injury with him, he is the Revenger; if your loss, he is the Restorer;
If you gage and lay down your injury with him, he is the Revenger; if your loss, he is the Restorer;
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if your grief, he is the Physician; if your death, he will raise you up again.
if your grief, he is the physician; if your death, he will raise you up again.
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But we shall no further prosecute this, because it will fall in with our last part.
But we shall no further prosecute this, Because it will fallen in with our last part.
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1093
We will rather, having as ye have read, secured and fortified the Brethren, walk about yet a while longer,
We will rather, having as you have read, secured and fortified the Brothers, walk about yet a while longer,
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and tell the towers and bulwarks which the God of Love hath raised and set up to uphold them.
and tell the towers and bulwarks which the God of Love hath raised and Set up to uphold them.
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And they are 1. Pleasure, excessive Pleasure; 2. Profit, great Profit; 3. Necessity, extream Necessity. All these serve to maintain and uphold this Brotherhood.
And they Are 1. Pleasure, excessive Pleasure; 2. Profit, great Profit; 3. Necessity, extreme Necessity. All these serve to maintain and uphold this Brotherhood.
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For Brotherly Love is 1. pleasant and delightful; 2. profitable and advantageous;
For Brotherly Love is 1. pleasant and delightful; 2. profitable and advantageous;
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3. so necessary that it had been better for us never to have been then not to love the Brethren.
3. so necessary that it had been better for us never to have been then not to love the Brothers.
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For the first, hear what the Psalmist saith, Behold how good and joyful a thing it is, for Brethren to dwell together in unity!
For the First, hear what the Psalmist Says, Behold how good and joyful a thing it is, for Brothers to dwell together in unity!
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Not only it is so, but it is worth our observing, and we are called to behold and consider it:
Not only it is so, but it is worth our observing, and we Are called to behold and Consider it:
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Which if we did with a serious eye, we should not so slight and undervalue it as we do.
Which if we did with a serious eye, we should not so slight and undervalue it as we do.
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For Pleasure is winning and attractive: It is a motive above all eloquence, more persuasive then the words of the wise.
For Pleasure is winning and Attractive: It is a motive above all eloquence, more persuasive then the words of the wise.
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Oh that we could be once brought to be well perswaded of this Pleasure, and did not so dote on that which hath no true pleasure at all in it!
O that we could be once brought to be well persuaded of this Pleasure, and did not so dote on that which hath no true pleasure At all in it!
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1103
The Hills, saith the Prophet David, are girded with gladness. Things are figuratively said to be glad when they attain unto and abide in their natural perfection. The Hills, Says the Prophet David, Are girded with gladness. Things Are figuratively said to be glad when they attain unto and abide in their natural perfection.
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So the Light is said to rejoyce when it shineth clear and continually, because then it is in its highest and fullest splendor.
So the Light is said to rejoice when it shines clear and continually, Because then it is in its highest and Fullest splendour.
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Now there can be no higher perfection for a Christian then to love the Brethren:
Now there can be no higher perfection for a Christian then to love the Brothers:
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He that dwelleth in love, dwelleth in God, and God in him: and, By this men shall know you are my Disciples, He that dwells in love, dwells in God, and God in him: and, By this men shall know you Are my Disciples,
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if ye have love one to another; saith Christ by the same John in his Gospel. if you have love one to Another; Says christ by the same John in his Gospel.
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What perfection greater then for a man to dwell in God, and to have God dwell in him? This is to be like unto God,
What perfection greater then for a man to dwell in God, and to have God dwell in him? This is to be like unto God,
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and to be partaker of his spirit.
and to be partaker of his Spirit.
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And to be Christs Disciple is to be one with him, and to be ingrafted into him.
And to be Christ Disciple is to be one with him, and to be ingrafted into him.
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Here is the Christians highest pitch, his Ascension, his Zenith, his Third heaven.
Here is the Christians highest pitch, his Ascension, his Zenith, his Third heaven.
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And therefore it is said to be a speech of Christ which the Nazarene Gospel hath recorded,
And Therefore it is said to be a speech of christ which the Nazarene Gospel hath recorded,
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though our Bibles have not, Nunquam loeti sitis nisi cum fratres in charitate videritis.
though our Bibles have not, Never loeti sitis nisi cum Brothers in charitate videritis.
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No spectacle of delight, nothing that a Christian can take pleasure in, nothing of virtue and power hath enough to raise a Disciples joy,
No spectacle of delight, nothing that a Christian can take pleasure in, nothing of virtue and power hath enough to raise a Disciples joy,
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but to see his fellow-disciples, his Brethren, embracing one another in love.
but to see his Fellow-disciples, his Brothers, embracing one Another in love.
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For if the ground of all Pleasure be agreement and proportionableness to the temper and constitution of any thing,
For if the ground of all Pleasure be agreement and proportionableness to the temper and constitution of any thing,
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then certainly nothing so agreeing, so harmonical, so consonant to our reasonable nature and to the ingenuity of our kind,
then Certainly nothing so agreeing, so harmonical, so consonant to our reasonable nature and to the ingenuity of our kind,
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and consequently so universally delightful to all who have not put off the bowels and the nature of Man,
and consequently so universally delightful to all who have not put off the bowels and the nature of Man,
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and are by the love of the world swayed and bended to a brutish condition,
and Are by the love of the world swayed and bent to a brutish condition,
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as that which may as well go for a Reward as for a Duty, the Loving of the Brethren;
as that which may as well go for a Reward as for a Duty, the Loving of the Brothers;
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that language of Love, which we must practice here, that we may chant it in heaven with the congregation of the first-born, and the spirits of men made perfect by love, eternally.
that language of Love, which we must practice Here, that we may chant it in heaven with the congregation of the firstborn, and the spirits of men made perfect by love, eternally.
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And indeed Charity is the prime ingredient of the glorified Saints.
And indeed Charity is the prime ingredient of the glorified Saints.
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Of whose state we understand no more but that they are in bliss, and love one another,
Of whose state we understand no more but that they Are in bliss, and love one Another,
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and that they are for ever blessed because they for ever love one another. Their Charity never faileth, saith St. Paul, and then their bliss is everlasting.
and that they Are for ever blessed Because they for ever love one Another. Their Charity never Faileth, Says Saint Paul, and then their bliss is everlasting.
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What is Paradise, saith the Father, but to love God, and serve him? And the best love we can shew him, the best service we can do him, is to love and serve the Brethren:What is Paradise, Says the Father, but to love God, and serve him? And the best love we can show him, the best service we can do him, is to love and serve the Brothers:
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The end of the Gospel is love; that is, other doctrine tendeth to strife and contention; The end of the Gospel is love; that is, other Doctrine tendeth to strife and contention;
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but the whole doctrine of the Gospel tendeth to love and unity:
but the Whole Doctrine of the Gospel tendeth to love and unity:
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So that no doctrine that naturally and of it self worketh wrath and uncharitableness can be Evangelical.
So that no Doctrine that naturally and of it self works wrath and uncharitableness can be Evangelical.
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For the wisdome that is from above is first pure, then peaceable, gentle, easie to be intreated, full of mercy and good fruits, without judging, and without Hypocrisie. Beloved, Envy, malice, debate, contention, strife, are the delight and joy of them who have tasted of the powers of no other world then of this which shall be consumed;
For the Wisdom that is from above is First pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging, and without Hypocrisy. beloved, Envy, malice, debate, contention, strife, Are the delight and joy of them who have tasted of the Powers of no other world then of this which shall be consumed;
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or rather they are the delight of the infernal spirits, as it is a torment to them to be restrained from doing mischief.
or rather they Are the delight of the infernal spirits, as it is a torment to them to be restrained from doing mischief.
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Art thou come to destroy us, to torment us before our time? saith the unclean Spirit.Art thou come to destroy us, to torment us before our time? Says the unclean Spirit.
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1132
Art thou come to curb and hinder us from vexing and destroying those we hate? for this is torturing, this is sending them again into the deep, confining them to their Hell.
Art thou come to curb and hinder us from vexing and destroying those we hate? for this is torturing, this is sending them again into the deep, confining them to their Hell.
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As the lower pit is said to be opened in the Revelation, when they have liberty to vex and torment mankind;
As the lower pit is said to be opened in the Revelation, when they have liberty to vex and torment mankind;
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1134
so it is as much Hell to them not to punish others, as it is to be punished.
so it is as much Hell to them not to Punish Others, as it is to be punished.
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And none but evil spirits, and Men of their constitution and temper, can make a Heaven in Hell it self, by doing mischief.
And none but evil spirits, and Men of their constitution and temper, can make a Heaven in Hell it self, by doing mischief.
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1136
And indeed Delight it is not properly;
And indeed Delight it is not properly;
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but it is called so because it is proportionable and satisfactory to their malice and pernicious nature and disposition. No;
but it is called so Because it is proportionable and satisfactory to their malice and pernicious nature and disposition. No;
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1138
if we hear, LAETENTUR COELI; Let the Heavens rejoyce, it is because Peace is here on earth.
if we hear, LAETENTUR COELI; Let the Heavens rejoice, it is Because Peace is Here on earth.
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1139
If we hear, LAETENTUR ANGELI, Let the Angels rejoyce; it is for the tears and repentance of some sinner here below.
If we hear, LAETENTUR ANGELI, Let the Angels rejoice; it is for the tears and Repentance of Some sinner Here below.
cs pns12 vvb, fw-la fw-la, vvb dt n2 vvb; pn31 vbz p-acp dt n2 cc n1 pp-f d n1 av a-acp.
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1140
If we hear, LAETENTUR SANCTI, Let the Saints rejoyce, it is in their union and communion, in those mutual offices of bearing and supporting one another;
If we hear, LAETENTUR SANCTI, Let the Saints rejoice, it is in their Union and communion, in those mutual Offices of bearing and supporting one Another;
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1141
and, as so many Angels, by prayers and exhortations, and by the reciprocal activity of their love, lifting and conveighing one another into Abrahams bosome.
and, as so many Angels, by Prayers and exhortations, and by the reciprocal activity of their love, lifting and conveying one Another into Abrahams bosom.
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1142
Thus we see that that love which makes and keeps us Brethren is the pleasantest thing in the world,
Thus we see that that love which makes and keeps us Brothers is the Pleasantest thing in the world,
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1143
and that all other joy is no better joy then the Damned have in hell: A Joy I must not call it:
and that all other joy is no better joy then the Damned have in hell: A Joy I must not call it:
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1144
A Complacency we may call it: But that is too good a name.
A Complacency we may call it: But that is too good a name.
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1145
It is the feeding, the filling, the satisfying the Malice of an ugly and malicious Fiend.
It is the feeding, the filling, the satisfying the Malice of an ugly and malicious Fiend.
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1146
But, in the next place, we shall the sooner fall in love with this Love,
But, in the next place, we shall the sooner fallen in love with this Love,
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(8) sermon (DIV1)
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1147
if Profit also be brought-in to commend and enhance the price and value of this Pleasure.
if Profit also be brought-in to commend and enhance the price and valve of this Pleasure.
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1148
And here if we ask with the Apostle, NONLATINALPHABET, What profit is there? we may answer, Much every manner of way.
And Here if we ask with the Apostle,, What profit is there? we may answer, Much every manner of Way.
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1149
For from this we have all those helps, those huge advantages, which are as so many heaves and promotions and thrustings forward into Happiness.
For from this we have all those helps, those huge advantages, which Are as so many heaves and promotions and thrustings forward into Happiness.
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1150
By my brother I may see that which before I could not discover.
By my brother I may see that which before I could not discover.
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He may clear up my Affections from storm and tempest, and my Understanding from darkness and confusion of thoughts.
He may clear up my Affections from storm and tempest, and my Understanding from darkness and confusion of thoughts.
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1152
He may cast out infinitatem rei, as the Civilians speak, that variety, that kind of infinity, of appearances in which every thing useth to shew and present it self.
He may cast out infinitatem rei, as the Civilians speak, that variety, that kind of infinity, of appearances in which every thing uses to show and present it self.
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(8) sermon (DIV1)
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1153
He may be, as Moses said to Hobab, to me instead of eyes, to guide and direct me by his counsel and providence.
He may be, as Moses said to Hobab, to me instead of eyes, to guide and Direct me by his counsel and providence.
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1154
By him I may hear, as Samuel did for Ely, what the Lord God will say.
By him I may hear, as Samuel did for Ely, what the Lord God will say.
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74
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1156
He may do those offices for me which the Angels of God, those ministring Spirits, cannot do, because they have no body.
He may do those Offices for me which the Angels of God, those ministering Spirits, cannot do, Because they have no body.
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74
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1157
He may be my Servant, and I may wait upon him: He may be my Supporter, and I may uphold him:
He may be my Servant, and I may wait upon him: He may be my Supporter, and I may uphold him:
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(8) sermon (DIV1)
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1158
He may be my Priest, and I may teach him: He may be my Guard, and I may protect him:
He may be my Priest, and I may teach him: He may be my Guard, and I may Pact him:
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1159
He may be my Angel, and I may go with him and be his conduct:
He may be my Angel, and I may go with him and be his conduct:
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1160
He may be made all things to me, and I may be made all things to him.
He may be made all things to me, and I may be made all things to him.
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1161
Thus we may grow up together in Grace (for in this Nursery, in this Eden, in this Fraternity, the nearer and closer we grow together, the more we spread and flourish) COMPLANTATI, grafted together in the similitude of Christs Death;
Thus we may grow up together in Grace (for in this Nursery, in this Eden, in this Fraternity, the nearer and closer we grow together, the more we spread and flourish) COMPLANTED, grafted together in the similitude of Christ Death;
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and CONSEPULTI, Buried together with him in Baptism; and CONRESUSCITATI, risen together with Christ. No Grafting, no Burying, no Rising, but together;
and CONSEPULTI, Buried together with him in Baptism; and CONRESUSCITATI, risen together with christ. No Grafting, no Burying, not Rising, but together;
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1163
No profit, no advantage, no encrease, but in love.
No profit, no advantage, no increase, but in love.
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1164
Speaking the truth in love we grow up into him in all things, which is the Head, even Christ: Speaking the truth in love we grow up into him in all things, which is the Head, even christ:
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1165
By which the whole body fitly joyned together and compacted, as a House, by that which every joynt supplyes, by that spirit and juyce which every part conveighs, according to the effectual working in the measure of every part, according as it wants sustentation and increase, NONLATINALPHABET, that the body, which is the Brotherhood, may be edified, that is, more and more instructed and improved by mutual love and the duty and offices of Charity, which is that increase of the body unto the edifying of it self in love. By which the Whole body fitly joined together and compacted, as a House, by that which every joint supplies, by that Spirit and juice which every part conveys, according to the effectual working in the measure of every part, according as it Wants sustentation and increase,, that the body, which is the Brotherhood, may be edified, that is, more and more instructed and improved by mutual love and the duty and Offices of Charity, which is that increase of the body unto the edifying of it self in love.
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1166
Oh what a shole of Christians did this Love send forth, when the Heathen could make the observation,
O what a shoal of Christians did this Love send forth, when the Heathen could make the observation,
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1167
and proclaim it, See how these Christians love one another! Then did they fill their villages, their temples, their armies:
and proclaim it, See how these Christians love one Another! Then did they fill their villages, their Temples, their armies:
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1168
And, if we look upon their number, they might, as Tertullian observes, have easily swallowed up their enemies in victory.
And, if we look upon their number, they might, as Tertullian observes, have Easily swallowed up their enemies in victory.
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1169
When St. Peter, that Fisher of men, caught so many together, even three thousand souls, it was Love that gathered them in,
When Saint Peter, that Fisher of men, caught so many together, even three thousand Souls, it was Love that gathered them in,
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1170
and it was Love that kept them in. For NONLATINALPHABET, they continued daily with one accord in the temple:
and it was Love that kept them in. For, they continued daily with one accord in the temple:
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1171
They were of one heart and of one soul:
They were of one heart and of one soul:
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(8) sermon (DIV1)
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1172
And what is it that hath made such a dearth and scarcity of sincere and truly pious Christians,
And what is it that hath made such a dearth and scarcity of sincere and truly pious Christians,
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1173
but our Debate and bitter Malice, the greatest enemy Christianity hath.
but our Debate and bitter Malice, the greatest enemy Christianity hath.
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1231
and abundance of peace, so long as the Moon endureth. THis Psalm conteins a Prayer and a Prophesie:and abundance of peace, so long as the Moon Endureth. THis Psalm contains a Prayer and a Prophesy:
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1174
For by biting and devouring one another we have well-near consumed one another, nay, well-near consumed Religion it self.
For by biting and devouring one Another we have well-near consumed one Another, nay, well-near consumed Religion it self.
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1175
And if a Heathen should stand by, he could not but wonder, and make no other observation then this, See how the Christians hale one another!
And if a Heathen should stand by, he could not but wonder, and make no other observation then this, See how the Christians hale one Another!
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1176
The Heathen of old could find out nothing in the Christians but their name to accuse them;
The Heathen of old could find out nothing in the Christians but their name to accuse them;
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1177
but we of this aged and corrupted world have scarce any thing but the name of Christians to commend us.
but we of this aged and corrupted world have scarce any thing but the name of Christians to commend us.
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1178
Hoc Ithacus velit; This is that which our enemies have long expected, and to effect which they have spent their nights, their dayes;Hoc Ithaca velit; This is that which our enemies have long expected, and to Effect which they have spent their nights, their days;
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1179
have laid out their leasure, their business, their watchings, their very sleep;
have laid out their leisure, their business, their watchings, their very sleep;
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1180
and now have seen that fire which they did help to kindle, by the light of which they may stretch forth their curtains and enlarge their territories and dominions every day in Christendome.
and now have seen that fire which they did help to kindle, by the Light of which they may stretch forth their curtains and enlarge their territories and Dominions every day in Christendom.
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1181
For as the Devil is tormented, as Optatus speaks, with the peace of the Brethren,
For as the devil is tormented, as Optatus speaks, with the peace of the Brothers,
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74
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1182
when they are joyned together vinculo fidei & glutine charitatis, by the bond and cement of Faith and Love,
when they Are joined together Vinculo fidei & glutine charitatis, by the bound and cement of Faith and Love,
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1183
so is he enlivened, and put into hopes of success in his attempts, by the mutual ruptures and jealousies which the Brethren, the members of the Church foment and cherish amongst themselves.
so is he enlivened, and put into hope's of success in his attempts, by the mutual ruptures and jealousies which the Brothers, the members of the Church foment and cherish among themselves.
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(8) sermon (DIV1)
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1184
When by the defection of Jeroboam, Judah and Israel were rent asunder, then came Shishak and troubled Jerusalem.
When by the defection of Jeroboam, Judah and Israel were rend asunder, then Come shishak and troubled Jerusalem.
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1185
And therefore let us love the Brotherhood, as the Apostle exhorts.
And Therefore let us love the Brotherhood, as the Apostle exhorts.
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1186
For an enemy is never more dangerous to an army then when it is disordered by mutiny and division.
For an enemy is never more dangerous to an army then when it is disordered by mutiny and division.
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1187
If it be at peace with it self, it hath half conquered the enemy.
If it be At peace with it self, it hath half conquered the enemy.
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74
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1188
When the Church begins to be torn by Schisms, and Contentions, then every blast is ready to shake and shatter it;
When the Church begins to be torn by Schisms, and Contentions, then every blast is ready to shake and shatter it;
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1189
but when it is in unity within it self, then it is built up strong and fair, as the tower of David.
but when it is in unity within it self, then it is built up strong and fair, as the tower of David.
cc-acp c-crq pn31 vbz p-acp n1 p-acp pn31 n1, cs pn31 vbz vvn a-acp j cc j, c-acp dt n1 pp-f np1.
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No Heresie, no Enemy, no Jesuite, no Devil, no, not the Gates of Hell, can prevail against us,
No Heresy, no Enemy, no Jesuit, no devil, no, not the Gates of Hell, can prevail against us,
dx n1, dx n1, av-dx np1, dx n1, uh-dx, xx dt n2 pp-f n1, vmb vvi p-acp pno12,
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whilst we are fast joyned together, rooted and built-up and establisht in love.
while we Are fast joined together, rooted and built-up and established in love.
cs pns12 vbr av-j vvn av, vvn cc j cc vvn p-acp n1.
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No principalities nor powers, no height nor depth, no creature, can come near to touch us,
No principalities nor Powers, no height nor depth, no creature, can come near to touch us,
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whilst we keep within the circle and compass which Love maketh, whilst we continue Brethren.
while we keep within the circle and compass which Love makes, while we continue Brothers.
cs pns12 vvb p-acp dt n1 cc vvi r-crq n1 vvz, cs pns12 vvb n2.
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Thus then we find both Pleasure and Profit in being Brethren. But now, in the third and last place, there is a kind of Necessity to force us:
Thus then we find both Pleasure and Profit in being Brothers. But now, in the third and last place, there is a kind of Necessity to force us:
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And the Love that keeps us so is necessary not only as a virtue or quality without which we ought not to be,
And the Love that keeps us so is necessary not only as a virtue or quality without which we ought not to be,
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but as a virtue without which we cannot be what we profess.
but as a virtue without which we cannot be what we profess.
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For loose but this bond once, unjoynt this goodly frame, shake but the Brotherhood, and we are fallen from heaven, spoiled of all the riches of the Gospel, deprived of all the priviledges and prerogatives of Christians, defeated of all those glorious promises, shook from the hope of immortality and eternal life, without love,
For lose but this bound once, unjoint this goodly frame, shake but the Brotherhood, and we Are fallen from heaven, spoiled of all the riches of the Gospel, deprived of all the privileges and prerogatives of Christians, defeated of all those glorious promises, shook from the hope of immortality and Eternal life, without love,
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and then without God in this world;
and then without God in this world;
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left naked and destitute, stript of our inheritance, having title to no place but that where the revolting Angels and malicious Spirits are shut up.
left naked and destitute, stripped of our inheritance, having title to no place but that where the revolting Angels and malicious Spirits Are shut up.
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For as that is true which we find in the Gloss on the Canon Law, Habe Charitatem, & fac quod vis;
For as that is true which we find in the Gloss on the Canon Law, Habe Charitatem, & fac quod vis;
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Do it in love, and do what thou wilt: Thy Zeal shall be as the fire in the bush, burning, but not consuming: thy Reproofs shall be balm; thy Justice, physick; thy Wounds, kisses;
Do it in love, and do what thou wilt: Thy Zeal shall be as the fire in the bush, burning, but not consuming: thy Reproofs shall be balm; thy justice, physic; thy Wounds, Kisses;
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thy Tears, as the dew of heaven; thy Joy, the joy of Angels; all thy Works, fit to be put in the register of God.
thy Tears, as the due of heaven; thy Joy, the joy of Angels; all thy Works, fit to be put in the register of God.
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But if once thou forsake the Brotherhood, if once thou shake hands with Love, then whatsoever thou doest must needs be ill done because thou doest it.
But if once thou forsake the Brotherhood, if once thou shake hands with Love, then whatsoever thou dost must needs be ill done Because thou dost it.
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If thou speak with the tongue of Men and Angels, it is but noise: if thou give all thy goods to the poor, it is but loss:
If thou speak with the tongue of Men and Angels, it is but noise: if thou give all thy goods to the poor, it is but loss:
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and that which with Love is martyrdom, without it may be murder: Thy Zeal will be rage; thy Reproofs, swords; thy Justice, gall and wormwood; thy Wounds, fatal;
and that which with Love is martyrdom, without it may be murder: Thy Zeal will be rage; thy Reproofs, swords; thy justice, Gall and wormwood; thy Wounds, fatal;
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thy Tears, the dropping of a crocodile; thy Joy, madness; and thy Works, sit for nothing but the fire.
thy Tears, the dropping of a crocodile; thy Joy, madness; and thy Works, fit for nothing but the fire.
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The Gospel to thee will be as killing as the Law, and the Bloud of Christ cry as loud for vengeance as that of Abel,
The Gospel to thee will be as killing as the Law, and the Blood of christ cry as loud for vengeance as that of Abel,
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or of any Brother whom thou hast persecuted and wounded with injuries and reproach.
or of any Brother whom thou hast persecuted and wounded with injuries and reproach.
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Let us not deceive our selves with vain pretences and ridiculous excuses, with empty and airy phansies, which can conceive and shape out Love,
Let us not deceive our selves with vain pretences and ridiculous excuses, with empty and airy fancies, which can conceive and shape out Love,
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when it is dead in the heart; which can revile, and love; strike, and love; kill, and love.
when it is dead in the heart; which can revile, and love; strike, and love; kill, and love.
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For a truth it is, and a sad truth, a truth which may bore the ears of many of us Christians,
For a truth it is, and a sad truth, a truth which may boar the ears of many of us Christians,
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and strike us to the ground, as Peters voice did Ananias.
and strike us to the ground, as Peter's voice did Ananias.
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[ or, into a fleece of wooll; ] as showers that water the Earth. In his dayes shall the righteous flourish;
[ or, into a fleece of wool; ] as showers that water the Earth. In his days shall the righteous flourish;
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And St. John hath set his seal to it, He that loveth not his Brother, (and not to love him with St. John, is to hate him) abideth in death. And again, He He that hateth his brother is a murderer;
And Saint John hath Set his seal to it, He that loves not his Brother, (and not to love him with Saint John, is to hate him) Abideth in death. And again, He He that hates his brother is a murderer;
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alluding to our Saviours reformation of the Law, which even made Anger murder.
alluding to our Saviors Reformation of the Law, which even made Anger murder.
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What degree of Murder soever he means, such a Murderer he is that hath not eternal life abiding in him;
What degree of Murder soever he means, such a Murderer he is that hath not Eternal life abiding in him;
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The want of this Love being a sure mark of a child of wrath, and of one carrying his hell about with him whithersoever he goes, being himself a Tophet burning with fire and brimstone, with Hatred and Malice and Fury;
The want of this Love being a sure mark of a child of wrath, and of one carrying his hell about with him whithersoever he Goes, being himself a Tophet burning with fire and brimstone, with Hatred and Malice and Fury;
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having nothing between him and that everlasting Hell but a ruinous wall, his body of flesh, which will moulder away and fall down within a span of time.
having nothing between him and that everlasting Hell but a ruinous wall, his body of Flesh, which will moulder away and fallen down within a span of time.
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Oh how should this still sound in our ears, as that, Rise, and come unto judgment, did in St. Hieroms, who could not sleep for it!
O how should this still found in our ears, as that, Rise, and come unto judgement, did in Saint Hieroms, who could not sleep for it!
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Oh that the sound of this would make us, not to leave our sleep, but to leave our gall, our venome, our Malice, which may peradventure bite our Brothers heel, wound him in his person, in his estate,
O that the found of this would make us, not to leave our sleep, but to leave our Gall, our venom, our Malice, which may Peradventure bite our Brother's heel, wound him in his person, in his estate,
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or good name, but will most certainly sting us unto death. Let then this sad, nay this behoofful, this glorious, this Necessity prevail with us:
or good name, but will most Certainly sting us unto death. Let then this sad, nay this behooveful, this glorious, this Necessity prevail with us:
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and let us not so trifle with God and our own souls, so flatter and smile our selves to death,
and let us not so trifle with God and our own Souls, so flatter and smile our selves to death,
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as to think there is no such Necessity at all, but that we may love God and yet hate and persecute our Brother,
as to think there is no such Necessity At all, but that we may love God and yet hate and persecute our Brother,
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nay, love God the more, the more we hate our Brother.
nay, love God the more, the more we hate our Brother.
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For I ask, Is it necessary to love God? is it necessary to love our selves? is it necessary to be the children of God? is it necessary to love Gods image in others,
For I ask, Is it necessary to love God? is it necessary to love our selves? is it necessary to be the children of God? is it necessary to love God's image in Others,
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and to repair it in our selves? is it necessary to be ingrafted into Christ? is it necessary to believe? in a word, is it necessary to be saved? Then is it also necessary to love the Brethren sincerely, cordially, with a single heart.
and to repair it in our selves? is it necessary to be ingrafted into christ? is it necessary to believe? in a word, is it necessary to be saved? Then is it also necessary to love the Brothers sincerely, cordially, with a single heart.
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To love our selves, or, as we are commanded, to love our common Father which is in Heaven,
To love our selves, or, as we Are commanded, to love our Common Father which is in Heaven,
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and who is the God of Love. Profit and Pleasure may draw and allure us;
and who is the God of Love. Profit and Pleasure may draw and allure us;
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But Necessity forces, and chains and links us to the Brethren. Now the God of Love work true Brotherly Love in us all.
But Necessity forces, and chains and links us to the Brothers. Now the God of Love work true Brotherly Love in us all.
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A SERMON Preached on Christmass-Day. PSALM LXXII. 6, 7. He shall come down like rain upon the mowen Grass;
A SERMON Preached on Christmass-Day. PSALM LXXII. 6, 7. He shall come down like rain upon the mowen Grass;
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Which, if the object be plain and manifest and open to the sight, is no more Faith:
Which, if the Object be plain and manifest and open to the sighed, is no more Faith:
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A Prayer for King Solomon, who laid down his Scepter with his Life, and slept with his Fathers; and a Prophesie of Christ, whose Throne is for ever and ever; A Prayer for King Solomon, who laid down his Sceptre with his Life, and slept with his Father's; and a Prophesy of christ, whose Throne is for ever and ever;
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and of whose Kingdom there is no end. Take it as a Prayer, and it was heard.
and of whose Kingdom there is no end. Take it as a Prayer, and it was herd.
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For God gave Solomon Wisdom and Understanding and largeness of heart, to judge his people with Righteousness, and the poor with judgment.
For God gave Solomon Wisdom and Understanding and largeness of heart, to judge his people with Righteousness, and the poor with judgement.
p-acp np1 vvd np1 n1 cc n1 cc n1 pp-f n1, pc-acp vvi po31 n1 p-acp n1, cc dt j p-acp n1.
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Take it as a Prophesie, and it was fulfilled:
Take it as a Prophesy, and it was fulfilled:
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For God sent his Son, who is Wisdom it self, to be the Shepherd and great Bishop of our Souls, and to be our King to lead us in the waies of Righteousness.
For God sent his Son, who is Wisdom it self, to be the Shepherd and great Bishop of our Souls, and to be our King to led us in the ways of Righteousness.
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Apply it to the Type, and the expressions are hyperbolical. Righteousness in the Text is not compleat, nor abundance full;
Apply it to the Type, and the expressions Are hyperbolical. Righteousness in the Text is not complete, nor abundance full;
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Peace not as lasting as the Moon, but as the Moon waxing and waning, and at last eclipsed and turned into bloud.Peace not as lasting as the Moon, but as the Moon waxing and waning, and At last eclipsed and turned into blood.
n1 xx p-acp vvg c-acp dt n1, p-acp p-acp dt n1 j-vvg cc vvg, cc p-acp ord vvn cc vvn p-acp n1.
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That Dominion from the River unto the ends of the Earth takes in no larger compass than Judaea, or at most the Region from Tiphsah unto Azzah, so narrow a compass of ground that St. Hierom was ashamed to bewray its dimensions. In a word;
That Dominion from the River unto the ends of the Earth Takes in no larger compass than Judaea, or At most the Region from Tiphsah unto Gaza, so narrow a compass of ground that Saint Hieronymus was ashamed to bewray its dimensions. In a word;
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interpret it by the inscription, as a Psalm for King Solomon, and all generations make but forty years;
interpret it by the inscription, as a Psalm for King Solomon, and all generations make but forty Years;
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all Kings are but Pharaoh, and Hiram, & some few other that were on this side the River Euphrates. All Nations are not many Nations:all Kings Are but Pharaoh, and Hiram, & Some few other that were on this side the River Euphrates. All nations Are not many nations:
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and Solomons For ever, we know well, had an end.
and Solomons For ever, we know well, had an end.
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And as we find it in hyperbolical Speeches, ad verum mendacio pervenitur; That we come not too short of the truth, the phrase is made to look beyond it.
And as we find it in hyperbolical Speeches, ad verum Mendacio pervenitur; That we come not too short of the truth, the phrase is made to look beyond it.
cc c-acp pns12 vvb pn31 p-acp j n2, fw-la fw-la fw-la fw-la; cst pns12 vvb xx av j pp-f dt n1, dt n1 vbz vvn pc-acp vvi p-acp pn31.
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That we may conceive aright of the glory of Solomons Kingdom, David extends it from the River unto the ends of the Earth.
That we may conceive aright of the glory of Solomons Kingdom, David extends it from the River unto the ends of the Earth.
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That we may conceive some Peace, he tells us of abundance. He multiplies and dilates the bounds of his Empire, makes Judaea as large as the whole world; an Age, eternity;
That we may conceive Some Peace, he tells us of abundance. He multiplies and dilates the bounds of his Empire, makes Judaea as large as the Whole world; an Age, eternity;
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and that Scepter which did depart, everlasting. Literally this cannot be true of King Solomon. Hic Psalmus Solomoni canere dicitur quae tamen soli competant Christo;
and that Sceptre which did depart, everlasting. Literally this cannot be true of King Solomon. Hic Psalm Solomoni Canere dicitur Quae tamen soli competant Christ;
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saith Cyril: This Psalm is sung to King Solomon, but the ditty is of Christ, and of him alone.
Says Cyril: This Psalm is sung to King Solomon, but the ditty is of christ, and of him alone.
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Behold, a greater then Solomon is here; He shall have Dominion from sea to sea. This belongs to Christ alone; Behold, a greater then Solomon is Here; He shall have Dominion from sea to sea. This belongs to christ alone;
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All Kings shall worship him Before whom do all Kings fall down, but Christ? And all Nations shall serve him. All Kings shall worship him Before whom do all Kings fallen down, but christ? And all nations shall serve him.
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Whom shall all Nations serve but Christ? His name shall endure for ever: Whose name but Christs? All Nations shall be blessed in Christ; in Solomon, none at all.
Whom shall all nations serve but christ? His name shall endure for ever: Whose name but Christ? All nations shall be blessed in christ; in Solomon, none At all.
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And here in my Text, He shall descend like the rain, cannot be true of Solomon: For he descended indeed,
And Here in my Text, He shall descend like the rain, cannot be true of Solomon: For he descended indeed,
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but not like rain, because he came not down from Heaven. Many things are spoken of the Type which more properly belong to the Antitype.
but not like rain, Because he Come not down from Heaven. Many things Are spoken of the Type which more properly belong to the Antitype.
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Many things in this Psalm are spoken of Solomon which stretch beyond the line of truth,
Many things in this Psalm Are spoken of Solomon which stretch beyond the line of truth,
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and for no other reason but this, because they belong to Christ, whose Type he bore,
and for no other reason but this, Because they belong to christ, whose Type he boar,
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and in whom they were truly to be made good, and without any Hyperbole at all.
and in whom they were truly to be made good, and without any Hyperbole At all.
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Solomon did judge the people with righteousness; but Christ shall judge the whole world, and Solomon himself. Solomon was a King;Solomon did judge the people with righteousness; but christ shall judge the Whole world, and Solomon himself. Solomon was a King;
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but Christ is the King of Kings. Solomon passed all the Kings of the Earth in Wisdom;
but christ is the King of Kings. Solomon passed all the Kings of the Earth in Wisdom;
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but Christ is Wisdom it self. Solomon did break in pieces the Oppressor;
but christ is Wisdom it self. Solomon did break in Pieces the Oppressor;
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but Christ broke the jawes of the Destroyer of mankind, and took the prey out of his mouth.
but christ broke the Jaws of the Destroyer of mankind, and took the prey out of his Mouth.
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To him give all the Prophets witness; To him do all the Fathers apply the words of my Text:To him give all the prophets witness; To him do all the Father's apply the words of my Text:
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The holy Church throughout all the world doth acknowledge him in her Hymns and Service for this great Feast of Christs Nativity, singing praises to the Lord our Strength, who came down like the rain into a fleece of wooll, (or, the mowen grass) as showers that water the earth. The holy Church throughout all the world does acknowledge him in her Hymns and Service for this great Feast of Christ Nativity, singing praises to the Lord our Strength, who Come down like the rain into a fleece of wool, (or, the mowen grass) as showers that water the earth.
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And we have seen it with our eyes, and fell it in our hearts, and it is the joy and glory of this high Feast, that in his dayes the righteous flourish,
And we have seen it with our eyes, and fell it in our hearts, and it is the joy and glory of this high Feast, that in his days the righteous flourish,
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and abundance of peace so long as the Moon endureth. and abundance of peace so long as the Moon Endureth.
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And now I may say of this Prophesie as our Saviour himself did of another, This day was this Scripture fulfilled in Christ who is signaculum omnium Prophetarum, who was the great Prophet who was to come, and the seal of all the rest;
And now I may say of this Prophesy as our Saviour himself did of Another, This day was this Scripture fulfilled in christ who is signaculum omnium Prophetarum, who was the great Prophet who was to come, and the seal of all the rest;
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in whom all Prophesies were at an end.
in whom all prophecies were At an end.
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And therefore we will but change the Tense, and not read it DESCENDET, he shall come down, (for the Jew himself will yield us thus much) but DESCENDIT: The fulness of time is come, and he is come down already.
And Therefore we will but change the Tense, and not read it DESCENDET, he shall come down, (for the Jew himself will yield us thus much) but DESCENDIT: The fullness of time is come, and he is come down already.
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In quo quicquid retro fuit, demutatum est, saith Yertullian; In whom whatsoever was in times past is either changed, as Circumcision; or supplied, as the Law; or fulfilled, as the Prophesies;In quo quicquid retro fuit, demutatum est, Says Yertullian; In whom whatsoever was in times past is either changed, as Circumcision; or supplied, as the Law; or fulfilled, as the prophecies;
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or made perfect, as Faith it self. The Subject of the Song is the same. Eaedem voces sonant, eaedem literae notant, idem Spiritus pulsat;
or made perfect, as Faith it self. The Subject of the Song is the same. Eaedem voces sonant, eaedem literae Note, idem Spiritus pulsat;
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The words that sound, the same; the letters that character him out, the same; the same Spirit, which inspires the Prophets, and now speaks to us.
The words that found, the same; the letters that character him out, the same; the same Spirit, which inspires the prophets, and now speaks to us.
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Only for the Feasts sake we will but change the time, the Future for the Present,
Only for the Feasts sake we will but change the time, the Future for the Present,
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and so express our thanks and joy:
and so express our thanks and joy:
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Which should as far exceed the joy of the Prophets as Fruition doth Hope, and the present enjoying of the benefit a sad and earnest expectation of it.
Which should as Far exceed the joy of the prophets as Fruition does Hope, and the present enjoying of the benefit a sad and earnest expectation of it.
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And then there will naturally arise the handling of these points. 1. We shall consider the Incarnation of the Son of God as a Descent or Comming down; 2. The Manner of this Descent.
And then there will naturally arise the handling of these points. 1. We shall Consider the Incarnation of the Son of God as a Descent or Coming down; 2. The Manner of this Descent.
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It was placidus & insensibilis, saith the Father, sweet and peaceable, without trouble, without noise, scarcely to be perceiv'd;
It was Placidus & insensibilis, Says the Father, sweet and peaceable, without trouble, without noise, scarcely to be perceived;
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not in the strong wind, to rend us to pieces; not in the Earth-quake, to shake us;
not in the strong wind, to rend us to Pieces; not in the Earthquake, to shake us;
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not in the fire, to consume us; but in a still and small voice: not as Thunder, to make a noise;
not in the fire, to consume us; but in a still and small voice: not as Thunder, to make a noise;
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not as Hayl, to rattle on the house-tops; not as the Blast and Mildew, to wither us;
not as Hail, to rattle on the housetops; not as the Blast and Mildew, to wither us;
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but as the Rain falling sweetly on the grass, or on a fleece of wooll,
but as the Rain falling sweetly on the grass, or on a fleece of wool,
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and as the showers which water the earth, and make it fruitful. 3. We shall observe the Effect which this Descent produceth,and as the showers which water the earth, and make it fruitful. 3. We shall observe the Effect which this Descent Produceth,
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or the Fruit which springs up upon the fall of this gracious Rain; First, Righteousness springs up,
or the Fruit which springs up upon the fallen of this gracious Rain; First, Righteousness springs up,
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and spreads her self, Justus florebit; So some render it;
and spreads her self, Justus florebit; So Some render it;
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The righteous shall flourish. Secondly, After Righteousness Peace shews it self, even abundance of peace. And Thirdly, both these are not herbae solstitiales, herbs which spring up and wither in one day,The righteous shall flourish. Secondly, After Righteousness Peace shows it self, even abundance of peace. And Thirdly, both these Are not herbae solstitiales, herbs which spring up and wither in one day,
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but which will be green and flourish so long as the Moon endureth, which is everlastingly.
but which will be green and flourish so long as the Moon Endureth, which is everlastingly.
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And therefore we must Fourthly, in the last place observe 1. the Relation which is between these two, Righteousness and Peace; They are NONLATINALPHABET.
And Therefore we must Fourthly, in the last place observe 1. the Relation which is between these two, Righteousness and Peace; They Are.
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Where there is Righteousness, there is Peace; and where there is Peace, there is Righteousness. 2. The Order;
Where there is Righteousness, there is Peace; and where there is Peace, there is Righteousness. 2. The Order;
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Righteousness first, and then abundance of Peace. Take them all three, and you shall find a kind of subordination betwixt them,Righteousness First, and then abundance of Peace. Take them all three, and you shall find a kind of subordination betwixt them,
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that he whose hands meted out the Heavens, and measur'd the waters, should lye in the cratch;
that he whose hands meted out the Heavens, and measured the waters, should lie in the cratch;
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for no Peace without Righteousness, no Righteousness without this Rain: But if the Son of God come down like rain, streight Righteousness appears on the earth;
for no Peace without Righteousness, no Righteousness without this Rain: But if the Son of God come down like rain, straight Righteousness appears on the earth;
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and upon the same watering, and from the same root, shoots forth abundance of Peace, and both so long as the Moon endureth.
and upon the same watering, and from the same root, shoots forth abundance of Peace, and both so long as the Moon Endureth.
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Of these then in their Order briefly and plainly; and first of the Descent. He that ascended is he also that descended first, saith the Apostle.
Of these then in their Order briefly and plainly; and First of the Descent. He that ascended is he also that descended First, Says the Apostle.
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And he came down very low: He brought himself sub lege, under the Law; sub cultro, under the Knife, at his Circumeision; sub maledicto, under the curse;
And he Come down very low: He brought himself sub lege, under the Law; sub cultro, under the Knife, At his Circumcision; sub maledicto, under the curse;
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sub potestate tenebrarum, under the power of darkness;sub potestate tenebrarum, under the power of darkness;
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down into the cratch, down into the world, and down when he was lifted up upon the Cross, (for that ascension was a great descent,) and from thence down into the grave,down into the cratch, down into the world, and down when he was lifted up upon the Cross, (for that Ascension was a great descent,) and from thence down into the grave,
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and lower yet, NONLATINALPHABET, into the lowermost parts of the earth: Thus low did he come down. But if we terminate his Descension in his Incarnation,
and lower yet,, into the lowermost parts of the earth: Thus low did he come down. But if we terminate his Descension in his Incarnation,
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if we interpret his Descent by NATUS EST, that he was born, and say no more, we have brought him very low,
if we interpret his Descent by BORN EST, that he was born, and say no more, we have brought him very low,
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even so low that the Angels themselves must NONLATINALPHABET, stoop to look after him;
even so low that the Angels themselves must, stoop to look After him;
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that not the clearest Understanding, not the quickest Apprehension, nothing but Faith, can follow after to behold him;
that not the Clearest Understanding, not the quickest Apprehension, nothing but Faith, can follow After to behold him;
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which yet must stand aloof off, and tremble, and wonder at this great sight. Hîc me solus complectitur stupor, saith the Father:
which yet must stand aloof off, and tremble, and wonder At this great sighed. Hîc me solus complectitur stupor, Says the Father:
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In other things my Reason may guide me, Meditation and Study may help me; and if not give me full resolution, yet some satisfaction at least.
In other things my Reason may guide me, Meditation and Study may help me; and if not give me full resolution, yet Some satisfaction At least.
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But here, O prodigia! O miracula! O prodigy, O miracle of mercy! NONLATINALPHABET, O the paradox of this strange Descent!
But Here, O Prodigies! O Miracles! Oh prodigy, Oh miracle of mercy!, Oh the paradox of this strange Descent!
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This is a depth which I connot foard, a gulph wherein I am swallowed up, and have no light left me but my Faith and Admiration.
This is a depth which I connote foard, a gulf wherein I am swallowed up, and have no Light left me but my Faith and Admiration.
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Certe mirabilis descensus, saith Leo, a wonderful descent, Ã coelo ad uterum, from his Throne to the Womb;Certain mirabilis descensus, Says Leo, a wondered descent, Ã coelo ad uterum, from his Throne to the Womb;
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from his Palace, to a Dungeon; from his dwelling place on high, to dwell in our flesh;
from his Palace, to a Dungeon; from his Dwelling place on high, to dwell in our Flesh;
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from riding on the Cherubin, to hanging on the Teat. A wonderful Descent!
from riding on the Cherubin, to hanging on the Teat. A wondered Descent!
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Where is the wise? Where is the Scribe? Where is the Disputer of this World? That God should thus come down; that he that conteineth all things should be compassed by a Woman;Where is the wise? Where is the Scribe? Where is the Disputer of this World? That God should thus come down; that he that Containeth all things should be compassed by a Woman;
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that he should cry as a child, at whose voice the Angels and Archangels tremble;
that he should cry as a child, At whose voice the Angels and Archangels tremble;
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Deus visibilis, & Deus contrectabilis, as Hilary speaks, that God should be seen and touched and handled, no Orator, no Eloquence, the tongues of Men and Angels cannot reach it.Deus visibilis, & Deus contrectabilis, as Hilary speaks, that God should be seen and touched and handled, no Orator, no Eloquence, the tongues of Men and Angels cannot reach it.
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O anima, opus est tibi imperitiâ meâ; O my soul, learn to be ignorant, and not to know what is unsearchable.O anima, opus est tibi imperitiâ meâ; Oh my soul, Learn to be ignorant, and not to know what is unsearchable.
fw-la fw-la, fw-la fw-la fw-la fw-la fw-la; uh po11 n1, vvb pc-acp vbi j, cc xx pc-acp vvi r-crq vbz j.
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Abundat sibi locuples fides; It is enough for me to believe that the Son of God came down. And this coming down we may call his Humiliation, his Exinanition, his Low estate.Abundat sibi Locuples fides; It is enough for me to believe that the Son of God Come down. And this coming down we may call his Humiliation, his Exinanition, his Low estate.
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Not that his Divine nature could descend NONLATINALPHABET, consider'd in it self; but God came down NONLATINALPHABET, in respect of that gracious dispensation by which he vouchsafed to dwell amongst us.
Not that his Divine nature could descend, considered in it self; but God Come down, in respect of that gracious Dispensation by which he vouchsafed to dwell among us.
xx d po31 j-jn n1 vmd vvi, vvn p-acp pn31 n1; p-acp np1 vvd a-acp, p-acp n1 pp-f cst j n1 p-acp r-crq pns31 vvd pc-acp vvi p-acp pno12.
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For he assumed into the unity of his Person that which before he was not, and yet remained that which he was. Ille quod est, semper est; & sicut est, ita est;
For he assumed into the unity of his Person that which before he was not, and yet remained that which he was. Isle quod est, semper est; & sicut est, ita est;
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For what he is, he alwaies is; and as he is, so he is, without any shew or shadow of change.
For what he is, he always is; and as he is, so he is, without any show or shadow of change.
p-acp r-crq pns31 vbz, pns31 av vbz; cc c-acp pns31 vbz, av pns31 vbz, p-acp d n1 cc n1 pp-f n1.
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But yet in the great work of our redemption he may seem to have laid his Majesty aside,
But yet in the great work of our redemption he may seem to have laid his Majesty aside,
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and not to have exercised that Power which was coeternal with him, as infinite as Himself.
and not to have exercised that Power which was coeternal with him, as infinite as Himself.
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And now it is no blasphemy, but salvation, to say, That he who created man was made a Man;
And now it is no blasphemy, but salvation, to say, That he who created man was made a Man;
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That he who was the God of Mary, was the Son of Mary; That he that made the world had not a hole to hide his head;
That he who was the God of Marry, was the Son of Marry; That he that made the world had not a hold to hide his head;
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That he who was the Law-giver was made under the Law.
That he who was the Lawgiver was made under the Law.
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And therefore in every action almost, as he did manifest his Power, so he exprest his Humility.
And Therefore in every actium almost, as he did manifest his Power, so he expressed his Humility.
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A Star stands over him, when he lay in the Manger; He rebukes the Winds, who was asleep in the Ship:
A Star Stands over him, when he lay in the Manger; He rebukes the Winds, who was asleep in the Ship:
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He commands the Sea, and Fishes bring tribute in their mouths; but at Caesars commands he submits and pays it:
He commands the Sea, and Fish bring tribute in their mouths; but At Caesars commands he submits and pays it:
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He strikes a band of men backward to the Ground, but yields as a man, and is bound, and led away as a sheep to the slaughter.
He strikes a band of men backward to the Ground, but yields as a man, and is bound, and led away as a sheep to the slaughter.
pns31 vvz dt n1 pp-f n2 av-j p-acp dt n1, cc-acp vvz p-acp dt n1, cc vbz vvn, cc vvd av p-acp dt n1 p-acp dt n1.
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And thus that Love which reconcil'd the World unto God, reconcileth these strange contradictions; a God, and a Man;
And thus that Love which reconciled the World unto God, reconcileth these strange contradictions; a God, and a Man;
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a God that sleeps, that thirsts; vectigalis Deus, a tributary God; Deus in vinculis, a God in bonds;
a God that sleeps, that thirsts; vectigalis Deus, a tributary God; Deus in vinculis, a God in bonds;
dt n1 cst vvz, cst vvz; fw-la fw-la, dt n-jn n1; np1 p-acp fw-la, dt np1 p-acp n2;
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a God crucified, dead and buried. All which Descents he had not in natura, not in his Divine Nature.
a God Crucified, dead and buried. All which Descents he had not in Nature, not in his Divine Nature.
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He came unto his own, and his own received him not: He comes down, but as a Phantasin, as a mear Creature;He Come unto his own, and his own received him not: He comes down, but as a Phantasin, as a mear Creature;
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and that Holy thing which is born in us shall be called the Son of God.
and that Holy thing which is born in us shall be called the Son of God.
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Neque enim defecit in sese, qui se evacuavit in sese, saith Hilary; For He who emptied himself in himself did not so descend as to leave or loose himself. But the Descent was in persona, in his Person, in respect of his voluntary Dispensation, by which he willingly yielded to assume and unite the Humane nature to Himself.Neque enim defecit in seize, qui se evacuavit in seize, Says Hilary; For He who emptied himself in himself did not so descend as to leave or lose himself. But the Descent was in persona, in his Person, in respect of his voluntary Dispensation, by which he willingly yielded to assume and unite the Humane nature to Himself.
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And thus he was made of that Woman who was made by himself; and was conteined in her womb, whom the Heavens cannot contein;
And thus he was made of that Woman who was made by himself; and was contained in her womb, whom the Heavens cannot contain;
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and was cut out of the land of the living, who was in truth, what Melchisedec was only in the conceit of men in his time, without father, and without mother, having no beginning of days, nor end of life:
and was Cut out of the land of the living, who was in truth, what Melchizedek was only in the conceit of men in his time, without father, and without mother, having no beginning of days, nor end of life:
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He was less then his Father, and yet his Fathers Equal; the Son of David, and yet Davids Lord;
He was less then his Father, and yet his Father's Equal; the Son of David, and yet Davids Lord;
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A case which plunged the great Rabbies among the Pharisees, who had not yet learned this wisdom; nor known this knowledge of the Holy.
A case which plunged the great Rabbies among the Pharisees, who had not yet learned this Wisdom; nor known this knowledge of the Holy.
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But most true it is, Non fallit in vocabulis Deus. God speaks of things as they are;
But most true it is, Non Falls in vocabulis Deus. God speaks of things as they Are;
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nor is there any ambiguity in his words. He tells us he is God, and he tells us he is man:
nor is there any ambiguity in his words. He tells us he is God, and he tells us he is man:
ccx vbz pc-acp d n1 p-acp po31 n2. pns31 vvz pno12 pns31 vbz np1, cc pns31 vvz pno12 pns31 vbz n1:
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He tells us that his dwelling-place is in Heaven, and he tells us that he came down into the world:
He tells us that his dwelling-place is in Heaven, and he tells us that he Come down into the world:
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He tells us he is from everlasting, and he tells us he was born in the fulness of time.
He tells us he is from everlasting, and he tells us he was born in the fullness of time.
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Et quod à Deo discitur, totum est; And what he tells us, is all that can be said.Et quod à God discitur, totum est; And what he tells us, is all that can be said.
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Nor must our Curiosity strive to enter in at the Needles eye, where he hath open'd an effectual Door.
Nor must our Curiosity strive to enter in At the Needles eye, where he hath opened an effectual Door.
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Indeed it was the Devils policie, when his Altars were overthrown, when his Oracles were silenced,
Indeed it was the Devils policy, when his Altars were overthrown, when his Oracles were silenced,
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when he was driven from his Temples, when his God-head was laid in the dust,
when he was driven from his Temples, when his Godhead was laid in the dust,
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and when Pagans and Idolaters his subjects and slaves came in willingly in the days of Christs power, to strive dimidiare Christum, to divide Christ into halves;
and when Pagans and Idolaters his subject's and slaves Come in willingly in the days of Christ power, to strive dimidiare Christ, to divide christ into halves;
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and when Christ became the language of the whole world, to confound their language, that men might not understand one anothers speech.
and when christ became the language of the Whole world, to confound their language, that men might not understand one another's speech.
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And like a subtle enemy, when he was beat out of the field, he made it his master-piece to raise a civil dissension in the City of God. Proh! quanta etiamnum patitur Verbum! saith the Father;
And like a subtle enemy, when he was beatrice out of the field, he made it his masterpiece to raise a civil dissension in the city of God. Proh! quanta etiamnum patitur Verbum! Says the Father;
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Good God! how much doth Christ yet suffer in his Church! He came into the world, and the world knew him not.
Good God! how much does christ yet suffer in his Church! He Come into the world, and the world knew him not.
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not by converting the Godhead into Flesh, as Cerinthus; nor the Flesh into the Godhead,
not by converting the Godhead into Flesh, as Cerinthus; nor the Flesh into the Godhead,
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so Anius: as an adopted Son, so Phocius: which is in effect to say he came not down at all.
so Anius: as an adopted Son, so Phocius: which is in Effect to say he Come not down At all.
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For if he be a meer creature, the Descent is not so low.
For if he be a mere creature, the Descent is not so low.
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And if he be adopted to this work, it is rather a rise then a Descension. And if he be but the Son of Mary made the Son of God,
And if he be adopted to this work, it is rather a rise then a Descension. And if he be but the Son of Marry made the Son of God,
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and not the Son of God made the Son of Mary, it is no Descent at all.
and not the Son of God made the Son of Marry, it is no Descent At all.
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I do not love to rake these mis-shapen Monsters out of their dust;
I do not love to rake these misshapen Monsters out of their dust;
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but that I see at this day they walk too boldly upon the face of the earth,
but that I see At this day they walk too boldly upon the face of the earth,
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and knock, and that with some violence, to have admittance into the Church.
and knock, and that with Some violence, to have admittance into the Church.
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And therefore it will behove us to take the whole armour of Faith, and to stand upon our defence;
And Therefore it will behove us to take the Whole armour of Faith, and to stand upon our defence;
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conservare vocabula in luce proprietatum, to preserve the propriety of words entire, to walk by that light which they cast,conservare vocabula in luce proprietatum, to preserve the propriety of words entire, to walk by that Light which they cast,
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and not with those Hereticks NONLATINALPHABET, to make use of those Phrases which speak Christ Man, and NONLATINALPHABET, to pass by those which magnifie him as God;
and not with those Heretics, to make use of those Phrases which speak christ Man, and, to pass by those which magnify him as God;
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but to joyn together NONLATINALPHABET and NONLATINALPHABET, his good pleasure and his power; to say that he came into the world,
but to join together and, his good pleasure and his power; to say that he Come into the world,
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and to say that he created the world;
and to say that he created the world;
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to say he was the scorn of men, and to say he was the Image of his Father;
to say he was the scorn of men, and to say he was the Image of his Father;
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in a word, ipsi Deo de se credere, to believe God in that he speaks of himself.
in a word, ipsi God de se Believe, to believe God in that he speaks of himself.
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And then we may turn aside, and behold this great sight, and make it our glory and crown to say, Descendit Rex, not Solomon, but the King of Kings, the King of Glory, is come down.
And then we may turn aside, and behold this great sighed, and make it our glory and crown to say, Descendit Rex, not Solomon, but the King of Kings, the King of Glory, is come down.
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And so I pass from the Descent, or Coming down, to the Manner of it, Descendit sicut pluvia, &c. The Manner of his Descent is as wonderfull, as the Descent it self.
And so I pass from the Descent, or Coming down, to the Manner of it, Descendit sicut pluvia, etc. The Manner of his Descent is as wonderful, as the Descent it self.
cc av pns11 vvb p-acp dt n1, cc vvg a-acp, p-acp dt n1 pp-f pn31, fw-la fw-la fw-la, av dt n1 pp-f po31 n1 vbz a-acp j, c-acp dt n1 pn31 n1.
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It is as full of wonder that he thus came down, as that he would come down;
It is as full of wonder that he thus Come down, as that he would come down;
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especially if we consider the place to which he came, the World;
especially if we Consider the place to which he Come, the World;
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a Babylon of confusion, a Sodom, a Land of Philistines, of Giants, who made it as a Law to fight against the God of Heaven.
a Babylon of confusion, a Sodom, a Land of philistines, of Giants, who made it as a Law to fight against the God of Heaven.
dt np1 pp-f n1, dt np1, dt n1 pp-f njp2, pp-f n2, r-crq vvd pn31 p-acp dt n1 pc-acp vvi p-acp dt n1 pp-f n1.
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We might have expected rather that he should have come cown as a Fire, to consume us;
We might have expected rather that he should have come Cown as a Fire, to consume us;
pns12 vmd vhi vvn av-c cst pns31 vmd vhi vvn n1 p-acp dt n1, pc-acp vvi pno12;
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as a Tempest, to devour us; as Thunder, to amaze us;
as a Tempest, to devour us; as Thunder, to amaze us;
c-acp dt n1, pc-acp vvi pno12; c-acp n1, pc-acp vvi pno12;
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then as Rain, to fall softly upon us, or as a Shower, to water and refresh us:
then as Rain, to fallen softly upon us, or as a Shower, to water and refresh us:
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yet now by the virtue of his comming down it drops in all places of his Dominion.
yet now by the virtue of his coming down it drops in all places of his Dominion.
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that he should have come down to blast and dig us up by the roots, rather then to yield us juice and life to grow green and flourish.
that he should have come down to blast and dig us up by the roots, rather then to yield us juice and life to grow green and flourish.
cst pns31 vmd vhi vvn a-acp pc-acp vvi cc vvi pno12 a-acp p-acp dt n2, av-c cs pc-acp vvi pno12 n1 cc n1 pc-acp vvi j-jn cc n1.
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Indeed we could expect no less:
Indeed we could expect no less:
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But his mercy is above all his works, and then far above our expectation, far above all that we could conceive, far above our sins, which were gone over our heads,
But his mercy is above all his works, and then Far above our expectation, Far above all that we could conceive, Far above our Sins, which were gone over our Heads,
cc-acp po31 n1 vbz p-acp d po31 n2, cc av av-j p-acp po12 n1, av-j p-acp d cst pns12 vmd vvi, av-j p-acp po12 n2, r-crq vbdr vvn p-acp po12 n2,
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and hung there ready to fall in vengeance upon us.
and hung there ready to fallen in vengeance upon us.
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And rather then they should fall as hailstones and coals of fire, he himself comes down like rain, and as showers that water the earth.
And rather then they should fallen as hailstones and coals of fire, he himself comes down like rain, and as showers that water the earth.
cc av-c cs pns32 vmd vvi p-acp n2 cc n2 pp-f n1, pns31 px31 vvz a-acp av-j n1, cc c-acp n2 cst n1 dt n1.
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Justice would have stay'd him, and for him sent down a Thunderbolt;
justice would have stayed him, and for him sent down a Thunderbolt;
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but Mercy prevail'd, and had the better of Justice, and in this manner brings him down himself.
but Mercy prevailed, and had the better of justice, and in this manner brings him down himself.
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And here to shew you the manner of his coming down, we shall observe a threefold Descent;
And Here to show you the manner of his coming down, we shall observe a threefold Descent;
cc av pc-acp vvi pn22 dt n1 pp-f po31 vvg a-acp, pns12 vmb vvi dt j n1;
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in uterum matris, into the Virgins womb; in mundum, into the World; and in homines, into the Souls of men.in uterum matris, into the Virgins womb; in Mundum, into the World; and in homines, into the Souls of men.
p-acp fw-la fw-la, p-acp dt ng1 n1; p-acp fw-la, p-acp dt n1; cc p-acp fw-la, p-acp dt n2 pp-f n2.
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For as the Virgins womb was thalamus Christi, the Bride-chamber of Christ, wherein the Holy Ghost did knit the indissoluble knot between his Humane nature,
For as the Virgins womb was thalamus Christ, the Bridechamber of christ, wherein the Holy Ghost did knit the indissoluble knot between his Humane nature,
p-acp p-acp dt ng1 n1 vbds fw-la fw-la, dt n1 pp-f np1, c-crq dt j n1 vdd vvi dt j n1 p-acp po31 j n1,
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and his Deity, so the World was the place where he pitcht his Tent, and the Soul of man is the Temple of the Lord, where the same quickning Spirit by the operation of Faith makes up that eternal union and conjunction between the Members and the Head:
and his Deity, so the World was the place where he pitched his Tent, and the Soul of man is the Temple of the Lord, where the same quickening Spirit by the operation of Faith makes up that Eternal Union and conjunction between the Members and the Head:
cc po31 n1, av dt n1 vbds dt n1 c-crq pns31 vvd po31 n1, cc dt n1 pp-f n1 vbz dt n1 pp-f dt n1, c-crq dt d j-vvg n1 p-acp dt n1 pp-f n1 vvz a-acp d j n1 cc n1 p-acp dt n2 cc dt n1:
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And into all these he came down NONLATINALPHABET, saith St. Chrysostom: (and we find the very same words in the sixth Councel of Constantinople) quietly and without any noise at all;
And into all these he Come down, Says Saint Chrysostom: (and we find the very same words in the sixth Council of Constantinople) quietly and without any noise At all;
cc p-acp d d pns31 vvd a-acp, vvz n1 np1: (cc pns12 vvb dt j d n2 p-acp dt ord n1 pp-f np1) av-jn cc p-acp d n1 p-acp d;
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like Rain, which we may know is fallen by the moistures of the Fleece or Grass,
like Rain, which we may know is fallen by the moistures of the Fleece or Grass,
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but not hear when it falls.
but not hear when it falls.
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And first, thus he came down into the Virgins womb as upon the Grass, and made her fruitful to bring forth the Son of God;
And First, thus he Come down into the Virgins womb as upon the Grass, and made her fruitful to bring forth the Son of God;
cc ord, av pns31 vvd a-acp p-acp dt ng1 n1 a-acp p-acp dt n1, cc vvd po31 j pc-acp vvi av dt n1 pp-f np1;
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1380
and as into a fleece of wooll, out of which he made up tegmen carnis, the vail and garment of his flesh;
and as into a fleece of wool, out of which he made up tegmen carnis, the Vail and garment of his Flesh;
cc c-acp p-acp dt n1 pp-f n1, av pp-f r-crq pns31 vvd a-acp n2 fw-la, dt n1 cc n1 pp-f po31 n1;
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and so without noise, so unconceivably, that as it is an Article of our Faith,
and so without noise, so unconceivably, that as it is an Article of our Faith,
cc av p-acp n1, av av-j, cst c-acp pn31 vbz dt n1 pp-f po12 n1,
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and the very language of a Christian, to say, He is come down, so it is a question which poseth the whole world,
and the very language of a Christian, to say, He is come down, so it is a question which poseth the Whole world,
cc dt j n1 pp-f dt njp, pc-acp vvi, pns31 vbz vvn a-acp, av pn31 vbz dt n1 r-crq vvz dt j-jn n1,
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and none but himself can resolve the Quomodo, How he came down.
and none but himself can resolve the Quomodo, How he Come down.
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For as he came down, and was made Man, not NONLATINALPHABET, or NONLATINALPHABET, not by any alteration or mutation of his Divine Essence;
For as he Come down, and was made Man, not, or, not by any alteration or mutation of his Divine Essence;
p-acp c-acp pns31 vvd a-acp, cc vbds vvn n1, xx, cc, xx p-acp d n1 cc n1 pp-f po31 j-jn n1;
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sine periculo statûs sui, saith Tertullian, without any danger of the least change of his state;sine periculo statûs sui, Says Tertullian, without any danger of the least change of his state;
fw-la fw-la fw-la fw-la, vvz np1, p-acp d n1 pp-f dt ds n1 pp-f po31 n1;
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as Valentius; no, nor by compounding and mingling the Natures, so that after the union there should remain one entire Nature of them both;
as Valentius; no, nor by compounding and mingling the Nature's, so that After the Union there should remain one entire Nature of them both;
c-acp np1; av-dx, ccx p-acp vvg cc vvg dt n2, av cst p-acp dt n1 a-acp vmd vvi crd j n1 pp-f pno32 d;
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but by an invisible, inconceivable, ineffable union:
but by an invisible, inconceivable, ineffable Union:
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So also did the blessed Virgin conceive and bring him forth without any pain of travel, without any breach of nature, without any alteration,
So also did the blessed Virgae conceive and bring him forth without any pain of travel, without any breach of nature, without any alteration,
av av vdd dt j-vvn n1 vvi cc vvi pno31 av p-acp d n1 pp-f n1, p-acp d n1 pp-f n1, p-acp d n1,
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and retained gaudium matris cum honore virginitatis, the joy of a Mother, and yet the integrity and honour of a Virgin.
and retained gaudium matris cum honore virginitatis, the joy of a Mother, and yet the integrity and honour of a Virgae.
cc vvd fw-la fw-la fw-la fw-la fw-la, dt n1 pp-f dt n1, cc av dt n1 cc n1 pp-f dt n1.
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We may say, Peperit, non parturivit, She brought Christ forth, but did not travel.
We may say, Peperit, non parturivit, She brought christ forth, but did not travel.
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And Tertullian, where he conjures down that spectrum and Phantasm of Marcion, borrows his very words,
And Tertullian, where he conjures down that spectrum and Phantasm of Marcion, borrows his very words,
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and urgeth this for a truth, Peperit, & non peperit; virgo, & non virgo; She brought forth, and did not bring forth;
and urges this for a truth, Peperit, & non Peperit; virgo, & non virgo; She brought forth, and did not bring forth;
cc vvz d p-acp dt n1, n1, cc fw-fr n1; fw-la, cc fw-la fw-la; pns31 vvd av, cc vdd xx vvi av;
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a Virgin, and not a Virgin. She brought forth, saith he, because Christ did take of her flesh;
a Virgae, and not a Virgae. She brought forth, Says he, Because christ did take of her Flesh;
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and she did not bring forth, because she took nothing from man: A Virgin in respect of her Husband;
and she did not bring forth, Because she took nothing from man: A Virgae in respect of her Husband;
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and not a Virgin, in respect of her Child.
and not a Virgae, in respect of her Child.
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And so being busie in the confutation of one error, he seems to run unadvisedly upon another.
And so being busy in the confutation of one error, he seems to run unadvisedly upon Another.
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But his meaning is more then this; That she was both a Mother, and yet a Virgin;
But his meaning is more then this; That she was both a Mother, and yet a Virgae;
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and that Christ was born communi lege, as other men are, and not utero clauso, the Womb being shut.
and that christ was born Communi lege, as other men Are, and not utero clauso, the Womb being shut.
cc cst np1 vbds vvn fw-la fw-la, p-acp j-jn n2 vbr, cc xx fw-la fw-la, dt n1 vbg vvn.
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Which, whether it be true or false, I leave to those learned Chirurgions and masculine Midwifes, the Schoolmen, to determine.
Which, whither it be true or false, I leave to those learned Chirurgeons and masculine Midwifes, the Schoolmen, to determine.
r-crq, cs pn31 vbb j cc j, pns11 vvb p-acp d j n2 cc j n2, dt n2, pc-acp vvi.
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I will say no more, but with the Father, Enormi & otiosae curiositati tantum deerit discere quantum libuerit inquirere, Vain and irregular Curiosity gains no ground in the search of those things which are too hard for it,
I will say no more, but with the Father, Enormi & otiosae curiositati Tantum deerit discere quantum libuerit inquirere, Vain and irregular Curiosity gains no ground in the search of those things which Are too hard for it,
pns11 vmb vvi av-dx av-dc, cc-acp p-acp dt n1, np1 cc fw-la n1 fw-la fw-la fw-la fw-la fw-la fw-la, j cc j n1 vvz dx n1 p-acp dt n1 pp-f d n2 r-crq vbr av j c-acp pn31,
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and of which we have no evidence of Scripture:
and of which we have no evidence of Scripture:
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and all the profit she reaps is but this, to run forward apace, and to be struck blind in the way;
and all the profit she reaps is but this, to run forward apace, and to be struck blind in the Way;
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to make great speed, and be further off.
to make great speed, and be further off.
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1405
It is enough for us to believe and acknowledge that she was a pure and immaculate Virgin, that the Holy Ghost overshadowed her, that she was that Fleece into which this gracious Rain fell sine soni verbere, without any noise or sound:
It is enough for us to believe and acknowledge that she was a pure and immaculate Virgae, that the Holy Ghost overshadowed her, that she was that Fleece into which this gracious Rain fell sine soni verbere, without any noise or found:
pn31 vbz av-d p-acp pno12 pc-acp vvi cc vvi cst pns31 vbds dt j cc j n1, cst dt j n1 vvn pno31, cst pns31 vbds cst n1 p-acp r-crq d j n1 vvd fw-la fw-la vvi, p-acp d n1 cc n1:
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that, as a Fleece, she was made both solid and soft;
that, as a Fleece, she was made both solid and soft;
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softned and made fine by the power of the Most High, to receive this heavenly Shower, to conceive that;
softened and made fine by the power of the Most High, to receive this heavenly Shower, to conceive that;
vvn cc vvd j p-acp dt n1 pp-f dt av-ds j, pc-acp vvi d j n1, pc-acp vvi d;
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Of the Angel that comforted him: But it was in his agony. Of the Earth shaking,
Of the Angel that comforted him: But it was in his agony. Of the Earth shaking,
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and solid, to conceive him without the division of parts, to receive him into her womb as sheep do the Rain into their Fleece, sine inquietudine, saith Ambrose, without any motion or stirring;
and solid, to conceive him without the division of parts, to receive him into her womb as sheep do the Rain into their Fleece, sine inquietudine, Says Ambrose, without any motion or stirring;
cc j, pc-acp vvi pno31 p-acp dt n1 pp-f n2, pc-acp vvi pno31 p-acp po31 n1 p-acp n1 vdb dt n1 p-acp po32 n1, fw-la fw-la, vvz np1, p-acp d n1 cc j-vvg;
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parerc, nec compunè, to bring him forth without any compunction or conquassation of parts: to be soft, and prepared, and become a Mother;parerc, nec compunè, to bring him forth without any compunction or conquassation of parts: to be soft, and prepared, and become a Mother;
n1, fw-la fw-la, pc-acp vvi pno31 av p-acp d n1 cc n1 pp-f n2: pc-acp vbi j, cc vvn, cc vvi dt n1;
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•nd yet solid and entire still, and remain a Virgin. And further we need not carry the resemblance.
•nd yet solid and entire still, and remain a Virgae. And further we need not carry the resemblance.
vvb av j cc j av, cc vvi dt n1. cc av-jc pns12 vvb xx vvi dt n1.
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And therefore in the next place we will bring Christ from the Womb into the World.
And Therefore in the next place we will bring christ from the Womb into the World.
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And here though I cannot say the World was all mowen grass, or as a fleece, or as earth, but rather as brass, or as the barren rocks,
And Here though I cannot say the World was all mowen grass, or as a fleece, or as earth, but rather as brass, or as the barren Rocks,
cc av cs pns11 vmbx vvi dt n1 vbds d vvn n1, cc p-acp dt n1, cc p-acp n1, p-acp av-c c-acp n1, cc p-acp dt j n2,
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yet Christ came down into the World.
yet christ Come down into the World.
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1414
And he came, not jaciens fulmina, saith Chrysostom, in Thunder and Lightning, with a Fire to devoure before him, or a Tempest round about him; but in great humility, in silence:
And he Come, not jaciens Thunderbolts, Says Chrysostom, in Thunder and Lightning, with a Fire to devour before him, or a Tempest round about him; but in great humility, in silence:
cc pns31 vvd, xx n1 fw-la, vvz np1, p-acp n1 cc n1, p-acp dt n1 p-acp vvb p-acp pno31, cc dt n1 av-j p-acp pno31; p-acp p-acp j n1, p-acp n1:
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and, as his Kingdom, so his coming was not with observation. In a word, though he were the Lion of the tribe of Judah, yet he enters the world as a Lamb.
and, as his Kingdom, so his coming was not with observation. In a word, though he were the lion of the tribe of Judah, yet he enters the world as a Lamb.
cc, c-acp po31 n1, av po31 n-vvg vbds xx p-acp n1. p-acp dt n1, cs pns31 vbdr dt n1 pp-f dt n1 pp-f np1, av pns31 vvz dt n1 p-acp dt n1.
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For first, nasci se patitur, he condescends and suffers himself to be born, and is content to lye hid in the womb nine months, who might have taken the shape of a man in a moment. He grows up by degrees;
For First, Nasci se patitur, he condescends and suffers himself to be born, and is content to lie hid in the womb nine months, who might have taken the shape of a man in a moment. He grows up by Degrees;
p-acp ord, fw-la fw-la fw-la, pns31 vvz cc vvz px31 pc-acp vbi vvn, cc vbz j pc-acp vvi vvn p-acp dt n1 crd n2, r-crq vmd vhi vvn dt n1 pp-f dt n1 p-acp dt n1. pns31 vvz a-acp p-acp n2;
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1417
and being grown up, he is not ambitious to be known. He is baptized by his servant;
and being grown up, he is not ambitious to be known. He is baptised by his servant;
cc vbg vvn a-acp, pns31 vbz xx j pc-acp vbi vvn. pns31 vbz vvn p-acp po31 n1;
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1418
and being tempted by the Devil, nihil ultra verba conatur, he useth no other weapon then his Words.
and being tempted by the devil, nihil ultra verba conatur, he uses no other weapon then his Words.
cc vbg vvn p-acp dt n1, fw-la fw-la fw-la fw-la, pns31 vvz dx j-jn n1 cs po31 n2.
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1419
Was the Reed bruised? he broke it not. Did the Flax smoke? he quencht it not. Were Men ingrateful? he cured them.
Was the Reed Bruised? he broke it not. Did the Flax smoke? he quenched it not. Were Men ingrateful? he cured them.
vbds dt vvb vvn? pns31 vvn pn31 xx. vdd dt n1 n1? pns31 vvn pn31 xx. vbdr n2 j? pns31 vvd pno32.
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1420
His hand that betray'd him was in the dish with him.
His hand that betrayed him was in the dish with him.
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1421
So that as his Flesh was NONLATINALPHABET, the vail of his Divinity, so what he did and what he suffer'd were as so many curtains,
So that as his Flesh was, the Vail of his Divinity, so what he did and what he suffered were as so many curtains,
av cst p-acp po31 n1 vbds, dt n1 pp-f po31 n1, av q-crq pns31 vdd cc r-crq pns31 vvn vbdr p-acp av d n2,
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1422
or rather as a thick cloud, to obscure and darken his Majesty. You will tell me of the new Star;
or rather as a thick cloud, to Obscure and darken his Majesty. You will tell me of the new Star;
cc av-c p-acp dt j n1, pc-acp vvi cc vvi po31 n1. pn22 vmb vvi pno11 pp-f dt j n1;
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1423
But whether did it lead the Wise men? To see a poor Infant in a Manger:
But whither did it led the Wise men? To see a poor Infant in a Manger:
cc-acp q-crq vdd pn31 vvi dt j n2? p-acp vvi dt j n1 p-acp dt n1:
(9) sermon (DIV1)
84
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1424
And though the sign of the Star were glorious, yet the sign of the Cratch did obscure it. Of the Angels Anthem:
And though the Signen of the Star were glorious, yet the Signen of the Cratch did Obscure it. Of the Angels Anthem:
cc cs dt n1 pp-f dt n1 vbdr j, av dt n1 pp-f dt n1 vdd vvi pn31. pp-f dt ng1 n1:
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1425
But they were but a few Shepherds that heard it. Of the men of the East who came to worship him:
But they were but a few Shepherd's that herd it. Of the men of the East who Come to worship him:
cc-acp pns32 vbdr p-acp dt d n2 cst vvd pn31. pp-f dt n2 pp-f dt n1 r-crq vvd pc-acp vvi pno31:
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1426
But at the same time Herode the King did seek the Child to destroy him. Of his retinue: But they were Fishermen.
But At the same time Herod the King did seek the Child to destroy him. Of his retinue: But they were Fishermen.
cc-acp p-acp dt d n1 np1 dt n1 vdd vvi dt n1 pc-acp vvi pno31. pp-f po31 n1: cc-acp pns32 vbdr n2.
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1428
and the Vail of the Temple rent: But it was at his Death. Certò latuit in infirmitate Majestas;
and the vail of the Temple rend: But it was At his Death. Certò Latuit in Infirmity Majestas;
cc dt n1 pp-f dt n1 vvn: cc-acp pn31 vbds p-acp po31 n1. fw-la n1 p-acp vvi fw-la;
(9) sermon (DIV1)
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1429
his Majesty lay hid and was obscured in his Infirmity. And thus he temper'd and qualified his oeconomy amongst us;
his Majesty lay hid and was obscured in his Infirmity. And thus he tempered and qualified his economy among us;
po31 n1 vvd vvn cc vbds vvn p-acp po31 n1. cc av pns31 vvd cc vvd po31 n1 p-acp pno12;
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1430
cast forth these radiations of Majesty, and yet appeared as but under a cloud;
cast forth these radiations of Majesty, and yet appeared as but under a cloud;
vvb av d n2 pp-f n1, cc av vvd a-acp cc-acp p-acp dt n1;
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1431
had these tinctures and rayes of Greatness, and yet dulled and almost lost in Poverty and Ignominy and Scorn,
had these tinctures and rays of Greatness, and yet dulled and almost lost in Poverty and Ignominy and Scorn,
vhd d n2 cc n2 pp-f n1, cc av vvn cc av vvn p-acp n1 cc n1 cc n1,
(9) sermon (DIV1)
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1432
and, in respect of the Many, quencht in the bloud which he shed. But now we need not wonder that he thus came in silence and great humility.
and, in respect of the Many, quenched in the blood which he shed. But now we need not wonder that he thus Come in silence and great humility.
cc, p-acp n1 pp-f dt d, vvn p-acp dt n1 r-crq pns31 vvd. p-acp av pns12 vvb xx vvi cst pns31 av vvd p-acp n1 cc j n1.
(9) sermon (DIV1)
84
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1433
For the whole world was an Hospital of diseased men, or rather a Prison of Slaves and Captives fetter'd in the chains and bonds of Iniquity:
For the Whole world was an Hospital of diseased men, or rather a Prison of Slaves and Captives fettered in the chains and bonds of Iniquity:
p-acp dt j-jn n1 vbds dt n1 pp-f j-vvn n2, cc av-c dt n1 pp-f n2 cc n2-jn j-vvn p-acp dt n2 cc n2 pp-f n1:
(9) sermon (DIV1)
84
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1434
And should Christ have bow'd the Heavens and come down in glory? should he have shone in his Majesty? Should he have come in thunder and blackness of darkness? Certainly the sight would have been so terrible that Moses himself,
And should christ have bowed the Heavens and come down in glory? should he have shone in his Majesty? Should he have come in thunder and blackness of darkness? Certainly the sighed would have been so terrible that Moses himself,
cc vmd np1 vhi vvn dt n2 cc vvb a-acp p-acp n1? vmd pns31 vhb vvn p-acp po31 n1? vmd pns31 vhb vvn p-acp n1 cc n1 pp-f n1? av-j dt n1 vmd vhi vbn av j cst np1 px31,
(9) sermon (DIV1)
84
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1435
even the best men living, would have trembled and shaken. Had all been glory, all with us had been misery.
even the best men living, would have trembled and shaken. Had all been glory, all with us had been misery.
av dt js n2 vvg, vmd vhi vvn cc vvn. vhd d vbn n1, d p-acp pno12 vhn vbn n1.
(9) sermon (DIV1)
84
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1436
Had Christ come as God alone, we had been worse then the Beasts that perish, even companions of Devils.
Had christ come as God alone, we had been Worse then the Beasts that perish, even Sodales of Devils.
vhd np1 vvn p-acp np1 av-j, pns12 vhd vbn jc cs dt n2 cst vvb, j n2 pp-f n2.
(9) sermon (DIV1)
84
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1437
Nisi iram misericordia finivisset, saith the Father, If his Mercy had not stept in between his Majesty and us,Nisi iram misericordia finivisset, Says the Father, If his Mercy had not stepped in between his Majesty and us,
fw-la fw-la fw-la fw-la, vvz dt n1, cs po31 n1 vhd xx vvn p-acp p-acp po31 n1 cc pno12,
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1438
and quencht that fire which was ready to burn, the Prisoners, nay the Prison it self, had long since been consumed and brought to nothing.
and quenched that fire which was ready to burn, the Prisoners, nay the Prison it self, had long since been consumed and brought to nothing.
cc vvn d n1 r-crq vbds j pc-acp vvi, dt n2, uh-x dt n1 pn31 n1, vhd av-j a-acp vbn vvn cc vvn p-acp pix.
(9) sermon (DIV1)
84
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1439
Therefore Christ came not as a Judge, but as a Physician. For sick men are not cured with noise and ostentation. The Fleece was dry;
Therefore christ Come not as a Judge, but as a physician. For sick men Are not cured with noise and ostentation. The Fleece was dry;
av np1 vvd xx p-acp dt n1, cc-acp c-acp dt n1. p-acp j n2 vbr xx vvn p-acp n1 cc n1. dt n1 vbds j;
(9) sermon (DIV1)
84
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1440
and the gentle drops of Rain will wash and cleanse it: but a cataract, a deluge will drown the Sheep it self.
and the gentle drops of Rain will wash and cleanse it: but a cataract, a deluge will drown the Sheep it self.
cc dt j n2 pp-f n1 vmb vvi cc vvi pn31: cc-acp dt n1, dt n1 vmb vvi dt n1 pn31 n1.
(9) sermon (DIV1)
84
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1441
The Earth was dry, and the Grass mowen, desecta & detonsa, cut down; nay, carrosa à locustis, so the Chaldee, bitten and gnawn of Locusts.
The Earth was dry, and the Grass mowen, desecta & detonsa, Cut down; nay, carrosa à Locustis, so the Chaldee, bitten and gnawn of Locusts.
dt n1 vbds j, cc dt n1 vvn, fw-la cc fw-la, vvn a-acp; uh-x, fw-la fw-fr fw-la, av dt np1, vvn cc vvn pp-f n2.
(9) sermon (DIV1)
84
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1442
And no Locusts comparable to Sins, which devour not leaves only, but the very root. Now when Locusts swarm, commonly it is a drought.
And no Locusts comparable to Sins, which devour not leaves only, but the very root. Now when Locusts swarm, commonly it is a drought.
cc dx n2 j p-acp n2, r-crq vvb xx n2 av-j, cc-acp dt j n1. av c-crq n2 vvb, av-j pn31 vbz dt n1.
(9) sermon (DIV1)
84
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1443
Therefore Rain and Showers are most seasonable, to make the Grass grow afresh. But Fire would consume all.
Therefore Rain and Showers Are most seasonable, to make the Grass grow afresh. But Fire would consume all.
av n1 cc n2 vbr av-ds j, pc-acp vvi dt n1 vvb av. p-acp n1 vmd vvi d.
(9) sermon (DIV1)
84
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1444
It is impossible, saith the Father, that our shackles should be knocked off, and we set at liberty, nisi in nostris fieret humilis qui omnipotens permanebat in suis, unless he were made humble in our nature who was Omnipotent in his own;
It is impossible, Says the Father, that our shackles should be knocked off, and we Set At liberty, nisi in nostris fieret Humilis qui omnipotens permanebat in suis, unless he were made humble in our nature who was Omnipotent in his own;
pn31 vbz j, vvz dt n1, cst po12 n2 vmd vbi vvn a-acp, cc pns12 vvb p-acp n1, fw-la p-acp fw-la fw-la fw-la fw-la fw-la fw-la p-acp fw-la, cs pns31 vbdr vvn j p-acp po12 n1 r-crq vbds j p-acp po31 d;
(9) sermon (DIV1)
84
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1445
Impossible, that the mowen grass should grow up without Rain, or those who are dead in sins be received with a consuming fire.
Impossible, that the mowen grass should grow up without Rain, or those who Are dead in Sins be received with a consuming fire.
j, cst dt vvn n1 vmd vvi a-acp p-acp n1, cc d r-crq vbr j p-acp n2 vbb vvn p-acp dt j-vvg n1.
(9) sermon (DIV1)
84
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1448
And therefore that which she looks upon, is seen, but hidden; hath light, but clouded; is most probably, but not demonstratively true.
And Therefore that which she looks upon, is seen, but hidden; hath Light, but clouded; is most probably, but not demonstratively true.
cc av cst r-crq pns31 vvz p-acp, vbz vvn, cc-acp vvn; vhz n1, cc-acp vvn; vbz av-ds av-j, cc-acp xx av-j j.
(9) sermon (DIV1)
85
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1449
For I do not believe that a Man is a living creature, or that the Sun shines;
For I do not believe that a Man is a living creature, or that the Sun shines;
p-acp pns11 vdb xx vvi cst dt n1 vbz dt j-vvg n1, cc cst dt n1 vvz;
(9) sermon (DIV1)
85
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1450
because the one is evident to my Understanding, the other open to my Sense. Fides non nisi difficultate constat;
Because the one is evident to my Understanding, the other open to my Sense. Fides non nisi difficultate constat;
c-acp dt pi vbz j p-acp po11 n1, dt j-jn j p-acp po11 n1. fw-la fw-fr fw-la fw-gr fw-la;
(9) sermon (DIV1)
85
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1451
Faith cannot subsist unless it finds some difficulty to struggle with. And this is the merit, the dignity of our Faith:
Faith cannot subsist unless it finds Some difficulty to struggle with. And this is the merit, the dignity of our Faith:
n1 vmbx vvi cs pn31 vvz d n1 pc-acp vvi p-acp. cc d vbz dt n1, dt n1 pp-f po12 n1:
(9) sermon (DIV1)
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1452
Though a cloud come between it and the object, to look through it;
Though a cloud come between it and the Object, to look through it;
cs dt n1 vvb p-acp pn31 cc dt n1, pc-acp vvi p-acp pn31;
(9) sermon (DIV1)
85
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1453
as Abraham, though the body be dead, and the womb dead, yet against hope to believe in hope that he shall become the Father of many Nations;
as Abraham, though the body be dead, and the womb dead, yet against hope to believe in hope that he shall become the Father of many nations;
c-acp np1, cs dt n1 vbb j, cc dt n1 j, av p-acp n1 pc-acp vvi p-acp n1 cst pns31 vmb vvi dt n1 pp-f d n2;
(9) sermon (DIV1)
85
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1454
To believe the Promise of God when he useth those means for the tryal of our Faith, which are most like to extinguish it;
To believe the Promise of God when he uses those means for the trial of our Faith, which Are most like to extinguish it;
pc-acp vvi dt n1 pp-f np1 c-crq pns31 vvz d n2 p-acp dt n1 pp-f po12 n1, r-crq vbr av-ds av-j pc-acp vvi pn31;
(9) sermon (DIV1)
85
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1455
To behold a Saviour through the thick cloud of Ignominy and Scorn; To see a God in a Cratch, on the Cross, and in the Grave;
To behold a Saviour through the thick cloud of Ignominy and Scorn; To see a God in a Cratch, on the Cross, and in the Grave;
pc-acp vvi dt n1 p-acp dt j n1 pp-f n1 cc n1; pc-acp vvi dt n1 p-acp dt n1, p-acp dt n1, cc p-acp dt j;
(9) sermon (DIV1)
85
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1456
To be perswaded that he may be the Son of the Most High, though he come down as Dew, and not as a cataract;
To be persuaded that he may be the Son of the Most High, though he come down as Due, and not as a cataract;
pc-acp vbi vvn cst pns31 vmb vbi dt n1 pp-f dt av-ds j, cs pns31 vvb a-acp p-acp n1, cc xx p-acp dt n1;
(9) sermon (DIV1)
85
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1457
and descend like Rain, and not in Thunder.
and descend like Rain, and not in Thunder.
cc vvb j n1, cc xx p-acp n1.
(9) sermon (DIV1)
85
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1458
It was the unhappiness of the Jew to expect NONLATINALPHABET, a most glorious Messias, and to think he should come into the World as Agrippa and Bernice his wife, NONLATINALPHABET, with great pomp; that he should be a great Captain and Warrior,
It was the unhappiness of the Jew to expect, a most glorious Messias, and to think he should come into the World as Agrippa and Bernice his wife,, with great pomp; that he should be a great Captain and Warrior,
pn31 vbds dt n1 pp-f dt np1 pc-acp vvi, dt av-ds j np1, cc pc-acp vvi pns31 vmd vvi p-acp dt n1 p-acp np1 cc np1 po31 n1,, p-acp j n1; cst pns31 vmd vbi dt j n1 cc n1,
(9) sermon (DIV1)
85
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1459
and should take the power of Damascus, and carry away the spoils of Samaria. And this anticipated conceit is that which hath made them siccatum vellus, as Hierom speaks, like Gideons fleece;
and should take the power of Damascus, and carry away the spoils of Samaria. And this anticipated conceit is that which hath made them siccatum vellus, as Hieronymus speaks, like Gideons fleece;
cc vmd vvi dt n1 pp-f np1, cc vvi av dt n2 pp-f np1. cc d vvn n1 vbz d r-crq vhz vvn pno32 fw-la fw-la, p-acp np1 vvz, av-j np1 n1;
(9) sermon (DIV1)
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1460
dry, when there is dew in all the ground about them. It is true, saith Tertullian, he shall take the spoils of Samaria; dry, when there is due in all the ground about them. It is true, Says Tertullian, he shall take the spoils of Samaria;
j, c-crq pc-acp vbz j-jn p-acp d dt n1 p-acp pno32. pn31 vbz j, vvz np1, pns31 vmb vvi dt n2 pp-f np1;
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85
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1461
but it is then, saith the Text, when he is a Child, before he know to refuse the evil, and chuse the good.
but it is then, Says the Text, when he is a Child, before he know to refuse the evil, and choose the good.
p-acp pn31 vbz av, vvz dt n1, c-crq pns31 vbz dt n1, c-acp pns31 vvb pc-acp vvi dt n-jn, cc vvi dt j.
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85
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1462
And if the Jew would have consider'd his age, he might soon have discerned of what nature the War was he was to wage,
And if the Jew would have considered his age, he might soon have discerned of what nature the War was he was to wage,
cc cs dt np1 vmd vhi vvn po31 n1, pns31 vmd av vhi vvn pp-f r-crq n1 dt n1 vbds pns31 vbds pc-acp vvi,
(9) sermon (DIV1)
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1463
and what Spoils they were he should bear away.
and what Spoils they were he should bear away.
cc r-crq n2 pns32 vbdr pns31 vmd vvi av.
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1464
For if he must take them by violence and dint of Sword, how should he bid defiance? Should he do it with the cry and tears of an Infant? Signum belli non tubâ sed crepitacillo dabit? Shall he give signal to Battle, not with a Trumpet but with a Rattle? Shall he leap from the Teat to his Horse,
For if he must take them by violence and dint of Sword, how should he bid defiance? Should he do it with the cry and tears of an Infant? Signum Belli non tubâ sed crepitacillo Dabit? Shall he give signal to Battle, not with a Trumpet but with a Rattle? Shall he leap from the Teat to his Horse,
p-acp cs pns31 vmb vvi pno32 p-acp n1 cc n1 pp-f n1, q-crq vmd pns31 vvi n1? vmd pns31 vdi pn31 p-acp dt n1 cc n2 pp-f dt n1? fw-la fw-it fw-la fw-la fw-la uh n1? vmb pns31 vvi n1 p-acp n1, xx p-acp dt n1 cc-acp p-acp dt n1? vmb pns31 vvi p-acp dt n1 p-acp po31 n1,
(9) sermon (DIV1)
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1465
and point out his Enemy not from the Wall but from his Mothers Breasts? Observate modum aetatis, & quaerite sensum perdicationis, saith the Father;
and point out his Enemy not from the Wall but from his Mother's Breasts? Observate modum aetatis, & Seek sensum perdicationis, Says the Father;
cc n1 av po31 n1 xx p-acp dt n1 cc-acp p-acp po31 ng1 n2? j fw-la fw-la, cc vvi fw-la fw-la, vvz dt n1;
(9) sermon (DIV1)
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1466
Let the Jew remember his age, and then he will not be to seek what manner of War it was.
Let the Jew Remember his age, and then he will not be to seek what manner of War it was.
vvb dt np1 vvb po31 n1, cc av pns31 vmb xx vbi p-acp vvi r-crq n1 pp-f n1 pn31 vbds.
(9) sermon (DIV1)
85
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1467
We confess the child Christ was and is NONLATINALPHABET, a great Captain, and hath a Trumpet, and a Sword, and Arrows;
We confess the child christ was and is, a great Captain, and hath a Trumpet, and a Sword, and Arrows;
pns12 vvb dt n1 np1 vbds cc vbz, dt j n1, cc vhz dt n1, cc dt n1, cc n2;
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1468
and he soundeth his Trumpet, and girds his Sword upon his thigh, and makes his Arrows sharp; and he strikes with his Sword, and sends forth his Arrows;
and he soundeth his Trumpet, and girds his Sword upon his thigh, and makes his Arrows sharp; and he strikes with his Sword, and sends forth his Arrows;
cc pns31 vvz po31 n1, cc n2 po31 n1 p-acp po31 n1, cc vvz po31 n2 j; cc pns31 vvz p-acp po31 n1, cc vvz av po31 n2;
(9) sermon (DIV1)
85
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1469
but yet he never sheddeth bloud. He rides in Majesty, but it is because of his meekness and gentleness;
but yet he never sheds blood. He rides in Majesty, but it is Because of his meekness and gentleness;
cc-acp av pns31 av-x vvz n1. pns31 vvz p-acp n1, p-acp pn31 vbz c-acp pp-f po31 n1 cc n1;
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1470
which are no Virtues, I think, at the Camp. His Trumpet is the Gospel;
which Are no Virtues, I think, At the Camp. His Trumpet is the Gospel;
r-crq vbr dx n2, pns11 vvb, p-acp dt n1. po31 n1 vbz dt n1;
(9) sermon (DIV1)
85
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1471
his Sword, the Word, which divideth asunder the soul and the spirit, and the joynts and the marrow;
his Sword, the Word, which divides asunder the soul and the Spirit, and the Joints and the marrow;
po31 n1, dt n1, r-crq vvz av dt n1 cc dt n1, cc dt n2 cc dt n1;
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1472
his Arrows, his Precepts, which fly very swiftly, pearcing every heart, and wounding every conscience.
his Arrows, his Precepts, which fly very swiftly, piercing every heart, and wounding every conscience.
po31 n2, po31 n2, r-crq vvb av av-j, vvg d n1, cc vvg d n1.
(9) sermon (DIV1)
85
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1473
With these he pulleth down strong holds, casteth down imaginations, and fights against principalities and powers. And the people fall under him:
With these he pulls down strong holds, Cast down Imaginations, and fights against principalities and Powers. And the people fallen under him:
p-acp d pns31 vvz a-acp j n2, vvz a-acp n2, cc vvz p-acp n2 cc n2. cc dt n1 vvb p-acp pno31:
(9) sermon (DIV1)
85
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1474
What? to be trod under feet? No; but to worship him. He carries away the spoils of Samaria;
What? to be trod under feet? No; but to worship him. He carries away the spoils of Samaria;
q-crq? pc-acp vbi vvn p-acp n2? uh-dx; cc-acp pc-acp vvi pno31. pns31 vvz av dt n2 pp-f np1;
(9) sermon (DIV1)
85
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1475
and not only of Samaria, but of all the Nations of the Earth: Certè alius est ensis, cujus alius est actus;
and not only of Samaria, but of all the nations of the Earth: Certè alius est ensis, cujus alius est actus;
cc xx av-j pp-f np1, cc-acp pp-f d dt n2 pp-f dt n1: fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
(9) sermon (DIV1)
85
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1476
Certainly this is another manner of Sword then that which Joshua and David fought with. This is the Sword of the Lord, not of Gideon, and drawn to another end.
Certainly this is Another manner of Sword then that which joshua and David fought with. This is the Sword of the Lord, not of gideon, and drawn to Another end.
av-j d vbz j-jn n1 pp-f n1 av cst r-crq np1 cc np1 vvn p-acp. d vbz dt n1 pp-f dt n1, xx pp-f np1, cc vvn p-acp j-jn n1.
(9) sermon (DIV1)
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1477
For our Captain draws his Sword to make his Enemies Kings; woundeth, that he may heal;
For our Captain draws his Sword to make his Enemies Kings; wounds, that he may heal;
p-acp po12 n1 vvz po31 n1 pc-acp vvi po31 ng1 n2; vvz, cst pns31 vmb vvi;
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1478
beats us to dust, that we may be exalted for ever; fights with us, that we may prevail;
beats us to dust, that we may be exalted for ever; fights with us, that we may prevail;
vvz pno12 p-acp n1, cst pns12 vmb vbi vvn p-acp av; vvz p-acp pno12, cst pns12 vmb vvi;
(9) sermon (DIV1)
85
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1479
and then rides in triumph, when we overcome and are crowned. And to this end he came down, not in majesty, but weakness;
and then rides in triumph, when we overcome and Are crowned. And to this end he Come down, not in majesty, but weakness;
cc av vvz p-acp n1, c-crq pns12 vvb cc vbr vvn. cc p-acp d n1 pns31 vvd a-acp, xx p-acp n1, cc-acp n1;
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85
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1480
not in thunder, but in rain. He did in a manner divest himself of his honour which he had everlastingly with God;
not in thunder, but in rain. He did in a manner divest himself of his honour which he had everlastingly with God;
xx p-acp n1, cc-acp p-acp vvb. pns31 vdd p-acp dt n1 vvb px31 pp-f po31 n1 r-crq pns31 vhd av-j p-acp np1;
(9) sermon (DIV1)
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1481
and he who was a King before all time, became a Preacher, an Instructer, a School-master to lead us to himself,
and he who was a King before all time, became a Preacher, an Instructer, a Schoolmaster to led us to himself,
cc pns31 r-crq vbds dt n1 p-acp d n1, vvd dt n1, dt n1, dt n1 pc-acp vvi pno12 pc-acp px31,
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1482
and vouchsafed to interpret his own Imperial command.
and vouchsafed to interpret his own Imperial command.
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No Servant so careful to execute the will of his Master as he was to perform the will of his Father.
No Servant so careful to execute the will of his Master as he was to perform the will of his Father.
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Hoc habet solicitudo ut omnia putet necessaria; His Care thought nothing too much.Hoc habet solicitudo ut omnia putet necessaria; His Care Thought nothing too much.
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And therefore, though for so great a Prince it had been a sufficient discharge to direct or command,
And Therefore, though for so great a Prince it had been a sufficient discharge to Direct or command,
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yet he will supererogate, and go many degrees above sufficiencie. For what he commands us, he himself is the first man that doth execute it.
yet he will supererogate, and go many Degrees above sufficiency. For what he commands us, he himself is the First man that does execute it.
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And though it be ad sanguinem, to suffer unto bloud, primus in agmine Caesar, still he is first.
And though it be ad sanguinem, to suffer unto blood, primus in agmine Caesar, still he is First.
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He is not only our Pilot to direct the stern, but also he doth manage the sail,
He is not only our Pilot to Direct the stern, but also he does manage the sail,
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and set his hand to the oar;
and Set his hand to the oar;
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yea, he himself is unto us both Sea, and Sun, and Pole, and Wind, and all;
yea, he himself is unto us both Sea, and Sun, and Pole, and Wind, and all;
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and he wins us more by his Example, then by his Precept.
and he wins us more by his Exampl, then by his Precept.
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Thus Christ came; And thus to come down is certainly to come down like rain upon mowen grass. Exasperat homines imperata correctio: blandissimè jubetur exemplis;
Thus christ Come; And thus to come down is Certainly to come down like rain upon mowen grass. Exasperat homines imperata Correction: blandissimè jubetur exemplis;
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There is something of Thunder and Hayl in a command;
There is something of Thunder and Hail in a command;
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and it may make some noise, because it falls not upon a fleece of wooll, but on a stone;
and it may make Some noise, Because it falls not upon a fleece of wool, but on a stone;
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upon Man, who by nature is a stubborn creature:
upon Man, who by nature is a stubborn creature:
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But we may be bold to say, Examples are showers, Guttae stillantes, stillicidia coelestia, drops and dew;
But we may be bold to say, Examples Are showers, Guttae stillantes, stillicidia coelestia, drops and due;
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and they fall gently and sweetly and effectually.
and they fallen gently and sweetly and effectually.
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And in this manner Christ came down into the World like rain upon the mowen grass, (or, on a fleece of wooll) as showers that water the earth.
And in this manner christ Come down into the World like rain upon the mowen grass, (or, on a fleece of wool) as showers that water the earth.
cc p-acp d n1 np1 vvd a-acp p-acp dt n1 av-j n1 p-acp dt vvn n1, (cc, p-acp dt n1 pp-f n1) c-acp n2 cst n1 dt n1.
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And now we come to the third degree of Christs Descent or Coming down; He cometh into the Souls of the Sons of men, to be shaped and formed in us, that we may be Christiformes, made like unto Christ,
And now we come to the third degree of Christ Descent or Coming down; He comes into the Souls of the Sons of men, to be shaped and formed in us, that we may be Christiformes, made like unto christ,
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and bear an uniformity and conformity unto him.
and bear an uniformity and conformity unto him.
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And he observes the same SICUT still, and comes down in animam sicut in uterum, into our hearts as he did into the Virgins Womb, gently and insensibly, as the Rain doth into a fleece of wooll;
And he observes the same SICUT still, and comes down in animam sicut in uterum, into our hearts as he did into the Virgins Womb, gently and insensibly, as the Rain does into a fleece of wool;
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using indeed his power, but not violence;
using indeed his power, but not violence;
vvg av po31 n1, cc-acp xx n1;
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working effectually upon our souls per suaviductionem, say the Schools, leading us powerfully, but sweetly, to that end his praedeterminate will hath set down.
working effectually upon our Souls per suaviductionem, say the Schools, leading us powerfully, but sweetly, to that end his praedeterminate will hath Set down.
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St. Cyprian well calls it illapsum gratiae maturantis, the fall of Gods ripening Grace, which falls like Dew or Rain upon the grass.
Saint Cyprian well calls it illapsum Gratiae maturantis, the fallen of God's ripening Grace, which falls like Due or Rain upon the grass.
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Nescio quomodo tangimur, & tangi nos sentimus; We are water'd with this rain, and we know not how;Nescio quomodo tangimur, & tangi nos Sentimus; We Are watered with this rain, and we know not how;
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We feel the drops are fallen, but how they fell we could not discern.
We feel the drops Are fallen, but how they fell we could not discern.
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And we are too ready to ask with the Virgin Mary, How cometh this to pass? But the Angel,
And we Are too ready to ask with the Virgae Marry, How comes this to pass? But the Angel,
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1508
nay, God himself, telleth us, The Holy Ghost doth come upon us, and the power of the Most High overshadows us;
nay, God himself, Telleth us, The Holy Ghost does come upon us, and the power of the Most High overshadows us;
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Non deprehendes quemadmodum aut quando tibi prosit; profuisse deprehendes; That the power of Gods Grace hath wrought we shall find;Non deprehends quemadmodum Or quando tibi prosit; profuisse deprehends; That the power of God's Grace hath wrought we shall find;
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but the retired passages by which it hath wrought are impossible to be reduced to demonstration. Res illic geritur, nec videtur.
but the retired passages by which it hath wrought Are impossible to be reduced to demonstration. Rest illic geritur, nec videtur.
cc-acp dt j-vvn n2 p-acp r-crq pn31 vhz vvn vbr j pc-acp vbi vvn p-acp n1. fw-la fw-la fw-la, fw-la fw-la.
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The Rain is fall'n, and we know not how.
The Rain is fallen, and we know not how.
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1513
We saw not Christ when he came down; but it is plain that he is come down. And he comes down not into the Phansie alone:
We saw not christ when he Come down; but it is plain that he is come down. And he comes down not into the Fancy alone:
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That commonly is too washy and fluid of it self, and brings forth no better a Christ then Marcions, a Shadow or Phantasme. Nor into the Understanding alone:
That commonly is too washy and fluid of it self, and brings forth no better a christ then Martions, a Shadow or Phantasm. Nor into the Understanding alone:
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For thither he descends rather like Light then Water; and he may be there, and the grass not grow.
For thither he descends rather like Light then Water; and he may be there, and the grass not grow.
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He may be there only as an absent Friend, in his picture.
He may be there only as an absent Friend, in his picture.
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But he commeth down in totum vellus, into the whole fleece, into the Heart of man, into the whole man, that so he may at once conceive Christ,
But he comes down in totum vellus, into the Whole fleece, into the Heart of man, into the Whole man, that so he may At once conceive christ,
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and yet be presented a pure and undefiled Virgin unto Christ, and be the purer by this new conception.
and yet be presented a pure and undefiled Virgae unto christ, and be the Purer by this new conception.
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1519
And he cometh down in totam terram, upon all the ground, upon the whole Little World of Man, that so he may be like a well-water'd Garden, even a Paradise of God.
And he comes down in Whole terram, upon all the ground, upon the Whole Little World of Man, that so he may be like a well-watered Garden, even a Paradise of God.
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1520
A strange complaint the world hath taken up, yea rather not a complaint, but a pretense, a very cloak of maliciousness to hide our sins from our eyes;
A strange complaint the world hath taken up, yea rather not a complaint, but a pretense, a very cloak of maliciousness to hide our Sins from our eyes;
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That Christ doth thus come down but at pleasure, only sometimes, and but upon some men;
That christ does thus come down but At pleasure, only sometime, and but upon Some men;
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some, who, like Mary, are highly favour'd by God, and call'd out of all the world,
Some, who, like Marry, Are highly favoured by God, and called out of all the world,
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nay, chosen before the world was made. And if the earth be barren, it is because this Rain doth not fall.
nay, chosen before the world was made. And if the earth be barren, it is Because this Rain does not fallen.
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As if the Grace of God were not like Rain, but very Rainie indeed, and came down by seasons and fits;
As if the Grace of God were not like Rain, but very Rainy indeed, and Come down by seasons and fits;
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and as if the Souls of men were not like the Grass, but were Grass indeed, not voluntary but natural and necessary Agents.
and as if the Souls of men were not like the Grass, but were Grass indeed, not voluntary but natural and necessary Agents.
cc c-acp cs dt n2 pp-f n2 vbdr xx av-j dt n1, cc-acp vbdr n1 av, xx j-jn p-acp j cc j n2.
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Thus we deceive our selves, but we cannot mock God. His Grace comes not down as a Tempest of Hayl, or as a destroying Storm,
Thus we deceive our selves, but we cannot mock God. His Grace comes not down as a Tempest of Hail, or as a destroying Storm,
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1527
or as a Floud of many Waters overflowing, but as Rain or Drops. He poureth it forth every day, and renews it every morning.
or as a Flood of many Waters overflowing, but as Rain or Drops. He pours it forth every day, and renews it every morning.
cc p-acp dt n1 pp-f d n2 vvg, cc-acp c-acp vvb cc n2. pns31 vvz pn31 av d n1, cc vvz pn31 d n1.
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And he would never question our barrenness and sterility if he did not come down, nor punish our unfruitfulness if he did not send Rains. If before he came into the world this Rain might fall as it were by coasts, in Judaea alone;
And he would never question our Barrenness and sterility if he did not come down, nor Punish our unfruitfulness if he did not send Rains. If before he Come into the world this Rain might fallen as it were by coasts, in Judaea alone;
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1531
As he came to all, so he is equal and indifferent to all, a King to all, a Judge to all,
As he Come to all, so he is equal and indifferent to all, a King to all, a Judge to all,
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and a God and a Lord to all. And his Grace manat jugiter, exuberat affluenter, flows continually, and falls down abundantly.
and a God and a Lord to all. And his Grace manat Jugiter, exuberat affluenter, flows continually, and falls down abundantly.
cc dt n1 cc dt n1 p-acp d. cc po31 n1 n1 n1, fw-la vvi, vvz av-j, cc vvz a-acp av-j.
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Nostrum tantùm sitiat pectus & pateat; Let our hearts lye alwaies open, and the windows of Heaven are alwaies open:Nostrum tantùm sitiat pectus & pateat; Let our hearts lie always open, and the windows of Heaven Are always open:
fw-la fw-la fw-la fw-la cc j; vvb po12 n2 vvi av j, cc dt n2 pp-f n1 vbr av j:
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let us continually thirst after righteousness, and this Dew will fall continually.
let us continually thirst After righteousness, and this Due will fallen continually.
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1535
Let us prepare our hearts, let us make them soft as the Fleece; let us be as Grass, not Stubble; as Earth, not Brass;
Let us prepare our hearts, let us make them soft as the Fleece; let us be as Grass, not Stubble; as Earth, not Brass;
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and the Son of God will come down into our hearts like rain into the fleece of wooll, (or, mowen grass) and like showers that water the earth.
and the Son of God will come down into our hearts like rain into the fleece of wool, (or, mowen grass) and like showers that water the earth.
cc dt n1 pp-f np1 vmb vvi a-acp p-acp po12 n2 av-j n1 p-acp dt n1 pp-f n1, (cc, vvn n1) cc j n2 cst n1 dt n1.
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1537
And now we have shewed you this threefold Descent; We should in the next place contemplate the effect which this great Humility wrought, the Fruit which sprung upon the fall of this gracious Rain upon Gods Inheritance:
And now we have showed you this threefold Descent; We should in the next place contemplate the Effect which this great Humility wrought, the Fruit which sprung upon the fallen of this gracious Rain upon God's Inheritance:
cc av pns12 vhb vvn pn22 d j n1; pns12 vmd p-acp dt ord n1 vvi dt n1 r-crq d j n1 vvn, dt n1 r-crq vvd p-acp dt n1 pp-f d j vvb p-acp npg1 n1:
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1538
the Spring of Righteousness, and the Plenty of Peace, and the Aeternity of them both. But I see the time will not permit.
the Spring of Righteousness, and the Plenty of Peace, and the Eternity of them both. But I see the time will not permit.
dt n1 pp-f n1, cc dt n1 pp-f n1, cc dt n1 pp-f pno32 d. p-acp pns11 vvb dt n1 vmb xx vvi.
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1539
For conclusion therefore, and as the present occasion bespeaks me, I will acquaint you with another Descent of Christ; into the blessed Sacrament;
For conclusion Therefore, and as the present occasion bespeaks me, I will acquaint you with Another Descent of christ; into the blessed Sacrament;
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1540
I mean, into the outward Elements of Bread and Wine.
I mean, into the outward Elements of Bred and Wine.
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Into these also he comes down insensibly, spiritually, ineffably, yet really, like Rain into a fleece of wooll.
Into these also he comes down insensibly, spiritually, ineffably, yet really, like Rain into a fleece of wool.
p-acp d av pns31 vvz a-acp av-j, av-j, av-j, av av-j, av-j n1 p-acp dt n1 pp-f n1.
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1542
Ask me not how he is there; but there he is.
Ask me not how he is there; but there he is.
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1543
Eia fratres, ubi voluit Dominus agnosci? In fractione panis, saith St. Augustine: O my brethren, where would our Saviour discover himself, Eia Brothers, ubi voluit Dominus agnosci? In fraction Paris, Says Saint Augustine: Oh my brothers, where would our Saviour discover himself,
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but in the breaking of bread? In his Word he seems to keep a distance,but in the breaking of bred? In his Word he seems to keep a distance,
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and to speak to us, saith the Father, by way of Letter or Epistle, but in the Sacrament of his Body and Bloud he communicates himself, that we, who could not see him in his flesh, may yet eat that flesh we cannot see,
and to speak to us, Says the Father, by Way of letter or Epistle, but in the Sacrament of his Body and Blood he communicates himself, that we, who could not see him in his Flesh, may yet eat that Flesh we cannot see,
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and be in some kind familiar with him. I need not busie my self in making the resemblance.
and be in Some kind familiar with him. I need not busy my self in making the resemblance.
cc vbb p-acp d j j-jn p-acp pno31. pns11 vvb xx j po11 n1 p-acp vvg dt n1.
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Theodoret in one of his Dialogues hath made up the parallel between the Incarnation of Christ and the Holy Sacrament.Theodoret in one of his Dialogues hath made up the parallel between the Incarnation of christ and the Holy Sacrament.
np1 p-acp crd pp-f po31 n2 vhz vvn a-acp dt n1 p-acp dt n1 pp-f np1 cc dt j n1.
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1548
In Christ there are two Natures, the Divine, and the Humane, and in the Sacrament there are two Substances, the heavenly,
In christ there Are two Nature's, the Divine, and the Humane, and in the Sacrament there Are two Substances, the heavenly,
p-acp np1 pc-acp vbr crd n2, dt j-jn, cc dt j, cc p-acp dt n1 pc-acp vbr crd n2, dt j,
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1549
and the earthly. 2. After the union the two Natures are but one Person;
and the earthly. 2. After the Union the two Nature's Are but one Person;
cc dt j. crd p-acp dt n1 dt crd n2 vbr cc-acp crd n1;
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1707
It proceeds from a great and well-subacted mind to pardon all injuries, but to walk in that simplicity that it needs ask pardon of none.
It proceeds from a great and well-subacted mind to pardon all injuries, but to walk in that simplicity that it needs ask pardon of none.
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and after the consecration the two Substances make but one Sacrament. 3. Lastly, as the two Natures are united without confusion or coalition of either in Christ,
and After the consecration the two Substances make but one Sacrament. 3. Lastly, as the two Nature's Are united without confusion or coalition of either in christ,
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1551
so in the Sacrament are the Substances, heavenly and earthly, knit so together that each continueth what it was.
so in the Sacrament Are the Substances, heavenly and earthly, knit so together that each Continueth what it was.
av p-acp dt n1 vbr dt n2, j cc j, vvb av av cst d vvz r-crq pn31 vbds.
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1552
The Bread is bread still, and the Body of Christ is the body of Christ;
The Bred is bred still, and the Body of christ is the body of christ;
dt n1 vbz n1 av, cc dt n1 pp-f np1 vbz dt n1 pp-f np1;
(9) sermon (DIV1)
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and yet Christ is the Bread of Life, and the Bread is the body, and the Wine the bloud of Christ.
and yet christ is the Bred of Life, and the Bred is the body, and the Wine the blood of christ.
cc av np1 vbz dt n1 pp-f n1, cc dt n1 vbz dt n1, cc dt n1 dt n1 pp-f np1.
(9) sermon (DIV1)
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1554
It is panis Domini, the Bread of the Lord, and panis Dominus, the Lord himself, who is, that living Bread which came down from Heaven.
It is Paris Domini, the Bred of the Lord, and Paris Dominus, the Lord himself, who is, that living Bred which Come down from Heaven.
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(9) sermon (DIV1)
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And to a believing Virgin soul Christ comes nearer in these outward Elements then Superstition can bring him, beyond the fiction of Transubstantiation:
And to a believing Virgae soul christ comes nearer in these outward Elements then Superstition can bring him, beyond the fiction of Transubstantiation:
cc p-acp dt j-vvg n1 n1 np1 vvz av-jc p-acp d j n2 av n1 vmb vvi pno31, p-acp dt n1 pp-f n1:
(9) sermon (DIV1)
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1556
For as he by assuming our Nature was made one with us, made flesh of our flesh, and bone of our bones, so we by worthily receiving his flesh and his bloud in the Sacrament are made one with him,
For as he by assuming our Nature was made one with us, made Flesh of our Flesh, and bone of our bones, so we by worthily receiving his Flesh and his blood in the Sacrament Are made one with him,
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(9) sermon (DIV1)
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even partakers of the Divine Nature.
even partakers of the Divine Nature.
av n2 pp-f dt j-jn n1.
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Per hunc panem ad Dei consortium preparamur, saith Hilary; By this Bread we are united to him here, Per hunc Bread ad Dei consortium preparamur, Says Hilary; By this Bred we Are united to him Here,
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and made fit to be with him for ever.
and made fit to be with him for ever.
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(9) sermon (DIV1)
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1560
And to drink this Cup, the Bloud of Christ, is NONLATINALPHABET, saith Clemens, to be made partakers of the incorruptibility of God. And now to conclude;
And to drink this Cup, the Blood of christ, is, Says Clemens, to be made partakers of the incorruptibility of God. And now to conclude;
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(9) sermon (DIV1)
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1561
This quiet and peaceable committing of Christ to us, should teach us the like behaviour one to another.
This quiet and peaceable committing of christ to us, should teach us the like behaviour one to Another.
d j-jn cc j vvg pp-f np1 p-acp pno12, vmd vvi pno12 dt j n1 crd p-acp n-jn.
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1562
For shall he come down like rain, and shall we fall like Thunder upon our Brethren? Shall he consider us as a Fleece of woll, or as Grass, and shall we make one another a mark and an anvil for injuries to beat on? Shall Butter and Honey be his meat,
For shall he come down like rain, and shall we fallen like Thunder upon our Brothers? Shall he Consider us as a Fleece of will, or as Grass, and shall we make one Another a mark and an anvil for injuries to beatrice on? Shall Butter and Honey be his meat,
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(9) sermon (DIV1)
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1563
and shall we feed on Gall and Wormwood? Shall he not break a bruised reed, and shall we make it our glory to break in pieces the Cedars of Libanus? Shall he come to save,
and shall we feed on Gall and Wormwood? Shall he not break a Bruised reed, and shall we make it our glory to break in Pieces the Cedars of Lebanon? Shall he come to save,
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(9) sermon (DIV1)
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1564
and shall we destroy one another? Shall he come without noise, and shall we make it our study to fill the world with tumult and confusion? Shall he give eyes to the blind,
and shall we destroy one Another? Shall he come without noise, and shall we make it our study to fill the world with tumult and confusion? Shall he give eyes to the blind,
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(9) sermon (DIV1)
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1565
and we put them out? Cloths to the naked, and we strip them? Leggs to the lame,
and we put them out? Clothes to the naked, and we strip them? Legs to the lame,
cc pns12 vvb pno32 av? n2 p-acp dt j, cc pns12 vvb pno32? n2 p-acp dt j,
(9) sermon (DIV1)
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1566
and we cripple them? Shall he raise men from the dead, and we kill them? And if we do it, can we be so bold as to say we are Christians,
and we cripple them? Shall he raise men from the dead, and we kill them? And if we do it, can we be so bold as to say we Are Christians,
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(9) sermon (DIV1)
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1567
or that Christ dwelleth in us of a truth? Will he abide in this region of blackness and darkness? in this place of noise and thunder and distraction? No:
or that christ dwells in us of a truth? Will he abide in this region of blackness and darkness? in this place of noise and thunder and distraction? No:
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1568
the humble and contrite, the meek and merciful is the place of his rest. He that came down in humility will not stay with the proud heart;
the humble and contrite, the meek and merciful is the place of his rest. He that Come down in humility will not stay with the proud heart;
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(9) sermon (DIV1)
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1569
he that came down in silence will not dwell in a Chaos, in confusion. Therefore put you on the Lord Jesus Christ;
he that Come down in silence will not dwell in a Chaos, in confusion. Therefore put you on the Lord jesus christ;
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1570
put on his Meekness, his Humility. As children of Christ, put on tender bowels and compassion:
put on his Meekness, his Humility. As children of christ, put on tender bowels and compassion:
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1571
And let your bowels yearn over the poor, to relieve him; over the weak, to strengthen him;
And let your bowels yearn over the poor, to relieve him; over the weak, to strengthen him;
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1572
over the injurious, to forgive him. And let us be as Rain, to soften and quicken;
over the injurious, to forgive him. And let us be as Rain, to soften and quicken;
p-acp dt j, pc-acp vvi pno31. cc vvb pno12 vbi p-acp n1, pc-acp vvi cc vvi;
(9) sermon (DIV1)
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1573
not as Fire, to consume one another.
not as Fire, to consume one Another.
xx p-acp n1, pc-acp vvi pi j-jn.
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1574
And then He who thus came down into the Womb, thus into the World, thus into our Souls,
And then He who thus Come down into the Womb, thus into the World, thus into our Souls,
cc av pns31 r-crq av vvd a-acp p-acp dt n1, av p-acp dt n1, av p-acp po12 n2,
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1575
thus into the Sacrament, in silence, without noise or tumult, like Rain or Dew, having thus watered us,
thus into the Sacrament, in silence, without noise or tumult, like Rain or Due, having thus watered us,
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1576
and distilled his graces upon us by virtue of this his first Advent, at his second Advent,
and distilled his graces upon us by virtue of this his First Advent, At his second Advent,
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1577
when he shall descend with a shout and with the voice of the Archangel, though he come with more terrour,
when he shall descend with a shout and with the voice of the Archangel, though he come with more terror,
c-crq pns31 vmb vvi p-acp dt n1 cc p-acp dt n1 pp-f dt np1, c-acp pns31 vvb p-acp dc n1,
(9) sermon (DIV1)
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1578
yet shall he let fall his dew as the dew of herbs, and drop upon our rottenness and corruption:
yet shall he let fallen his due as the due of herbs, and drop upon our rottenness and corruption:
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1579
And they that dwell in the dust shall awake and sing.
And they that dwell in the dust shall awake and sing.
cc pns32 cst vvb p-acp dt n1 vmb vvi cc vvi.
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1580
And in those his dayes shall the righteous flourish, and abundance of Peace, not only so long as the Moon endureth, but in new Heavens and new Earth shall dwell Righteousness and Peace for evermore.
And in those his days shall the righteous flourish, and abundance of Peace, not only so long as the Moon Endureth, but in new Heavens and new Earth shall dwell Righteousness and Peace for evermore.
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1581
The First SERMON. PART I. MATTH. V. 5. Blessed are the meek: for they shall inherit the earth.
The First SERMON. PART I. MATTHEW. V. 5. Blessed Are the meek: for they shall inherit the earth.
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1582
BLessedness is that which all men desire, the Sun which every eye looks upon.
BLessedness is that which all men desire, the Sun which every eye looks upon.
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1583
And in this Sermon of our Saviour it streams down upon us in several beams and strictures, in Poverty of Spirit, in Mourning, in Meekness; which seem to us as dark and thick clouds,
And in this Sermon of our Saviour it streams down upon us in several beams and strictures, in Poverty of Spirit, in Mourning, in Meekness; which seem to us as dark and thick Clouds,
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1584
but are beams by which we have light to see the way to the Kingdom of Heaven, to comfort, and the inheritance of the Earth.
but Are beams by which we have Light to see the Way to the Kingdom of Heaven, to Comfort, and the inheritance of the Earth.
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(10) sermon (DIV1)
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1585
Now the two first Virtues, or Beatitudes, (call them what you please: and if they be Virtues, they are Beatitudes, though not formally, yet by communication:
Now the two First Virtues, or Beatitudes, (call them what you please: and if they be Virtues, they Are Beatitudes, though not formally, yet by communication:
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1586
and if Blessedness be the garland to crown them, they must be Virtues.
and if Blessedness be the garland to crown them, they must be Virtues.
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1587
The two first, I say) Poverty of Spirit, and Mourning, are set in opposition to our Concupiscible appetite:
The two First, I say) Poverty of Spirit, and Mourning, Are Set in opposition to our Concupiscible appetite:
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1588
Which, if not checkt and held back by these, stoops at every prey, is ensnar'd with wealth,
Which, if not checked and held back by these, stoops At every prey, is Ensnared with wealth,
r-crq, cs xx vvn cc vvn av p-acp d, vvz p-acp d n1, vbz vvn p-acp n1,
(10) sermon (DIV1)
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1589
and crown'd in pleasure, and, like those NONLATINALPHABET, those artificial Engines or Clocks the Philosopher speaketh of, are turned about disorderly, parvâ motione factâ, at the least touch and representation of unlawful and forbidden objects,
and crowned in pleasure, and, like those, those artificial Engines or Clocks the Philosopher speaks of, Are turned about disorderly, parvâ motion factâ, At the least touch and representation of unlawful and forbidden objects,
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(10) sermon (DIV1)
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1590
whether it be a wedge of Gold, or the lips of the Harlot, whither wealth or pleasure.
whither it be a wedge of Gold, or the lips of the Harlot, whither wealth or pleasure.
cs pn31 vbb dt n1 pp-f n1, cc dt n2 pp-f dt n1, q-crq n1 cc n1.
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1591
And therefore our best Master hath placed these two, as assistant Angels, to order the motion of that power in the desire of earthly blessings,
And Therefore our best Master hath placed these two, as assistant Angels, to order the motion of that power in the desire of earthly blessings,
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1592
and continue her motion in the search of those things which are above, even Poverty of Spirit,
and continue her motion in the search of those things which Are above, even Poverty of Spirit,
cc vvi po31 n1 p-acp dt n1 pp-f d n2 r-crq vbr a-acp, av n1 pp-f n1,
(10) sermon (DIV1)
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1593
and a voluntary Abdication of those pleasures which smile upon us as friends at their entrance,
and a voluntary Abdication of those pleasures which smile upon us as Friends At their Entrance,
cc dt j-jn n1 pp-f d n2 r-crq vvb p-acp pno12 p-acp n2 p-acp po32 n1,
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1594
but at their Exit, when they turn their backs upon us, are as terrible as Hell it self.
but At their Exit, when they turn their backs upon us, Are as terrible as Hell it self.
cc-acp p-acp po32 fw-la, c-crq pns32 vvb po32 n2 p-acp pno12, vbr p-acp j c-acp n1 pn31 n1.
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1595
He that hath his mind so spiritually steer'd, that it declines not to the wealth and pomp of the world,
He that hath his mind so spiritually steered, that it declines not to the wealth and pomp of the world,
pns31 cst vhz po31 n1 av av-j vvd, cst pn31 vvz xx p-acp dt n1 cc n1 pp-f dt n1,
(10) sermon (DIV1)
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1596
nor to the delights which it affords, howsoever his way be rugged and uneven, and his passage cloudy and tempestuous, shall notwithstanding at the end thereof find a Kingdom and Consolation.
nor to the delights which it affords, howsoever his Way be rugged and uneven, and his passage cloudy and tempestuous, shall notwithstanding At the end thereof find a Kingdom and Consolation.
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(10) sermon (DIV1)
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1597
And now to these two in its due place (and by a kind of nearer method) is added NONLATINALPHABET, Meekness and Sweetness of Disposition, to restrain the Irascible faculty or appetite, as those did the Concupiscible.
And now to these two in its due place (and by a kind of nearer method) is added, Meekness and Sweetness of Disposition, to restrain the Irascible faculty or appetite, as those did the Concupiscible.
cc av p-acp d crd p-acp po31 j-jn n1 (cc p-acp dt n1 pp-f jc n1) vbz vvn, n1 cc n1 pp-f n1, pc-acp vvi dt j n1 cc n1, c-acp d vdd dt j.
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1598
Thus they stand in the original and Greek Copy, and the Latine Fathers read them so.
Thus they stand in the original and Greek Copy, and the Latin Father's read them so.
av pns32 vvb p-acp dt j-jn cc njp n1, cc dt jp n2 vvb pno32 av.
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1599
Nor could the Jesuite find any reason why they should not be so placed in the vulgar Translation,
Nor could the Jesuit find any reason why they should not be so placed in the Vulgar translation,
ccx vmd dt np1 vvb d n1 c-crq pns32 vmd xx vbi av vvn p-acp dt j n1,
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1600
and he thinks they were misplaced by the error of the Scribe, and put between Poverty and Mourning.
and he thinks they were misplaced by the error of the Scribe, and put between Poverty and Mourning.
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1601
Sure I am, there is good reason why Meekness should stand in the place it doth.
Sure I am, there is good reason why Meekness should stand in the place it does.
j pns11 vbm, pc-acp vbz j n1 q-crq n1 vmd vvi p-acp dt n1 pn31 vdz.
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1602
For from whence come wars and fightings amongst us? saith St. James; come they not from hence,
For from whence come wars and fightings among us? Says Saint James; come they not from hence,
p-acp p-acp c-crq vvi n2 cc n2-vvg p-acp pno12? vvz n1 np1; vvb pns32 xx p-acp av,
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1603
even from our lusts, that war in our members. And the Schools teach us that Anger proceeds from the concourse of many passions. We lust, and have not: even from our Lustiest, that war in our members. And the Schools teach us that Anger proceeds from the concourse of many passion. We lust, and have not:
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1604
We hope for wealth, and are poor and destitute;
We hope for wealth, and Are poor and destitute;
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1605
we would sport away our time in pleasure, but some intervening cross accident casts us down:
we would sport away our time in pleasure, but Some intervening cross accident Cast us down:
pns12 vmd vvi av po12 n1 p-acp n1, cc-acp d j-vvg j n1 vvz pno12 a-acp:
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1606
and for this we are angry. Jacob hath Esau 's birthright; and Esau will kill him: Naboth denies his Vineyard;
and for this we Are angry. Jacob hath Esau is birthright; and Esau will kill him: Naboth Denies his Vineyard;
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and Ahab is on his bed:
and Ahab is on his Bed:
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Jonathan loves David; and Saul is ready to nail him to the wall with his Javelin: The Samaritanes deny entertainment;Johnathan loves David; and Saul is ready to nail him to the wall with his Javelin: The Samaritans deny entertainment;
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the Disciples would presently call down fire from Heaven to consume them.
the Disciples would presently call down fire from Heaven to consume them.
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Irascibilis, propugnatrix concupiscibilis, saith Gerson: These two seditious Tribunes of the Soul, the Irascible and the Concupiscible faculty, mutually uphold each other.Irritable, propugnatrix Concupiscible, Says Gerson: These two seditious Tribunes of the Soul, the Irascible and the Concupiscible faculty, mutually uphold each other.
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My Desire, my Hope, my Grief are the fewel of my Anger.
My Desire, my Hope, my Grief Are the fuel of my Anger.
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He that stands in my way to wealth or pleasure is my enemy, and setteth me on fire, which nothing can quench but Poverty of Spirit and Contempt of pleasure.
He that Stands in my Way to wealth or pleasure is my enemy, and sets me on fire, which nothing can quench but Poverty of Spirit and Contempt of pleasure.
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When we are weaned from the world and the vanities thereof;
When we Are weaned from the world and the vanities thereof;
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when we are crucified to the world, and the world unto us, we are then aptinati, fitted for this third Beatitude,
when we Are Crucified to the world, and the world unto us, we Are then aptinati, fitted for this third Beatitude,
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and gain strength against Anger, and against all Thirst and Desire of revenge. If I know how to abound, and how to want;
and gain strength against Anger, and against all Thirst and Desire of revenge. If I know how to abound, and how to want;
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if I can sit down in the House of Mourning, and judge those miserable whom the world calls happy,
if I can fit down in the House of Mourning, and judge those miserable whom the world calls happy,
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and pity them whom most men bow to, I am then idoneus auditor, a fit man to hear our Saviour preaching from the Mount,
and pity them whom most men bow to, I am then Idoneus auditor, a fit man to hear our Saviour preaching from the Mount,
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and proclaiming to all the world, Blessed are the meek: for they shall inherit the earth.
and proclaiming to all the world, Blessed Are the meek: for they shall inherit the earth.
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And thus much of the dependence this third Beatitude hath on the former two.
And thus much of the dependence this third Beatitude hath on the former two.
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Meekness then, you see, stands in its right place, after Poverty of Spirit and Mourning, which make its way plain, and usher it in.
Meekness then, you see, Stands in its right place, After Poverty of Spirit and Mourning, which make its Way plain, and usher it in.
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I will not here compare them: For they are all three Beatitudes;
I will not Here compare them: For they Are all three Beatitudes;
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Circumincidunt mutuò, they are involved one within another, and such a connexion and kind of consanguinity there is betwixt them, that one partakes of the denomination of the other;Circumincidunt mutuò, they Are involved one within Another, and such a connexion and kind of consanguinity there is betwixt them, that one partakes of the denomination of the other;
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Poverty is meek, and Meekness is poor; he that mourns is meek, and he that is meek is ready to mourn:
Poverty is meek, and Meekness is poor; he that mourns is meek, and he that is meek is ready to mourn:
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As the Philosopher said of the Will, that it was either appetitus intellectivus, or intellectus appetitivus, either Appetite with Understanding, or Understanding with Appetite.
As the Philosopher said of the Will, that it was either Appetitus intellectivus, or Intellectus appetitivus, either Appetite with Understanding, or Understanding with Appetite.
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But yet without the least detraction from the former, we may commend Meekness as the virtue which,
But yet without the least detraction from the former, we may commend Meekness as the virtue which,
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when our Saviour teacheth, he maketh himself the example. He indeed is Schola virtutum, a Scool and Academy of virtue;
when our Saviour Teaches, he makes himself the Exampl. He indeed is School Virtues, a Scool and Academy of virtue;
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and every action of his was a Sermon. That he was poor, it is plain:
and every actium of his was a Sermon. That he was poor, it is plain:
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For he had not so much as the Foxes had, a hole to hide his head.
For he had not so much as the Foxes had, a hold to hide his head.
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His Grief we may see run down his cheeks when he weepeth over Ierusalem. But when he commends Meekness, he doth it by the best example, Himself.
His Grief we may see run down his cheeks when he weeps over Ierusalem. But when he commends Meekness, he does it by the best Exampl, Himself.
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But yet this doth not fully express a Christian; Who doth not only pardon injuries, but in a manner reward them.
But yet this does not Fully express a Christian; Who does not only pardon injuries, but in a manner reward them.
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He stands up, and placeth himself before our eyes, and bids us look on him. All the virtues which make a Christian we must learn from Christ;
He Stands up, and places himself before our eyes, and bids us look on him. All the Virtues which make a Christian we must Learn from christ;
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but there is never an express Discite à me, for I am meek; and you shall find rest to your souls.
but there is never an express Discite à me, for I am meek; and you shall find rest to your Souls.
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And indeed Meekness, as it is a most necessary virtue for a Christian, so is most hard to learn.
And indeed Meekness, as it is a most necessary virtue for a Christian, so is most hard to Learn.
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It is a hard matter to quench Anger, and to restrain all Desire of Revenge. Plato tells us that Anger is NONLATINALPHABET, not easily subdued, almost invincible;
It is a hard matter to quench Anger, and to restrain all Desire of Revenge. Plato tells us that Anger is, not Easily subdued, almost invincible;
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and Aristotle, that it is NONLATINALPHABET, a vehement and violent passion;
and Aristotle, that it is, a vehement and violent passion;
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and that it is a far easier thing to be strong against the allurements of pleasure then to prevail against the heat and force of Wrath. I may make a covenant with my eyes, and shut out Lust;
and that it is a Far Easier thing to be strong against the allurements of pleasure then to prevail against the heat and force of Wrath. I may make a Covenant with my eyes, and shut out Lust;
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I may put a knife to my Throat, and so keep off Intemperance; I may sell all that I have, and give to the poor;
I may put a knife to my Throat, and so keep off Intemperance; I may fell all that I have, and give to the poor;
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I may mourn like a Dove, and chatter like a Crane:
I may mourn like a Dove, and chatter like a Crane:
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but to repress Anger, to take off all Desire of revenge, not to hurt an enemy, to love an enemy, to do good to an enemy, is that which our Saviour here commends,
but to repress Anger, to take off all Desire of revenge, not to hurt an enemy, to love an enemy, to do good to an enemy, is that which our Saviour Here commends,
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and the hardest Task of a Christian;
and the Hardest Task of a Christian;
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Therefore St. Chrysostom is plain, that God doth not look so graciously upon Fasting and Mourning, no not upon Virginity and contempt of the World,
Therefore Saint Chrysostom is plain, that God does not look so graciously upon Fasting and Mourning, no not upon Virginity and contempt of the World,
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as upon this vertue of Meekness, which so sweetly composeth the Mind, and makes one man a God unto another, by covering his sins, bearing his burden,
as upon this virtue of Meekness, which so sweetly composeth the Mind, and makes one man a God unto Another, by covering his Sins, bearing his burden,
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and condemning and burying his malice in patience and forgiveness.
and condemning and burying his malice in patience and forgiveness.
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We see here in my Text it stands in meer conjunction with Blessedness, and hath the promise both of this life,
We see Here in my Text it Stands in mere conjunction with Blessedness, and hath the promise both of this life,
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and also of that which is to come. Blessed are the meek: for they shall inherit the earth. and also of that which is to come. Blessed Are the meek: for they shall inherit the earth.
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Our method now shall be, First, to shew you NONLATINALPHABET, very briefly, what this virtue is which bears so goodly an inscription;
Our method now shall be, First, to show you, very briefly, what this virtue is which bears so goodly an inscription;
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and that in respect 1. Of the Nature of it;
and that in respect 1. Of the Nature of it;
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2. Of the Subject of it, in whom it is, and of whom it is required;
2. Of the Subject of it, in whom it is, and of whom it is required;
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3. Of the Object, on whom it is to be shew'd and exercised.
3. Of the Object, on whom it is to be showed and exercised.
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And when we have briefly laid before you this virtue, in its full extent, we shall, in the next place, more easily perswade you, that it is a Virtue, most proper, most necessary for a Christian, without which he cannot live nor move nor have a being.
And when we have briefly laid before you this virtue, in its full extent, we shall, in the next place, more Easily persuade you, that it is a Virtue, most proper, most necessary for a Christian, without which he cannot live nor move nor have a being.
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And this will make way for that which sweetneth and gives a relish to all these, the Reason which our Saviour here gives why the Meek are blessed; For they shall inherit the earth.
And this will make Way for that which sweeteneth and gives a relish to all these, the Reason which our Saviour Here gives why the Meek Are blessed; For they shall inherit the earth.
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To shew you what Meekness is, we must distinguish it from that behaviour which hath nothing of it but a bare and naked representation,
To show you what Meekness is, we must distinguish it from that behaviour which hath nothing of it but a bore and naked representation,
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and doth then most deceive us when it is most like it. The Father will tell us that Virtues and Vices are NONLATINALPHABET, meer borderers one upon another;
and does then most deceive us when it is most like it. The Father will tell us that Virtues and Vices Are, mere borderers one upon Another;
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and the Stoick, that Philosophie is so sacred and venerable a thing, ut siquid illi simile est, ipso mendacio placeat, that its very counterfeit doth please us.
and the Stoic, that Philosophy is so sacred and venerable a thing, ut Seced illi simile est, ipso Mendacio placeat, that its very counterfeit does please us.
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He that retireth from the world, and betaketh himself to vacancy and idleness, is soon taken for a great Philosopher.
He that retireth from the world, and betaketh himself to vacancy and idleness, is soon taken for a great Philosopher.
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Craft goes for Wisdom, Silence and Reservedness for Policy:
Craft Goes for Wisdom, Silence and Reservedness for Policy:
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and as St. Bernard tells us, Diabolus suos habet martyres, that the Devil hath his martyrs,
and as Saint Bernard tells us, Diabolus suos habet Martyrs, that the devil hath his Martyrs,
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so saith St. Augustine, Diabolus habet suos mansuetos, the Devil also hath his meek ones as well as Christ.
so Says Saint Augustine, Diabolus habet suos mansuetos, the devil also hath his meek ones as well as christ.
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Look upon the common deportment of men, and you would think that Meekness were no stranger upon earth,
Look upon the Common deportment of men, and you would think that Meekness were no stranger upon earth,
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but a virtue common to the children of men.
but a virtue Common to the children of men.
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You may see it floating on the tongue, bowing the body, dressing the countenance with a smile, falling down at your very feet, excusing faults, undervaluing injuries, making crimes errors, and errors virtues, by interpretation.
You may see it floating on the tongue, bowing the body, dressing the countenance with a smile, falling down At your very feet, excusing Faults, undervaluing injuries, making crimes errors, and errors Virtues, by Interpretation.
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Every man almost is mansuetus, quasi ad manum suetus, as Festus gives the Etymon, as mild and gentle as if he were brought up to hand.
Every man almost is Mansuetus, quasi ad manum suetus, as Festus gives the Etymon, as mild and gentle as if he were brought up to hand.
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Nothing more common in the world; nothing more deceives us.
Nothing more Common in the world; nothing more deceives us.
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Experience hath taught us that Anger, when it is loud and sudden, breaths it self out like the wind, whilst it strives to overthrow;
Experience hath taught us that Anger, when it is loud and sudden, breathes it self out like the wind, while it strives to overthrow;
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and therefore we have learnt, with the Tyrant in Tacitus, Velare odium fallacibus blanditiis, to hide our anger in a complement, to speak quietly to our enemy, that we may smite to the heart;
and Therefore we have learned, with the Tyrant in Tacitus, Velare odium fallacibus blanditiis, to hide our anger in a compliment, to speak quietly to our enemy, that we may smite to the heart;
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to kiss him, that we may betray him.
to kiss him, that we may betray him.
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We rake up our revengeful thoughts, as we do fire under the ashes, ut non compareat nisi cùm adurat, that it may be felt sooner then seen,
We rake up our revengeful thoughts, as we do fire under the Ashes, ut non compareat nisi cùm adurat, that it may be felt sooner then seen,
pns12 vvb a-acp po12 j n2, c-acp pns12 vdb n1 p-acp dt n2, fw-la fw-fr fw-la fw-la fw-la fw-la, cst pn31 vmb vbi vvn av-c cs vvn,
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and burn and consume our enemy on the sudden.
and burn and consume our enemy on the sudden.
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1668
The greatest mischief we do is cum praefatione clementiae, with a preface of mildness, and with a friendly address.
The greatest mischief we do is cum praefatione clementiae, with a preface of mildness, and with a friendly address.
dt js n1 pns12 vdb vbz fw-la fw-la fw-la, p-acp dt n1 pp-f n1, cc p-acp dt j vvi.
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1730
If I have, yet I have done it magnis autoribus, and have no less then St. Chrysostom and St. Basil for my defence.
If I have, yet I have done it magnis autoribus, and have no less then Saint Chrysostom and Saint Basil for my defence.
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I love you, is the word, which being inerpreted is, I will destroy you. Meekness shall we call this? We may as well call the Devil meek, qui arridet ut saeviat, blanditur ut fallat, who smiles that he may rage,I love you, is the word, which being inerpreted is, I will destroy you. Meekness shall we call this? We may as well call the devil meek, qui arridet ut saeviat, blanditur ut fallat, who smiles that he may rage,
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and flatters that he may deceive, and never biteth more deadly then when he fawns.
and flatters that he may deceive, and never bites more deadly then when he fawns.
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1671
But yet this is Meekness in the worlds account, which goes for no more, with us then a fair spoken man; meek Joab, and meek Absalom, and meek Judas, courteous Divels, which gain the applause of men,
But yet this is Meekness in the world's account, which Goes for no more, with us then a fair spoken man; meek Joab, and meek Absalom, and meek Judas, courteous Devils, which gain the applause of men,
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1672
even then when they deceive them;
even then when they deceive them;
av av c-crq pns32 vvb pno32;
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1673
nor doth Meekness shew it self in the full perfection of beauty otherwise then in a smile, a cringe, a kiss, a complement,
nor does Meekness show it self in the full perfection of beauty otherwise then in a smile, a cringe, a kiss, a compliment,
ccx vdz n1 vvi pn31 n1 p-acp dt j n1 pp-f n1 av av p-acp dt n1, dt vvi, dt n1, dt n1,
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1674
when that smile may be a snare, that cringe a stab, that complement a lye, and that kiss treason.
when that smile may be a snare, that cringe a stab, that compliment a lie, and that kiss treason.
c-crq d n1 vmb vbi dt n1, cst vvi dt n1, cst n1 dt n1, cc d n1 n1.
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1675
For experience hath proved that to be true which St. Augustine hath taught us, Potest odium blandiri, charitas saevire;
For experience hath proved that to be true which Saint Augustine hath taught us, Potest odium blandiri, charitas saevire;
p-acp n1 vhz vvn d pc-acp vbi j r-crq n1 np1 vhz vvn pno12, fw-la fw-la fw-la, fw-la fw-la;
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1676
Charity may come with a rod, and Malice turn Parasite, the one to better us, the other to deceive us.
Charity may come with a rod, and Malice turn Parasite, the one to better us, the other to deceive us.
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1677
There is oyl in the reproof of a friend; but there is wormwood and bitterness and poison in the oyl of an enemy.
There is oil in the reproof of a friend; but there is wormwood and bitterness and poison in the oil of an enemy.
pc-acp vbz n1 p-acp dt n1 pp-f dt n1; cc-acp pc-acp vbz n1 cc n1 cc n1 p-acp dt n1 pp-f dt n1.
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1678
Now we cannot deny but these may be the outward expressions of Christian Meekness, which is not lockt up and imprisoned in the heart,
Now we cannot deny but these may be the outward expressions of Christian Meekness, which is not locked up and imprisoned in the heart,
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1679
but manifests its self in the outward gesture; (for certainly he is no meek man whose tongue is either a rasour or a sword) but yet Revenge and Rancor of heart may borrow these expressions, may make its approaches in a pleasing posture,
but manifests its self in the outward gesture; (for Certainly he is no meek man whose tongue is either a razor or a sword) but yet Revenge and Rancour of heart may borrow these expressions, may make its Approaches in a pleasing posture,
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1680
and may break an enemies head with oyl.
and may break an enemies head with oil.
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1681
And indeed Revenge is never more bloudy then when it speaks in a still voice and the dialect of Love.
And indeed Revenge is never more bloody then when it speaks in a still voice and the dialect of Love.
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1682
Nemo hostilius vulnerat quà m qui amabili manu; no wound more deadly then that which is given with a friendly hand.Nemo hostilius vulnerable quà m qui amabili manu; no wound more deadly then that which is given with a friendly hand.
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1683
For he strikes home, and without fear, who is not feared when he strikes.
For he strikes home, and without Fear, who is not feared when he strikes.
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1684
That we may therefore take this old Devil off the stage, which makes such desolation in the shape of an Angel of light, we will set before you the common provocations of Anger, in repressing of which our Meekness especially consists.
That we may Therefore take this old devil off the stage, which makes such desolation in the shape of an Angel of Light, we will Set before you the Common provocations of Anger, in repressing of which our Meekness especially consists.
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1685
The Philosopher in his Rhetoricks, l. 2. c. 2. hath furnisht us with three. The first is NONLATINALPHABET, contempt of our persons; which is a sharp provocation.
The Philosopher in his Rhetorics, l. 2. c. 2. hath furnished us with three. The First is, contempt of our Persons; which is a sharp provocation.
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1686
And he is undoubtedly a great Proficient in the School of Meekness who hath learnt to be contemned.
And he is undoubtedly a great Proficient in the School of Meekness who hath learned to be contemned.
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1731
Indeed Meekness cannot be too far extended, where with evil handling it hath been shrunk up almost to nothing.
Indeed Meekness cannot be too Far extended, where with evil handling it hath been shrunk up almost to nothing.
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1687
Therefore David makes it his Prayer, Remove from me reproach and contempt. Such a temptation he lookt upon with fear and trembling.
Therefore David makes it his Prayer, Remove from me reproach and contempt. Such a temptation he looked upon with Fear and trembling.
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1688
The second is NONLATINALPHABET, an incommodation, or despiteful usage. Which frequently affronts us;
The second is, an incommodation, or despiteful usage. Which frequently affronts us;
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1689
men being many times of that vile disposition as to delight in mischief, and to look upon it as a purchase,
men being many times of that vile disposition as to delight in mischief, and to look upon it as a purchase,
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1690
though they reap no other fruit then the bare doing of it. The last is NONLATINALPHABET, which is injury with grief and loss and disgrace.
though they reap no other fruit then the bore doing of it. The last is, which is injury with grief and loss and disgrace.
cs pns32 vvb dx j-jn n1 cs dt j vdg pp-f pn31. dt ord vbz, r-crq vbz n1 p-acp n1 cc n1 cc n1.
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1691
Our Saviour here points out to it in this Chapter, when he tells us of a Blow on the cheek, of Taking our coat, of Violence.
Our Saviour Here points out to it in this Chapter, when he tells us of a Blow on the cheek, of Taking our coat, of Violence.
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1692
And the second he mentions in express terms, v. 44. NONLATINALPHABET, pray for them who despitefully use you.
And the second he mentions in express terms, v. 44., pray for them who despitefully use you.
cc dt ord pns31 n2 p-acp j n2, n1 crd, vvb p-acp pno32 r-crq av-j vvb pn22.
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1693
Now he that hath learnt to be contemned; he that can drink down injuries, and digest them;
Now he that hath learned to be contemned; he that can drink down injuries, and digest them;
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1694
he that is so spiritually poysed and ballasted, that no tempest, no wind of the unrighteous can shake him;
he that is so spiritually poised and ballasted, that no tempest, no wind of the unrighteous can shake him;
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1695
he that is as ready to forgive as wicked persons are to wrong him;
he that is as ready to forgive as wicked Persons Are to wrong him;
pns31 cst vbz a-acp j pc-acp vvi p-acp j n2 vbr pc-acp vvi pno31;
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1696
he that so absteins from offense as if he pardon'd no man, and yet so pardon'd others as if himself were an offender, may challenge a title to this Beatitude,
he that so absteins from offence as if he pardoned no man, and yet so pardoned Others as if himself were an offender, may challenge a title to this Beatitude,
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1697
and to the inheritance of the earth.
and to the inheritance of the earth.
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1698
And now further to display the beauty of this Virtue, we will proceed to shew you the extent of it.
And now further to display the beauty of this Virtue, we will proceed to show you the extent of it.
cc av av-jc pc-acp vvi dt n1 pp-f d n1, pns12 vmb vvi pc-acp vvi pn22 dt n1 pp-f pn31.
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1699
The Philosophers may seem to have too narrowly confined it:
The Philosophers may seem to have too narrowly confined it:
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1700
If therefore we will behold Meekness in its full proportion, we must look for it not at Athens, but Jerusalem; not in the Philosophers Schools,
If Therefore we will behold Meekness in its full proportion, we must look for it not At Athens, but Jerusalem; not in the Philosophers Schools,
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1701
but in porticu Solomonis, in the house of Wisdome, in the Gospel of Christ.
but in porticu Solomonis, in the house of Wisdom, in the Gospel of christ.
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1702
Reckon up all the Precepts which Philosophy hath given us, all the examples which have been shewn,
Reckon up all the Precepts which Philosophy hath given us, all the Examples which have been shown,
vvb a-acp d dt n2 r-crq n1 vhz vvn pno12, d dt n2 r-crq vhb vbn vvn,
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1703
and though we shall find enough to shame us Christians, yet we shall not find that degree of Meekness which is required of Christians.
and though we shall find enough to shame us Christians, yet we shall not find that degree of Meekness which is required of Christians.
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1704
We read in Tully, that Justice requires that we endammage none, nisi lacessiti injuriâ, till we are provok't by some injury.
We read in Tully, that justice requires that we endamage none, nisi lacessiti injuriâ, till we Are provoked by Some injury.
pns12 vvb p-acp np1, cst n1 vvz cst pns12 vvi pix, fw-la n1 fw-la, c-acp pns12 vbr vvn p-acp d n1.
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1705
And Lactantius well censureth it, Simplicem verà mque sententiam duorum verborum adjectione corripit, he spoiled a good sentence by the addition of two words; lacessiti injuriâ, provokt by injury.
And Lactantius well censureth it, Simplicem verà mque sententiam Duorum verborum adjection corripit, he spoiled a good sentence by the addition of two words; lacessiti injuriâ, provoked by injury.
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1706
For a Christian hurts no man, though he be provokt. Seneca speaks more like a Christian, Magni animi est, omnium veniam dare, nullius petere;
For a Christian hurts no man, though he be provoked. Senecca speaks more like a Christian, Magni animi est, omnium veniam Dare, Nullius Peter;
p-acp dt njp vvz dx n1, cs pns31 vbb vvn. np1 vvz av-dc av-j dt njp, fw-la fw-la fw-la, fw-la fw-la vvb, fw-la fw-la;
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but this we cannot do if we wholly separate our selves from him, and avoid his company.
but this we cannot do if we wholly separate our selves from him, and avoid his company.
cc-acp d pns12 vmbx vdi cs pns12 av-jn vvi po12 n2 p-acp pno31, cc vvi po31 n1.
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1709
It is a great commendation which Tully gives Caesar, that he forgot nothing but injuries, nor ever hurt an enemy, nisi in agris stantem, but fighting in the field.
It is a great commendation which Tully gives Caesar, that he forgotten nothing but injuries, nor ever hurt an enemy, nisi in agris stantem, but fighting in the field.
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1710
He was one of the stoutest and greatest Champions of the world. He stood the shock of fifty set battles, besides all sieges and outrodes.
He was one of the Stoutest and greatest Champions of the world. He stood the shock of fifty Set battles, beside all sieges and outrodes.
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1711
He took a thousand Cities and walled Towns. He over-run three hundred several Countries.
He took a thousand Cities and walled Towns. He overrun three hundred several Countries.
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1712
And in his Wars were slain well-near twelve hundred thousand men, besides all those which dyed in the Civil Warrs:
And in his Wars were slave well-near twelve hundred thousand men, beside all those which died in the Civil Wars:
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1713
And yet he protested of himself, and that most truly, that he never drew bloud but in the field.
And yet he protested of himself, and that most truly, that he never drew blood but in the field.
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1714
Here is indeed a pattern of Meekness, and such a pattern, that most Christians are unwilling to take out:
Here is indeed a pattern of Meekness, and such a pattern, that most Christians Are unwilling to take out:
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yet this doth not reach home. Novam certè mansuetudinem docet Christus; Certainly Christ hath drawn out Meekness in other colours;
yet this does not reach home. Novam certè mansuetudinem docet Christus; Certainly christ hath drawn out Meekness in other colours;
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1716
and except our Meekness exceed the Heathens, we shall not enter into the Kingdom of Heaven.
and except our Meekness exceed the heathens, we shall not enter into the Kingdom of Heaven.
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1717
Will you see the full extent of Meekness? It is hard to shew it.
Will you see the full extent of Meekness? It is hard to show it.
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1718
For, as I find it in the Fathers, who walkt by the light of Scripture, it is made almost boundless.
For, as I find it in the Father's, who walked by the Light of Scripture, it is made almost boundless.
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1719
Not to be angry, To forgive, Not to revenge; these yet do not reach it. To suffer with patience and a quiet mind the greatest injuries; this is not home.
Not to be angry, To forgive, Not to revenge; these yet do not reach it. To suffer with patience and a quiet mind the greatest injuries; this is not home.
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1720
To forgive seventy times seven times;
To forgive seventy times seven times;
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1721
this number is yet short to teach our Meekness to keep time with the Malice and Injustice of men.
this number is yet short to teach our Meekness to keep time with the Malice and Injustice of men.
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1722
It must yet press further, and manifest it self not only in suffering, but in doing.
It must yet press further, and manifest it self not only in suffering, but in doing.
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1723
Dost thou know, saith St. Chrysostom, that thy brother intends particular mischief against thee, that he would embrue his hand in thy bloud? NONLATINALPHABET, yet kiss that hand: For the Lord did not refuse to kiss that mouth which made the bargain for his bloud. Dost thou know, Says Saint Chrysostom, that thy brother intends particular mischief against thee, that he would imbrue his hand in thy blood?, yet kiss that hand: For the Lord did not refuse to kiss that Mouth which made the bargain for his blood.
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1724
Hath he robbed thee of all thy goods? Be not angry:
Hath he robbed thee of all thy goods? Be not angry:
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but if by chance any thing be left, give it willingly to him who hath taken away all.
but if by chance any thing be left, give it willingly to him who hath taken away all.
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1726
Nay, saith Basil, if thine enemy hunger, though thou hast but one loaf to sustein thy self,
Nay, Says Basil, if thine enemy hunger, though thou hast but one loaf to sustain thy self,
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yet give it him, and rely upon Gods Providence to feed thee. yet give it him, and rely upon God's Providence to feed thee.
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1728
You will say now perhaps that I have stretched it too far, even beyond its line and compass;
You will say now perhaps that I have stretched it too Far, even beyond its line and compass;
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1729
and as Pythagoras instructed his Scholars to do, where there was burthen enough already, laid on more.
and as Pythagoras instructed his Scholars to do, where there was burden enough already, laid on more.
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1770
but what need I fear this imputation, when Angels clap their hands, and applaud my Meekness,
but what need I Fear this imputation, when Angels clap their hands, and applaud my Meekness,
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1732
What? kiss his hand? Nay, off with his head. Feed our enemy with bread? Nay, strike a dagger into his throat. This goes for current Doctrine;
What? kiss his hand? Nay, off with his head. Feed our enemy with bred? Nay, strike a dagger into his throat. This Goes for current Doctrine;
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1733
not in the Camp alone, amongst barbarous Souldiers, but in the habitations of peace, amongst Christians.
not in the Camp alone, among barbarous Soldiers, but in the habitations of peace, among Christians.
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1734
As for true Meekness, we find it in paginis, non in operibus, in our looks perhaps,
As for true Meekness, we find it in paginis, non in operibus, in our looks perhaps,
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1735
but not the least syllable or character of it in our manners and deportment.
but not the least syllable or character of it in our manners and deportment.
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1736
I have often wondred that Christians should make so little esteem of this Virtue, which is theirs alone, and especially directed unto them.
I have often wondered that Christians should make so little esteem of this Virtue, which is theirs alone, and especially directed unto them.
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1737
The very Pagans by the light of Nature saw the horror of revenge, and abhorr'd it — ferus est, legúmque videtur Vindictam praestare sibi; — could Claudian say.
The very Pagans by the Light of Nature saw the horror of revenge, and abhorred it — Ferus est, legúmque videtur Vindictam praestare sibi; — could Claudian say.
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1738
And the Jew, though many things were by way of indulgence permitted him for the hardness of his heart, yet renounced it utterly.
And the Jew, though many things were by Way of indulgence permitted him for the hardness of his heart, yet renounced it utterly.
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1739
You may hear the Jews of Alexandria speak it plainly in Philo, NONLATINALPHABET, Lord, we delight not to take revenge upon an enemy. Only the Christian, who hath received this Precept in that latitude in which neither Nature nor the Law did ever tender it, hath more estranged himself from it then either Jew or Pagan;
You may hear the jews of Alexandria speak it plainly in Philo,, Lord, we delight not to take revenge upon an enemy. Only the Christian, who hath received this Precept in that latitude in which neither Nature nor the Law did ever tender it, hath more estranged himself from it then either Jew or Pagan;
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1740
no heathen story ever finding out a parallel to the malice of a Christian. I speak this to our shame:
no heathen story ever finding out a parallel to the malice of a Christian. I speak this to our shame:
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1741
But the Philosopher will tell us, Corruptio optimi est pessima, The most pure complexions are most noisome when they putrifie:
But the Philosopher will tell us, corruption Optimi est pessima, The most pure complexions Are most noisome when they putrify:
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1742
and of all men a wicked Christian is the worst.
and of all men a wicked Christian is the worst.
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1743
And indeed something there is in our very Religion which the Devil makes use of to deceive us:
And indeed something there is in our very Religion which the devil makes use of to deceive us:
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1744
The Gospel is news of Peace, and speaks nothing but forgiveness and salvation: Our Saviour is a meek Saviour, we are sure;
The Gospel is news of Peace, and speaks nothing but forgiveness and salvation: Our Saviour is a meek Saviour, we Are sure;
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1745
and because he is willing to pardon us when we fall down before him, we nourish a false hope that he will pardon us our malice also,
and Because he is willing to pardon us when we fallen down before him, we nourish a false hope that he will pardon us our malice also,
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1746
and forgive us our debts, though we take our brother by the throat. Besides, Revenge may be numbred amongst those sins which go down glibly and with delight,
and forgive us our debts, though we take our brother by the throat. Beside, Revenge may be numbered among those Sins which go down glibly and with delight,
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1747
because no humane Law doth punish it; nay, in some case doth seem to countenance it.
Because no humane Law does Punish it; nay, in Some case does seem to countenance it.
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1748
Adultery, and Drunkenness, and suck like sins carry shame in their very foreheads, and, when they are committed, strike the Soul with some regret and sorrow, which many times begets a repentance not to be repented of;
Adultery, and drunkenness, and suck like Sins carry shame in their very foreheads, and, when they Are committed, strike the Soul with Some regret and sorrow, which many times begets a Repentance not to be repented of;
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1749
but Ambition, and Revenge, which is commonly a handmaid to Ambition, these lurk secretly in our heart,
but Ambition, and Revenge, which is commonly a handmaid to Ambition, these lurk secretly in our heart,
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1851
we think we may as lawfully undo him;
we think we may as lawfully undo him;
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1750
and are commonly in men of great wisdom and spirit, who will not have their credit poured out upon the ground as water,
and Are commonly in men of great Wisdom and Spirit, who will not have their credit poured out upon the ground as water,
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1751
but preserve it choicely as a precious ointment. They carry commonly content and honors and riches with them for their reward.
but preserve it choicely as a precious ointment. They carry commonly content and honours and riches with them for their reward.
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1752
And therefore we conceive that these Precepts of Meekness and Forgiveness are spoken rather cohortatoriè quà m verè, rather by way of exhortation,
And Therefore we conceive that these Precepts of Meekness and Forgiveness Are spoken rather cohortatoriè quà m verè, rather by Way of exhortation,
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1753
then strictly exacting that we should perform them.
then strictly exacting that we should perform them.
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1754
And now though the meek be blessed, yet we count it a kind of happiness that we are not meek;
And now though the meek be blessed, yet we count it a kind of happiness that we Are not meek;
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1755
and for the inheritance of the earth, we can never purchase it, we think, with so sheepish a disposition.
and for the inheritance of the earth, we can never purchase it, we think, with so sheepish a disposition.
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1756
And therefore what morosity do we put on? How punctual are we in our behaviour that we be not wanting to our selves where the Law can help us? We love the Proverb well that tells us that he that makes himself a Sheep, the Wolf will eat him.
And Therefore what morosity do we put on? How punctual Are we in our behaviour that we be not wanting to our selves where the Law can help us? We love the Proverb well that tells us that he that makes himself a Sheep, the Wolf will eat him.
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1757
For Meekness and Forgiveness, you shall hear of it perhaps in our last Will and Testament.
For Meekness and Forgiveness, you shall hear of it perhaps in our last Will and Testament.
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1758
We refer that to our Death-bed, when indeed we should have nothing else to do but to dye.
We refer that to our Deathbed, when indeed we should have nothing Else to do but to die.
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1759
And if we give up our last gasp meekly, we are meek enough.
And if we give up our last gasp meekly, we Are meek enough.
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1760
And now tell me, Beloved, when Meekness is thus contracted, nay lost, in our manners, can we blame these holy men who have enlarg'd the curtains of her habitation,
And now tell me, beloved, when Meekness is thus contracted, nay lost, in our manners, can we blame these holy men who have enlarged the curtains of her habitation,
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1761
and required more at the hands of a Christian then perhaps ever any Christian attained to:
and required more At the hands of a Christian then perhaps ever any Christian attained to:
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1762
There is no danger here of excess; no, there is no fear but that in this we will come short.
There is no danger Here of excess; no, there is no Fear but that in this we will come short.
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1763
Meliùs ultrà quà m citra stant mores; I cannot do too much, I may too little.Meliùs ultrà quà m citra stant mores; I cannot do too much, I may too little.
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1764
And as Quintilian speaks, where he gives the rules of a perfect Oratour, omnia sunt praecipienda ut plura fiant;
And as Quintilian speaks, where he gives the rules of a perfect Orator, omnia sunt praecipienda ut plura fiant;
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1765
We command all to be done, that we may do the most. For suppose we observed our Saviours Precepts literally;
We command all to be done, that we may do the most. For suppose we observed our Saviors Precepts literally;
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1766
Suppose I gave him my cloak that took away my coat, and went two miles with him that compell'd me to go one;
Suppose I gave him my cloak that took away my coat, and went two miles with him that compelled me to go one;
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1767
Suppose I kist the hand that strook me, and made my enemy the sole inheritor of all my estate;
Suppose I kissed the hand that strook me, and made my enemy the sole inheritor of all my estate;
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1768
what inconvenience would follow hence? or what danger could it bring unto my soul? Nay,
what inconvenience would follow hence? or what danger could it bring unto my soul? Nay,
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1769
how like would this make me to the Protomartyr St. Stephen, who pray'd for his enemies? and to the great Martyr (as the Fathers call him) Christ himself, who died for his enemies? The world perhaps might put upon me a fools coat:
how like would this make me to the Protomartyr Saint Stephen, who prayed for his enemies? and to the great Martyr (as the Father's call him) christ himself, who died for his enemies? The world perhaps might put upon me a Fools coat:
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1771
and God himself hath promised a robe of Glory? That folly is my glory which makes me wise unto salvation.
and God himself hath promised a robe of Glory? That folly is my glory which makes me wise unto salvation.
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1772
Beloved, the Doctrines which teach Perfection are not dangerous;
beloved, the Doctrines which teach Perfection Are not dangerous;
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1773
nor can they be too often urged in this dull and heavy age, which hath so long talkt of Imperfection, that Imperfection is almost become a duty.
nor can they be too often urged in this dull and heavy age, which hath so long talked of Imperfection, that Imperfection is almost become a duty.
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1774
We must be no better then we are; we are Pelagians and proud if we conceive any hope of it.
We must be no better then we Are; we Are Pelagians and proud if we conceive any hope of it.
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1775
As if our Saviour, when he commands us to be perfect, did speak more than he meant, intending only this, that we should be imperfect. Be not deceived.
As if our Saviour, when he commands us to be perfect, did speak more than he meant, intending only this, that we should be imperfect. Be not deceived.
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1776
God requires at our hands Perfection, and the fulfilling of his Law: But indeed it is one thing what God requires, and another what he will accept.
God requires At our hands Perfection, and the fulfilling of his Law: But indeed it is one thing what God requires, and Another what he will accept.
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1777
He will accept of our endeavours if they be serious, and if we strive forward to perfection:
He will accept of our endeavours if they be serious, and if we strive forward to perfection:
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1778
But if our endeavours grow feeble and faint, and fail upon conceit of I know not what weakness, he will not accept them.
But if our endeavours grow feeble and faint, and fail upon conceit of I know not what weakness, he will not accept them.
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1779
If we think that any degree of Meekness is enough, we have forfeited our Blessedness, and the Promise is made of none effect.
If we think that any degree of Meekness is enough, we have forfeited our Blessedness, and the Promise is made of none Effect.
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1780
The Oratour in his Institutions speaking of men that were famous for their strength of memory;
The Orator in his Institutions speaking of men that were famous for their strength of memory;
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1781
of Themistocles, who learnt the Persian tongue in one year;
of Themistocles, who learned the Persian tongue in one year;
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1782
of Mithrydates, who spake as many several Languages as he govern'd Nations, which were no fewer then two and twenty;
of Mithrydates, who spoke as many several Languages as he governed nations, which were no fewer then two and twenty;
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1783
of Cyrus, who could call his Souldiers by name; tells us the truth of this was uncertain;
of Cyrus, who could call his Soldiers by name; tells us the truth of this was uncertain;
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1784
habenda tamen fides est, vel in hoc, ut qui crediderit & speret; Habenda tamen fides est, vel in hoc, ut qui crediderit & speret;
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1785
Yet, saith he, every man that desires to improve his memory by industry, ought to believe it, that believing it to be so, he may hope also by practice to gain as good a memory as they. Quicquid enim fieri potuit, potest;
Yet, Says he, every man that Desires to improve his memory by industry, ought to believe it, that believing it to be so, he may hope also by practice to gain as good a memory as they. Quicquid enim fieri Potuit, potest;
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1786
For whatsoever hath been once done by any man, may be done again by every man.
For whatsoever hath been once done by any man, may be done again by every man.
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1787
The same may we apply to our present purpose.
The same may we apply to our present purpose.
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1788
Do we read of any that kissed that hand that struck them? That gave their enemies bread when themselves were like to starve for hunger? That gave him a Talent who had rob'd them of a Mite? let us not entertain these stories as fabulous,
Do we read of any that kissed that hand that struck them? That gave their enemies bred when themselves were like to starve for hunger? That gave him a Talon who had robbed them of a Mite? let us not entertain these stories as fabulous,
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(10) sermon (DIV1)
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1789
but believe that it was and should be so, ut qui crediderit & speret; that Belief may raise our Hope;
but believe that it was and should be so, ut qui crediderit & speret; that Belief may raise our Hope;
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1790
and the Hope that so much may be done, may make it easier for us to do the most;
and the Hope that so much may be done, may make it Easier for us to do the most;
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93
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1977
or otherwise put him to death, who had offended him.
or otherwise put him to death, who had offended him.
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1791
to cool our Anger, to curb our Desire of Revenge, to empty our hearts of all gall and bitterness, to be like unto Moses, who under the Law was the meekest man upon the earth, and to Christ himself, who was brought as a Lamb to the slaughter,
to cool our Anger, to curb our Desire of Revenge, to empty our hearts of all Gall and bitterness, to be like unto Moses, who under the Law was the Meekest man upon the earth, and to christ himself, who was brought as a Lamb to the slaughter,
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1792
and as a Sheep before her shearers is dumb, so open'd be not his mouth. and as a Sheep before her shearers is dumb, so opened be not his Mouth.
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1793
And now having shewed you the nature of Meekness, in the next place we will seat her in her proper subject,
And now having showed you the nature of Meekness, in the next place we will seat her in her proper Subject,
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1794
and that is Every man as he is a Private man, not as he bears the Sword of Justice.
and that is Every man as he is a Private man, not as he bears the Sword of justice.
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1795
For our Saviour, when he commends Meekness, doth not strike the Sword out of the hand of the Magistrate.
For our Saviour, when he commends Meekness, does not strike the Sword out of the hand of the Magistrate.
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1796
Nullum verbum hîc de magistratu, & ejus officio, saith Luther; Here is no mention made of the Magistrate and his Office. Nullum verbum hîc de magistratu, & His Officio, Says Luther; Here is no mention made of the Magistrate and his Office.
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1797
It is far better, that I loose my coat then revenge my self: for by the Law of equity no man can be Judge in his own cause:
It is Far better, that I lose my coat then revenge my self: for by the Law of equity no man can be Judge in his own cause:
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(10) sermon (DIV1)
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1798
But let the Magistrate strike, and the blow is not of Revenge but Justice. Justice, saith Plutarch, accompanies God himself, and breaths revenge against those which break his law;
But let the Magistrate strike, and the blow is not of Revenge but justice. justice, Says Plutarch, Accompanies God himself, and breathes revenge against those which break his law;
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(10) sermon (DIV1)
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1799
which Men also by the very light of nature use against all men NONLATINALPHABET, as they are citizens and members of a body politick. which Men also by the very Light of nature use against all men, as they Are Citizens and members of a body politic.
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94
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1800
Meekness is that virtue which sweetly ordereth, and composes our mind in pardoning those injuries which are done to our private persons;
Meekness is that virtue which sweetly Ordereth, and composes our mind in pardoning those injuries which Are done to our private Persons;
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94
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1801
but it hath no room in the breast of a Judge, who looks upon the Offender vultu legis, with no other countenance then that of the Law.
but it hath no room in the breast of a Judge, who looks upon the Offender vultu Legis, with no other countenance then that of the Law.
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1802
In my own case licet mihi facere quod volo de meo, it is lawful for me to do what I will with my own.
In my own case licet mihi facere quod volo de meo, it is lawful for me to do what I will with my own.
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1803
I may give it, or I may suffer it to be torn from me: and by this loss I may purchase the inheritance of the earth.
I may give it, or I may suffer it to be torn from me: and by this loss I may purchase the inheritance of the earth.
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94
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1804
But when I sit on the Tribunal as a Judge, the case is not my own.
But when I fit on the Tribunal as a Judge, the case is not my own.
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(10) sermon (DIV1)
94
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1805
It is Meekness to pardon wrongs done unto our selves;
It is Meekness to pardon wrongs done unto our selves;
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(10) sermon (DIV1)
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1806
but to deny the course of Justice to him that calls for it, to sheath the Sword when it should cut off the wicked from the earth, may peradventure commend it self by the name of inconsiderate pity, but meekness it cannot be.
but to deny the course of justice to him that calls for it, to sheath the Sword when it should Cut off the wicked from the earth, may Peradventure commend it self by the name of inconsiderate pity, but meekness it cannot be.
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(10) sermon (DIV1)
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1807
For the Magistrate, as he is the Keeper of the Law, so in his proceeding he must be like it.
For the Magistrate, as he is the Keeper of the Law, so in his proceeding he must be like it.
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94
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1808
Now the Law is surda res, as the young men in Livy complain'd, deaf and inexorable:
Now the Law is surda Rest, as the young men in Livy complained, deaf and inexorable:
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(10) sermon (DIV1)
94
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1809
Though thou speak it fair, it hears thee not; and though thou speak in tears, it regards thee not.
Though thou speak it fair, it hears thee not; and though thou speak in tears, it regards thee not.
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94
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1810
It is immoveable as a Rock, and it stares the Offender in the face. No complement can shake it, no bribe move it, no riches batter it.
It is immoveable as a Rock, and it stares the Offender in the face. No compliment can shake it, no bribe move it, no riches batter it.
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94
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1811
If it seem to change countenance and turn face, it is not its own face, but the paint and visard of the Magistrate.
If it seem to change countenance and turn face, it is not its own face, but the paint and Wizard of the Magistrate.
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94
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1812
When the Magistrate is grown meek on the sudden by the operation of a bribe,
When the Magistrate is grown meek on the sudden by the operation of a bribe,
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94
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1813
when Injustice beats upon this rock of the Law to mollifie and allay its rigor, that falls out which Tertullian observes of Infidelity meeting with a convincing argument, Injustice prevails, and the Law is vanquisht;
when Injustice beats upon this rock of the Law to mollify and allay its rigor, that falls out which Tertullian observes of Infidelity meeting with a convincing argument, Injustice prevails, and the Law is vanquished;
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(10) sermon (DIV1)
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1814
and, what is monstrous, the Ship is safe, and the Rock shipwrackt.
and, what is monstrous, the Ship is safe, and the Rock shipwrecked.
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(10) sermon (DIV1)
94
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1815
Therefore the Magistrate, when he is to condemn an Offender, may put on the passion of Anger,
Therefore the Magistrate, when he is to condemn an Offender, may put on the passion of Anger,
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1816
and raise it up against his Compassion; and then strike him, saith Seneca, with the same countenance he would strike a Serpent.
and raise it up against his Compassion; and then strike him, Says Senecca, with the same countenance he would strike a Serpent.
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94
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1817
Histrionibus, etsi non iratis, tamen iram simulantibus conducit; The very counterfeiting of this passion helpeth the Tragedian in his action.Histrionibus, Though non iratis, tamen iram simulantibus conducit; The very counterfeiting of this passion Helpeth the Tragedian in his actium.
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(10) sermon (DIV1)
94
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1818
And the judge may set it against those assaults which may move him to unnecessary compassion,
And the judge may Set it against those assaults which may move him to unnecessary compassion,
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(10) sermon (DIV1)
94
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1819
and which may turn him to the right hand or the left. We need not here enlarge our selves in a case so plain.
and which may turn him to the right hand or the left. We need not Here enlarge our selves in a case so plain.
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(10) sermon (DIV1)
94
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1820
That which the Private man may demand may be now more useful, Whether it be lawful to implead our brother in any Court of Justice. Questionless it is.
That which the Private man may demand may be now more useful, Whither it be lawful to implead our brother in any Court of justice. Questionless it is.
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94
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1821
For to deny it were not only to pluck the Magistrate from the Bench, but to cancel and disanul all the Laws of Christian Common-wealths.
For to deny it were not only to pluck the Magistrate from the Bench, but to cancel and disannul all the Laws of Christian Commonwealths.
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(10) sermon (DIV1)
94
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1822
Morality teacheth us To do no wrong:
Morality Teaches us To do no wrong:
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1823
That which Religion adds is no more but this, To keep our mind in an habitual preparation of suffering.
That which Religion adds is not more but this, To keep our mind in an habitual preparation of suffering.
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94
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1824
And so the Casuists and St. Augustine interpret these Precepts of our Saviour, That we must then retain the heart of a friend when we have taken upon us the name of an adversary,
And so the Casuists and Saint Augustine interpret these Precepts of our Saviour, That we must then retain the heart of a friend when we have taken upon us the name of an adversary,
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1825
and so compose our selves that we should choose rather to loose our right then our charity.
and so compose our selves that we should choose rather to lose our right then our charity.
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(10) sermon (DIV1)
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1826
But Charity seeketh not her own.
But Charity seeks not her own.
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94
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1827
A good Argument, not only to keep me from the Tribunal, but to drive me also from the Church.
A good Argument, not only to keep me from the Tribunal, but to drive me also from the Church.
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94
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1828
For he that bids me cast my bread upon the waters, hath also prescrib'd that form of Prayer, Give us this day our daily bread.
For he that bids me cast my bred upon the waters, hath also prescribed that from of Prayer, Give us this day our daily bred.
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94
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1829
It is true, Regulae charitatis latiùs patent quà m juris, the Rules of Charity are of a larger extent then those of the Law.
It is true, Regulae charitatis latiùs patent quà m Juris, the Rules of Charity Are of a larger extent then those of the Law.
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94
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2020
The Donatists stiled themselves filios Martyrum, the off-spring of Martyrs;
The Donatists styled themselves Sons Martyrs, the offspring of Martyrs;
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1830
If thou owe a hundred measures of oyl, Charity takes the Bill, and sits down quickly, and writeth fifty;
If thou owe a hundred measures of oil, Charity Takes the Bill, and sits down quickly, and Writeth fifty;
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1831
and if thy vessels be empty, she cancels the bill, and teareth the Indenture.
and if thy vessels be empty, she cancels the bill, and teareth the Indenture.
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(10) sermon (DIV1)
94
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1832
But it is as true too, that Charity begins at home, and that He that provides not for his family is worse then an Infidel. To conclude this point;
But it is as true too, that Charity begins At home, and that He that provides not for his family is Worse then an Infidel. To conclude this point;
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(10) sermon (DIV1)
94
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1833
It will concern every man to take heed quo animo, quibus consiliis, with what mind and upon what advise he brings his brother to the Barr. Necessitas humanae fragilitatis patrocinium; Necessity is a good plea;
It will concern every man to take heed quo animo, quibus Concilis, with what mind and upon what Advice he brings his brother to the Barr. Necessity humanae fragilitatis patrocinium; Necessity is a good plea;
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(10) sermon (DIV1)
94
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1834
but where Necessity inforceth not, I may say of it as St. Paul doth of Marriage, He that impleadeth his brother may do well;
but where Necessity enforceth not, I may say of it as Saint Paul does of Marriage, He that impleadeth his brother may do well;
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1835
but he that impleadeth him not doth better. but he that impleadeth him not does better.
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1836
And I cannot but commend that resolution of St. Hierom, Mihi etiam vera accusatio adversus fratrem displicet.
And I cannot but commend that resolution of Saint Hieronymus, Mihi etiam vera accusatio Adversus fratrem displicet.
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1837
Nec reprehendo alios, sed dico quid ipse non facerem. Nec reprehendo Alioth, sed dico quid ipse non facerem.
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1838
And happy is he who can take up this holy Father's Language, It is troublesome to me to bring an accusation,
And happy is he who can take up this holy Father's Language, It is troublesome to me to bring an accusation,
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1839
though never so true, against a brother.
though never so true, against a brother.
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1840
I censure not those who do it, but only declare what I would not do my self. I censure not those who do it, but only declare what I would not do my self.
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1841
Indeed our Saviour bids us agree with our adversary, and forgive him; but we do not read that any where he hath commanded us to implead him.
Indeed our Saviour bids us agree with our adversary, and forgive him; but we do not read that any where he hath commanded us to implead him.
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(10) sermon (DIV1)
94
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1842
And this should make us suspect our selves in such a case: For here are two parts, Not to implead him, and To implead him.
And this should make us suspect our selves in such a case: For Here Are two parts, Not to implead him, and To implead him.
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1843
The one is most evidently lawful; It is in our power. The other doubtful.
The one is most evidently lawful; It is in our power. The other doubtful.
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94
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1844
When our judgment then is at a loss, and cannot resolve on the one side, the best wisdom it will be to cleave unto the side which is evident and plain,
When our judgement then is At a loss, and cannot resolve on the one side, the best Wisdom it will be to cleave unto the side which is evident and plain,
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(10) sermon (DIV1)
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1845
unless we please to put it to the venture and harase our souls, and try conclusions with God.
unless we please to put it to the venture and harase our Souls, and try conclusions with God.
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1846
But most commonly so it is, Praevalent dubia, Things doubtful in themselves have more power over us then those things which are plain and certain;
But most commonly so it is, Prevalent Dubia, Things doubtful in themselves have more power over us then those things which Are plain and certain;
p-acp ds av-j av pn31 vbz, j fw-la, n2 j p-acp px32 vhi dc n1 p-acp pno12 av d n2 r-crq vbr j cc j;
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and men are easie of belief in those things which they would have done. What is wanting in the evidence, we supply in our will:
and men Are easy of belief in those things which they would have done. What is wanting in the evidence, we supply in our will:
cc n2 vbr j pp-f n1 p-acp d n2 r-crq pns32 vmd vhi vdn. q-crq vbz vvg p-acp dt n1, pns12 vvb p-acp po12 n1:
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1848
and although our opinion point to the plainest side as safest, yet we secretly wish that the more doubtful part were true;
and although our opinion point to the Plainest side as Safest, yet we secretly wish that the more doubtful part were true;
cc cs po12 n1 n1 p-acp dt js n1 p-acp js, av pns12 av-jn vvb cst dt av-dc j n1 vbdr j;
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1849
and at last, though we have small evidence, yet we adhere and stick close unto it.
and At last, though we have small evidence, yet we adhere and stick close unto it.
cc p-acp ord, cs pns12 vhb j n1, av pns12 vvb cc vvi av-j p-acp pn31.
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1850
From hence those stabbings and digladiations amongst Christians. From hence it is that because we may lawfully implead our brother;
From hence those stabbings and digladiations among Christians. From hence it is that Because we may lawfully implead our brother;
p-acp av d n2-vvg cc n2 p-acp np1. p-acp av pn31 vbz d c-acp pns12 vmb av-j vvi po12 n1;
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1852
and because I may redeem my cloak by law, by law I may purchase my brothers cloak also.
and Because I may Redeem my cloak by law, by law I may purchase my Brother's cloak also.
cc c-acp pns11 vmb vvi po11 n1 p-acp n1, p-acp n1 pns11 vmb vvi po11 ng1 n1 av.
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1853
I conclude this point with that of the Apostle, Prove all things; hold fast to that which is good.
I conclude this point with that of the Apostle, Prove all things; hold fast to that which is good.
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1854
Abstein from all appearance of evil. I should now proceed to lay open the Object of our Meekness: Abstain from all appearance of evil. I should now proceed to lay open the Object of our Meekness:
vvi p-acp d n1 pp-f n-jn. pns11 vmd av vvi pc-acp vvi av-j dt n1 pp-f po12 n1:
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1855
but I see the time hath prevented me.
but I see the time hath prevented me.
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1856
Only give me leave to tell you, It is not enough to lay down our malice for a day,
Only give me leave to tell you, It is not enough to lay down our malice for a day,
j vvb pno11 n1 pc-acp vvi pn22, pn31 vbz xx av-d pc-acp vvi a-acp po12 n1 p-acp dt n1,
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1857
and then to raise it up, and breath it out against our brother upon the next occasion:
and then to raise it up, and breath it out against our brother upon the next occasion:
cc av pc-acp vvi pn31 a-acp, cc vvi pn31 av p-acp po12 n1 p-acp dt ord n1:
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1858
For this is a strong evidence that our malice was never laid down.
For this is a strong evidence that our malice was never laid down.
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1859
For though it must set before the Sun, yet it must not set as the Sun, to appear again and shew it self in our Hemisphere the next morning.
For though it must Set before the Sun, yet it must not Set as the Sun, to appear again and show it self in our Hemisphere the next morning.
p-acp cs pn31 vmb vvi p-acp dt n1, av pn31 vmb xx vvi p-acp dt n1, pc-acp vvi av cc vvi pn31 n1 p-acp po12 n1 dt ord n1.
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1860
The Civilians will tell us, Qui comitiali morbo laborant, nè iis quidem diebus quibus morbo carent sanos rectè dici;
The Civilians will tell us, Qui comitiali morbo laborant, nè iis quidem diebus quibus morbo Carenot sanos rectè dici;
dt n2-jn vmb vvi pno12, fw-la fw-la fw-mi n1, fw-la fw-la fw-la fw-la fw-la fw-mi fw-la fw-la fw-la fw-la;
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1861
They that are troubled with the Falling-sickness are not to be reckon'd as free from it when the fit is off.
They that Are troubled with the Epilepsy Are not to be reckoned as free from it when the fit is off.
pns32 cst vbr vvn p-acp dt n1 vbr xx pc-acp vbi vvn p-acp j p-acp pn31 c-crq dt j vbz a-acp.
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1862
If the disease return again, be the term and date of time what it will, it is but the intermitting of the fit, no freedom from the disease.
If the disease return again, be the term and date of time what it will, it is but the intermitting of the fit, no freedom from the disease.
cs dt n1 vvb av, vbb dt n1 cc n1 pp-f n1 r-crq pn31 vmb, pn31 vbz p-acp dt j-vvg pp-f dt j, dx n1 p-acp dt n1.
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1863
And so Malice and Anger, which is a kind of Falling-sickness, though for some time we are rid of it,
And so Malice and Anger, which is a kind of Epilepsy, though for Some time we Are rid of it,
cc av n1 cc n1, r-crq vbz dt n1 pp-f n1, cs p-acp d n1 pns12 vbr vvn pp-f pn31,
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1864
yet if it return again, we are still guilty of the sin, though we made some pause,
yet if it return again, we Are still guilty of the since, though we made Some pause,
av cs pn31 vvb av, pns12 vbr av j pp-f dt n1, cs pns12 vvd d n1,
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1865
and suffer'd it not for a while to break out.
and suffered it not for a while to break out.
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1866
Will you know where you may make use of your Anger? Make use of it upon your selves.
Will you know where you may make use of your Anger? Make use of it upon your selves.
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1867
In propriis erratis securissimus hic affectus, This affection doth never good, but when it looks inward,In propriis Erratus securissimus hic affectus, This affection does never good, but when it looks inward,
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1868
and frowns upon our own misdeeds.
and frowns upon our own misdeeds.
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1869
For by this turning our Anger upon our selves and our sins, foemininum irae, masculinum facimus, that which is womanish in Anger is made masculine and heroick;
For by this turning our Anger upon our selves and our Sins, foemininum irae, masculinum facimus, that which is womanish in Anger is made masculine and heroic;
p-acp p-acp d n1 po12 n1 p-acp po12 n2 cc po12 n2, fw-la fw-la, fw-la fw-la, cst r-crq vbz j p-acp n1 vbz vvn j cc j;
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1870
nay, ferinum irae divinum facimus, that which is brutish in Anger is made Divine, and fights the Lords battles, beats down imaginations, destroys principalities and powers, treads down strength, all our pride and animosity,
nay, ferinum irae Divinum facimus, that which is brutish in Anger is made Divine, and fights the lords battles, beats down Imaginations, Destroys principalities and Powers, treads down strength, all our pride and animosity,
uh-x, fw-la fw-la fw-la fw-la, cst r-crq vbz j p-acp n1 vbz vvn j-jn, cc vvz dt n2 n2, vvz a-acp n2, vvz n2 cc n2, vvz a-acp n1, d po12 n1 cc n1,
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1871
and works a conquest on our sins, the greatest enemies to God and our selves.
and works a conquest on our Sins, the greatest enemies to God and our selves.
cc vvz dt n1 p-acp po12 n2, dt js n2 p-acp np1 cc po12 n2.
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1872
And thus, if we invert the operation of Anger, and turn its edge upon our selves,
And thus, if we invert the operation of Anger, and turn its edge upon our selves,
cc av, cs pns12 vvb dt n1 pp-f n1, cc vvi po31 n1 p-acp po12 n2,
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1873
if our Meekness and Moderation be shewn unto all men, and our indignation rest upon our sins, it shall prevent that Anger which is as just as terrible,
if our Meekness and Moderation be shown unto all men, and our Indignation rest upon our Sins, it shall prevent that Anger which is as just as terrible,
cs po12 n1 cc n1 vbb vvn p-acp d n2, cc po12 n1 n1 p-acp po12 n2, pn31 vmb vvi d n1 r-crq vbz a-acp j c-acp j,
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2267
And this the very enemies of Christianity have acknowledged.
And this the very enemies of Christianity have acknowledged.
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1874
and shall entitle us to this Blessedness here, even all those blessings which are the purchase of the Prince of Peace,
and shall entitle us to this Blessedness Here, even all those blessings which Are the purchase of the Prince of Peace,
cc vmb vvi pno12 p-acp d n1 av, av d d n2 r-crq vbr dt n1 pp-f dt n1 pp-f n1,
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1875
and the bloud of that meek Lamb shall cleanse us from all our sins.
and the blood of that meek Lamb shall cleanse us from all our Sins.
cc dt n1 pp-f cst j n1 vmb vvi pno12 p-acp d po12 n2.
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1876
The Second SERMON. PART II. MATTH. V. 5. Blessed are the meek: for they shall inherit the earth.
The Second SERMON. PART II MATTHEW. V. 5. Blessed Are the meek: for they shall inherit the earth.
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1877
IN the morning we laid before your eyes the Virtue of Meekness;
IN the morning we laid before your eyes the Virtue of Meekness;
p-acp dt n1 pns12 vvd p-acp po22 n2 dt n1 pp-f n1;
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1878
A virtue by which, as St. Chrysostom saith, a man may know a Christian better then by his name.
A virtue by which, as Saint Chrysostom Says, a man may know a Christian better then by his name.
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1879
Tertullian telleth us that anciently, among the Heathen, Professors of Christianity were called, not Christiani, but Chrestiani, from NONLATINALPHABET, a word signifying Sweetness and Benignity of disposition.Tertullian Telleth us that anciently, among the Heathen, Professors of Christianity were called, not Christians, but Christian, from, a word signifying Sweetness and Benignity of disposition.
np1 vvz pno12 d av-j, p-acp dt j-jn, n2 pp-f np1 vbdr vvn, xx np1, p-acp np1, p-acp, dt n1 vvg n1 cc n1 pp-f n1.
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1880
I know not how you were taken with the beauty of this divine and useful Virtue,
I know not how you were taken with the beauty of this divine and useful Virtue,
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1881
and with what affections you beheld her in those colors in which the Gospel hath shewed her:
and with what affections you beheld her in those colours in which the Gospel hath showed her:
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1882
Some perhaps heard the report of her as they do news from a far Country, not able to contradict,
some perhaps herd the report of her as they do news from a Far Country, not able to contradict,
d av vvd dt n1 pp-f pno31 c-acp pns32 vdb n1 p-acp dt j n1, xx j pc-acp vvi,
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1883
nor yet willing to believe it.
nor yet willing to believe it.
ccx av j pc-acp vvi pn31.
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1884
To others her description was but picta nebula, quae non longiùs delectat quà m videtur, as a painted cloud, which is forgot with the removing of our eye,
To Others her description was but picta nebula, Quae non longiùs delectat quà m videtur, as a painted cloud, which is forgotten with the removing of our eye,
p-acp n2-jn po31 n1 vbds p-acp fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la fw-la, p-acp dt j-vvn n1, r-crq vbz vvn p-acp dt n-vvg pp-f po12 n1,
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1885
and delights no longer then it is seen.
and delights no longer then it is seen.
cc vvz dx jc cs pn31 vbz vvn.
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1886
But yet as the Queen of Sheba spake of the wisdom of Solomon, so will I of this excellent virtue;
But yet as the Queen of Sheba spoke of the Wisdom of Solomon, so will I of this excellent virtue;
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1887
The one half is not yet told you. The one half is not yet told you.
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1888
We will therefore proceed on, and pass by those lines which we first drew, and having shewed her in her general Description,
We will Therefore proceed on, and pass by those lines which we First drew, and having showed her in her general Description,
pns12 vmb av vvi a-acp, cc vvi p-acp d n2 r-crq pns12 ord vvd, cc vhg vvn pno31 p-acp po31 j n1,
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1889
and confined her to her proper Subject;
and confined her to her proper Subject;
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1890
we will, according to our method proposed, in the next place present you with the Object of Meekness, by which I mean those persons in respect of whom this Virtue is to be exercised.
we will, according to our method proposed, in the next place present you with the Object of Meekness, by which I mean those Persons in respect of whom this Virtue is to be exercised.
pns12 vmb, vvg p-acp po12 n1 vvn, p-acp dt ord n1 vvb pn22 p-acp dt n1 pp-f n1, p-acp r-crq pns11 vvb d n2 p-acp n1 pp-f r-crq d n1 vbz pc-acp vbi vvn.
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1891
We have not so confined Meekness, and shut her up in the breasts of private men,
We have not so confined Meekness, and shut her up in the breasts of private men,
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1892
but we shall as far enlarge her in respect of her Object; which is in compass as large as all the world.
but we shall as Far enlarge her in respect of her Object; which is in compass as large as all the world.
cc-acp pns12 vmb a-acp av-j vvi pno31 p-acp n1 pp-f po31 n1; r-crq vbz p-acp n1 c-acp j c-acp d dt n1.
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1893
NONLATINALPHABET, saith the Apostle, Let your softness, (your moderation, your meekness, your equity) be known unto all men.
, Says the Apostle, Let your softness, (your moderation, your meekness, your equity) be known unto all men.
, vvz dt n1, vvb po22 n1, (po22 n1, po22 n1, po22 n1) vbb vvn p-acp d n2.
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1894
For though Meekness and Equity be not one and the same Virtue, yet every meek man so far participates of Equity that he is not NONLATINALPHABET, too exactly just, but makes himself less then he is;
For though Meekness and Equity be not one and the same Virtue, yet every meek man so Far participates of Equity that he is not, too exactly just, but makes himself less then he is;
c-acp cs n1 cc n1 vbb xx crd cc dt d n1, av d j n1 av av-j vvz pp-f n1 cst pns31 vbz xx, av av-j j, cc-acp vvz px31 dc cs pns31 vbz;
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1895
that he is willing to depart from his own right, and will not do all that strict and rigid Justice warrants as lawful.
that he is willing to depart from his own right, and will not do all that strict and rigid justice warrants as lawful.
cst pns31 vbz j pc-acp vvi p-acp po31 d j-jn, cc vmb xx vdi d d j cc j n1 vvz p-acp j.
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1896
Nor is this Virtue cloyster'd up to shine in a corner, but, like the Sun it self, non uni aut alteri, sed statim omnibus in commune profertur;
Nor is this Virtue cloistered up to shine in a corner, but, like the Sun it self, non uni Or Alteri, sed Immediately omnibus in commune profertur;
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1897
she display's her beams not in good men alone, or Christians alone, but to wicked men, to erring men, to all men, even to the whole world.
she display's her beams not in good men alone, or Christians alone, but to wicked men, to erring men, to all men, even to the Whole world.
pns31 vvz po31 n2 xx p-acp j n2 av-j, cc np1 av-j, cc-acp p-acp j n2, p-acp j-vvg n2, p-acp d n2, av p-acp dt j-jn n1.
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1898
For this end God doth permit some evil persons in the world.
For this end God does permit Some evil Persons in the world.
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1899
Omnis malus aut ideo vivit ut corrigatur, aut ideo vivit ut per illum bonus exerceatur, Every wicked person doth either prolong his life for his own good and amendment of himself;Omnis malus Or ideo vivit ut corrigatur, Or ideo vivit ut per Ilum bonus exerceatur, Every wicked person does either prolong his life for his own good and amendment of himself;
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la ng1, d j n1 vdz d vvi po31 n1 p-acp po31 d j cc n1 pp-f px31;
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1900
or for the good of others, to their tryal.
or for the good of Others, to their trial.
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1901
If there were none to injure us, Meekness were but a phansie, or like a Rose in Winter, would have a being,
If there were none to injure us, Meekness were but a fancy, or like a Rose in Winter, would have a being,
cs pc-acp vbdr pix pc-acp vvi pno12, n1 vbdr p-acp dt n1, cc av-j dt n1 p-acp n1, vmd vhi dt vbg,
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1902
an essence perhaps, but no existence.
an essence perhaps, but no existence.
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1903
If there were no evil men, there would not be any good, at least not known to be so.
If there were no evil men, there would not be any good, At least not known to be so.
cs pc-acp vbdr dx j-jn n2, pc-acp vmd xx vbi d j, p-acp ds xx vvn pc-acp vbi av.
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1904
Utrâque turbâ, saith Seneca, opus est, ut Cato possit intelligi, There must be both good and evil men, to make Cato 's Virtues known.Utrâque turbâ, Says Senecca, opus est, ut Cato possit intelligi, There must be both good and evil men, to make Cato is Virtues known.
fw-la fw-la, vvz np1, fw-la fw-la, fw-la np1 fw-la fw-la, a-acp vmb vbi av-d j cc j-jn n2, pc-acp vvi np1 vbz n2 vvn.
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1905
And Nazianzene, in his Epistles, speaking of the factious behaviour of men, and the troubles of the times, saith, that all those things were to come to pass ut Basilius cognosceretur, that Basil might be known;
And Nazianzene, in his Epistles, speaking of the factious behaviour of men, and the Troubles of the times, Says, that all those things were to come to pass ut Basil cognosceretur, that Basil might be known;
np1 np1, p-acp po31 n2, vvg pp-f dt j n1 pp-f n2, cc dt n2 pp-f dt n2, vvz, cst d d n2 vbdr pc-acp vvi pc-acp vvi fw-la np1 fw-la, cst np1 vmd vbi vvn;
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1906
that he might manifest that wisdom which long experience had taught him, and so shine forth as a light in the midst of a froward generation.
that he might manifest that Wisdom which long experience had taught him, and so shine forth as a Light in the midst of a froward generation.
cst pns31 vmd vvi d n1 r-crq j n1 vhd vvn pno31, cc av vvb av p-acp dt n1 p-acp dt n1 pp-f dt j n1.
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1907
Whilst the heavens are clear and the weather fair, and no wind nor tempest stirs, in glomis subit portum, the Pilot arriveth indeed at the wisht-for haven, but without praise or glory.
While the heavens Are clear and the weather fair, and no wind nor tempest stirs, in glomis Subit portum, the Pilot arriveth indeed At the wished-for Haven, but without praise or glory.
cs dt n2 vbr j cc dt n1 j, cc dx n1 ccx n1 vvz, p-acp n1 n1 fw-la, dt n1 vvz av p-acp dt j n1, cc-acp p-acp n1 cc n1.
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1908
And were our life becalmed, and if no tempests of injuries beat upon us, what room then had Meekness to shew her self? Sed cùm stridunt funes, & gemunt gubernacula, when Malice rageth, when wicked men provoke us;
And were our life becalmed, and if no tempests of injuries beatrice upon us, what room then had Meekness to show her self? said cùm stridunt Funes, & gemount gubernacula, when Malice rages, when wicked men provoke us;
cc vbdr po12 n1 vvn, cc cs dx n2 pp-f n2 vvb p-acp pno12, q-crq n1 av vhd n1 pc-acp vvi po31 n1? vvd fw-la fw-la n2, cc fw-la fw-la, c-crq n1 vvz, c-crq j n2 vvb pno12;
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1909
when there are Ismaels to scoff at us, Shimei 's to revile us, Zedekiah 's to smite us on the cheek;
when there Are Ishmaels to scoff At us, Shimei is to revile us, Zedekiah is to smite us on the cheek;
c-crq a-acp vbr np1 p-acp n1 p-acp pno12, np1 vbz pc-acp vvi pno12, np1 vbz pc-acp vvi pno12 p-acp dt n1;
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1910
when injuries, like the billows of the Sea, follow close one on the neck of another;
when injuries, like the billows of the Sea, follow close one on the neck of Another;
c-crq n2, av-j dt n2 pp-f dt n1, vvb av-j pi p-acp dt n1 pp-f j-jn;
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1911
then is the world a stage for Meekness to act her part on.
then is the world a stage for Meekness to act her part on.
av vbz dt n1 dt n1 p-acp n1 pc-acp vvi po31 n1 p-acp.
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1912
An easie thing it is to be meek where there is nothing to raise our Anger;
an easy thing it is to be meek where there is nothing to raise our Anger;
dt j n1 pn31 vbz pc-acp vbi j c-crq pc-acp vbz pix pc-acp vvi po12 n1;
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1913
and Revenge hath no place where there is no provocation.
and Revenge hath no place where there is no provocation.
cc n1 vhz dx n1 c-crq pc-acp vbz dx n1.
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1914
The Philosopher in his Rhetorics, giving us the character of Meekness, tells us that most men are gentle and meek to those who never wronged them, NONLATINALPHABET, or who did it unwillingly;
The Philosopher in his Rhetorics, giving us the character of Meekness, tells us that most men Are gentle and meek to those who never wronged them,, or who did it unwillingly;
dt n1 p-acp po31 n2, vvg pno12 dt n1 pp-f n1, vvz pno12 cst ds n2 vbr j cc j p-acp d r-crq av-x vvd pno32,, cc r-crq vdd pn31 av-j;
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1915
to men who confess an injury, and repent of it;
to men who confess an injury, and Repent of it;
p-acp n2 r-crq vvb dt n1, cc vvi pp-f pn31;
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1916
NONLATINALPHABET, to those who humble themselves at their feet, and beseech them, and who do not contradict them;
, to those who humble themselves At their feet, and beseech them, and who do not contradict them;
, p-acp d r-crq j px32 p-acp po32 n2, cc vvb pno32, cc q-crq vdb xx vvi pno32;
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1917
to those whom they reverence and fear. For Fear and Anger seldom lodge in the same breast.
to those whom they Reverence and Fear. For fear and Anger seldom lodge in the same breast.
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1918
But Christianity raiseth Meekness to a higher pitch, where no injury can reach it.
But Christianity Raiseth Meekness to a higher pitch, where no injury can reach it.
p-acp np1 vvz n1 p-acp dt jc n1, c-crq dx n1 vmb vvi pn31.
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1919
A studied and plotted injury, an injury made greater by defense, an injury from the meanest, from him that sits with the dogs of our flocks, any injury at any time, from any man, maketh a fit object for Christian Meekness, which in the midst of all contumelies and reproaches, in the midst of all contradictions is still the same.
A studied and plotted injury, an injury made greater by defence, an injury from the Meanest, from him that sits with the Dogs of our flocks, any injury At any time, from any man, makes a fit Object for Christian Meekness, which in the midst of all Contumelies and Reproaches, in the midst of all contradictions is still the same.
dt j-vvn cc j-vvn n1, dt n1 vvd jc p-acp n1, dt n1 p-acp dt js, p-acp pno31 cst vvz p-acp dt n2 pp-f po12 n2, d n1 p-acp d n1, p-acp d n1, vvz dt j n1 p-acp njp n1, r-crq p-acp dt n1 pp-f d n2 cc n2, p-acp dt n1 pp-f d n2 vbz av dt d.
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1920
Should we insist upon every particular, our Discourse would be too large.
Should we insist upon every particular, our Discourse would be too large.
vmd pns12 vvi p-acp d j, po12 n1 vmd vbi av j.
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1921
We will therefore fasten our meditations upon those which may seem most pertinent, and so take off all those pretenses which we Christians commonly bring in as Advocates to plead for us when we forget that we are Christians.
We will Therefore fasten our meditations upon those which may seem most pertinent, and so take off all those pretences which we Christians commonly bring in as Advocates to plead for us when we forget that we Are Christians.
pns12 vmb av vvi po12 n2 p-acp d r-crq vmb vvi av-ds j, cc av vvb a-acp d d n2 r-crq pns12 njpg2 av-j vvi p-acp p-acp n2 pc-acp vvi p-acp pno12 c-crq pns12 vvb cst pns12 vbr np1.
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1922
There be two errors in our life, the one of Opinion, the other in Manners and Behaviour, which is far the worse:
There be two errors in our life, the one of Opinion, the other in Manners and Behaviour, which is Far the Worse:
pc-acp vbi crd n2 p-acp po12 n1, dt crd pp-f n1, dt j-jn p-acp n2 cc n1, r-crq vbz av-j dt av-jc:
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1923
and though these of themselves carry no fire with them, yet by our weakness commonly it comes to pass that they are made the only incendiaries of the world,
and though these of themselves carry no fire with them, yet by our weakness commonly it comes to pass that they Are made the only incendiaries of the world,
cc cs d pp-f px32 vvi dx n1 p-acp pno32, av p-acp po12 n1 av-j pn31 vvz pc-acp vvi cst pns32 vbr vvn dt j n2-j pp-f dt n1,
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97
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1924
and set both Church and Commonwealth in combustion.
and Set both Church and Commonwealth in combustion.
cc vvd d n1 cc n1 p-acp n1.
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97
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1925
If our brothers opinion stand in opposition to ours, if his life and conversation be not drawn out by the same rule, we presently are on fire;
If our Brother's opinion stand in opposition to ours, if his life and Conversation be not drawn out by the same Rule, we presently Are on fire;
cs po12 ng1 n1 vvb p-acp n1 p-acp png12, cs po31 n1 cc n1 vbb xx vvn av p-acp dt d n1, pns12 av-j vbr p-acp n1;
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1926
and we number it amongst our virtues, to be angry with those who in their Doctrine are erroneous, or in their lives irregular.
and we number it among our Virtues, to be angry with those who in their Doctrine Are erroneous, or in their lives irregular.
cc pns12 vvb pn31 p-acp po12 n2, pc-acp vbi j p-acp d r-crq p-acp po32 n1 vbr j, cc p-acp po32 n2 j.
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1927
Now in this I know not how blessed we think our selves, but I am sure we are not meek. For if we were truly possessed of that Meekness which Christ commends,
Now in this I know not how blessed we think our selves, but I am sure we Are not meek. For if we were truly possessed of that Meekness which christ commends,
av p-acp d pns11 vvb xx c-crq j-vvn pns12 vvb po12 n2, cc-acp pns11 vbm j pns12 vbr xx j. c-acp cs pns12 vbdr av-j vvn pp-f d n1 r-crq np1 vvz,
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1928
as we should receive the weak in Faith with all tenderness, so should we be compassionate to the wicked also,
as we should receive the weak in Faith with all tenderness, so should we be compassionate to the wicked also,
c-acp pns12 vmd vvi dt j p-acp n1 p-acp d n1, av vmd pns12 vbi j p-acp dt j av,
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1929
and learn that Christian art which would enable us to make good use both of Sin and Error.
and Learn that Christian art which would enable us to make good use both of since and Error.
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1930
And first for Error, though many times it be of a monstrous aspect, yet I see nothing in it which of it self hath force to fright a Christian from that temper which should so compose him that he may rather lend an hand to direct him that errs,
And First for Error, though many times it be of a monstrous aspect, yet I see nothing in it which of it self hath force to fright a Christian from that temper which should so compose him that he may rather lend an hand to Direct him that errs,
cc ord p-acp n1, cs d n2 pn31 vbb pp-f dt j n1, av pns11 vvb pix p-acp pn31 r-crq pp-f pn31 n1 vhz n1 pc-acp vvi dt njp p-acp d n1 r-crq vmd av vvi pno31 cst pns31 vmb av-c vvi dt n1 pc-acp vvi pno31 cst vvz,
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1931
then cry him down with noise and violence;
then cry him down with noise and violence;
av vvb pno31 a-acp p-acp n1 cc n1;
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1932
seeing it is a thing so general to be deceived, so easie to erre, and so hard to be reduced from our error;
seeing it is a thing so general to be deceived, so easy to err, and so hard to be reduced from our error;
vvg pn31 vbz dt n1 av j pc-acp vbi vvn, av j pc-acp vvi, cc av j pc-acp vbi vvn p-acp po12 n1;
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1933
seeing with more facility many times we change an evil custom then a false opinion. For Sin carries with it an argument against it self.
seeing with more facility many times we change an evil custom then a false opinion. For since carries with it an argument against it self.
vvg p-acp dc n1 d n2 pns12 vvb dt j-jn n1 cs dt j n1. p-acp n1 vvz p-acp pn31 dt n1 p-acp pn31 n1.
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1934
Hoc habet quod sibi displicet, saith Seneca: As it fills the heart with delight, so it doth with terror.Hoc habet quod sibi displicet, Says Senecca: As it fills the heart with delight, so it does with terror.
fw-la fw-la fw-la fw-la fw-la, vvz np1: c-acp pn31 vvz dt n1 p-acp n1, av pn31 vdz p-acp n1.
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97
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1935
Like the Viper, mater est funeris sui, it works its own destruction, and helps to dispossess it self.
Like the Viper, mater est funeris sui, it works its own destruction, and helps to dispossess it self.
j dt n1, fw-la fw-la fw-la fw-la, pn31 vvz po31 d n1, cc vvz pc-acp vvi pn31 n1.
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1936
But Errour pleaseth us with the shape of Truth;
But Error Pleases us with the shape of Truth;
p-acp n1 vvz pno12 p-acp dt n1 pp-f n1;
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1937
nor can any man be deceived in opinion, but as Ixion was by embracing a cloud for Juno, and Falshood for the Truth.
nor can any man be deceived in opinion, but as Ixion was by embracing a cloud for Juno, and Falsehood for the Truth.
ccx vmb d n1 vbi vvn p-acp n1, cc-acp c-acp np1 vbds p-acp vvg dt n1 p-acp np1, cc n1 p-acp dt n1.
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1938
He that errs, if he were perswaded he did so, could err no longer.
He that errs, if he were persuaded he did so, could err no longer.
pns31 cst vvz, cs pns31 vbdr vvn pns31 vdd av, vmd vvi av-dx av-jc.
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1939
And what guilt he incurs by his error, the most exact and severe inquisition cannot find out;
And what guilt he incurs by his error, the most exact and severe inquisition cannot find out;
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1940
because this depends on that measure of light which is afforded, and the inward disposition and temper of his soul, which are as hard for a stander-by to dive into as to be the searcher of his heart.
Because this depends on that measure of Light which is afforded, and the inward disposition and temper of his soul, which Are as hard for a stander-by to dive into as to be the searcher of his heart.
c-acp d vvz p-acp d n1 pp-f n1 r-crq vbz vvn, cc dt j n1 cc n1 pp-f po31 n1, r-crq vbr a-acp j c-acp dt n1 pc-acp vvi p-acp a-acp pc-acp vbi dt n1 pp-f po31 n1.
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1941
The Heresie of the Arians was as dangerous as any that ever did molest the peace of the Church,
The Heresy of the Arians was as dangerous as any that ever did molest the peace of the Church,
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1942
as being that which strook at the very foundation, and denyed the Divinity of the Son;
as being that which strook At the very Foundation, and denied the Divinity of the Son;
c-acp vbg d r-crq vvn p-acp dt j n1, cc vvd dt n1 pp-f dt n1;
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1943
yet Salvian passeth this gentle censure on them, Errant, sed bono animo errant; non odio, sed affectu Dei;
yet Salvian passes this gentle censure on them, Errant, sed Bono animo errant; non odio, sed affectu Dei;
av np1 vvz d j n1 p-acp pno32, j, fw-la fw-la fw-la j; fw-la fw-la, fw-la fw-la fw-la;
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1944
They erred, but out of a good mind; not out of hatred, but affection to God.
They erred, but out of a good mind; not out of hatred, but affection to God.
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1945
And though they were injurious to Christs Divine generation, yet they loved him as a Saviour,
And though they were injurious to Christ Divine generation, yet they loved him as a Saviour,
cc cs pns32 vbdr j p-acp npg1 j-jn n1, av pns32 vvd pno31 p-acp dt n1,
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1946
and honoured him as a Lord.
and honoured him as a Lord.
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1947
The Manichees fell upon those gross absurdities that Reason, when her eye is weakest, may easily see through;
The manichees fell upon those gross absurdities that Reason, when her eye is Weakest, may Easily see through;
dt np2 vvd p-acp d j n2 cst n1, c-crq po31 n1 vbz js, vmb av-j vvi p-acp;
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1948
yet St. Augustine, who had been one himself, bespeaks them in this courteous language, Illi saeviant in vos qui nesciunt quocum labore verum inveniatur;
yet Saint Augustine, who had been one himself, bespeaks them in this courteous language, Illi Saviant in vos qui nesciunt quocum labour verum inveniatur;
av n1 np1, r-crq vhd vbn crd px31, vvz pno32 p-acp d j n1, fw-la n1 p-acp fw-fr fw-la fw-la fw-la n1 fw-la fw-la;
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1949
Let them be angry with you who know not with what difficulty the truth is found,
Let them be angry with you who know not with what difficulty the truth is found,
vvb pno32 vbi j p-acp pn22 r-crq vvb xx p-acp r-crq n1 dt n1 vbz vvn,
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1950
and how hard a matter it is to gain that serenity of mind which may dispel the mists of carnal phantasmes:
and how hard a matter it is to gain that serenity of mind which may dispel the mists of carnal phantasms:
cc c-crq av-j dt n1 pn31 vbz pc-acp vvi d n1 pp-f n1 r-crq vmb n1 dt n2 pp-f j n2:
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1951
Let them be angry with you who were never deceived, and who do not know with what sighs and groans we purchase the smallest measure of knowledge in Divine mysteries. I cannot be angry;
Let them be angry with you who were never deceived, and who do not know with what sighs and groans we purchase the Smallest measure of knowledge in Divine Mysteres. I cannot be angry;
vvb pno32 vbi j p-acp pn22 r-crq vbdr av-x vvn, cc q-crq vdb xx vvi p-acp r-crq n2 cc n2 pns12 vvb dt js n1 pp-f n1 p-acp j-jn n2. pns11 vmbx vbi j;
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1952
but will so bear with your error now as I did with my own when I was a Manichee. but will so bear with your error now as I did with my own when I was a Manichee.
cc-acp vmb av vvi p-acp po22 n1 av c-acp pns11 vdd p-acp po11 d c-crq pns11 vbds dt np1.
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1953
A good pattern to take out, and learn how to demean our selves towards the mistakes of our brethren,
A good pattern to take out, and Learn how to demean our selves towards the mistakes of our brothers,
dt j n1 pc-acp vvi av, cc vvb c-crq pc-acp vvi po12 n2 p-acp dt n2 pp-f po12 n2,
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1954
and to bear with the infirmities of the weak, and not to please our selves with the pretense of Zeal and Religion, which loose their name and nature,
and to bear with the infirmities of the weak, and not to please our selves with the pretense of Zeal and Religion, which lose their name and nature,
cc p-acp vvb p-acp dt n2 pp-f dt j, cc xx pc-acp vvi po12 n2 p-acp dt n1 pp-f n1 cc n1, r-crq vvb po32 n1 cc n1,
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1955
and bring in a world of iniquity, when we use them to fan the fire of contention.
and bring in a world of iniquity, when we use them to fan the fire of contention.
cc vvi p-acp dt n1 pp-f n1, c-crq pns12 vvb pno32 pc-acp vvi dt n1 pp-f n1.
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1956
I do not see that relation or likeness between Difference of Opinion and contrariety in affections, that one would beget the other,
I do not see that Relation or likeness between Difference of Opinion and contrariety in affections, that one would beget the other,
pns11 vdb xx vvi d n1 cc n1 p-acp n1 pp-f n1 cc n1 p-acp n2, cst pi vmd vvi dt n-jn,
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1957
or that it should be impossible or unlawful to be united unto him in love who is divided from me in opinion. No;
or that it should be impossible or unlawful to be united unto him in love who is divided from me in opinion. No;
cc cst pn31 vmd vbi j cc j pc-acp vbi vvn p-acp pno31 p-acp n1 r-crq vbz vvn p-acp pno11 p-acp n1. uh-dx;
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1958
Charity is from heaven, heavenly, and may have its influence on minds of divers dispositions,
Charity is from heaven, heavenly, and may have its influence on minds of diverse dispositions,
n1 vbz p-acp n1, j, cc vmb vhi po31 n1 p-acp n2 pp-f j n2,
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1959
as the Sun hath on bodies of a different temper, and it may knit the hearts of those together in the bond of love whose opinions may be as various as their complexions.
as the Sun hath on bodies of a different temper, and it may knit the hearts of those together in the bound of love whose opinions may be as various as their complexions.
c-acp dt n1 vhz p-acp n2 pp-f dt j n1, cc pn31 vmb vvi dt n2 pp-f d av p-acp dt n1 pp-f n1 rg-crq n2 vmb vbi a-acp j c-acp po32 n2.
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1960
But Faction and Schism and Dissention are from the earth, earthly;
But Faction and Schism and Dissension Are from the earth, earthly;
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1961
and have their beginnings and continuance, not ab extra, from the things themselves which are in controversie,
and have their beginnings and Continuance, not ab extra, from the things themselves which Are in controversy,
cc vhb po32 n2 cc n1, xx fw-la fw-la, p-acp dt n2 px32 r-crq vbr p-acp n1,
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1962
but from within us, from our Self-love and Pride of mind, which condemn the errors of our brethren as heresies,
but from within us, from our Self-love and Pride of mind, which condemn the errors of our brothers as heresies,
cc-acp p-acp p-acp pno12, p-acp po12 n1 cc n1 pp-f n1, r-crq vvb dt n2 pp-f po12 n2 p-acp n2,
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1963
and obtrude our own errors for Oracles.
and obtrude our own errors for Oracles.
cc vvi po12 d n2 p-acp n2.
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1964
I confess, to contend for the Truth is a most Christian resolution, and in Tertullians esteem a kind of Martyrdom.
I confess, to contend for the Truth is a most Christian resolution, and in Tertullia's esteem a kind of Martyrdom.
pns11 vvb, pc-acp vvi p-acp dt n1 vbz dt av-ds njp n1, cc p-acp ng1 vvb dt n1 pp-f n1.
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1965
It is the duty of the meekest man to take courage against Error;
It is the duty of the Meekest man to take courage against Error;
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1966
and as Nazianzene speaketh, in a cause that so nearly concerns us as the truth of Christ a Lamb should become a Lion.
and as Nazianzene speaks, in a cause that so nearly concerns us as the truth of christ a Lamb should become a lion.
cc c-acp np1 vvz, p-acp dt n1 cst av av-j vvz pno12 p-acp dt n1 pp-f np1 dt n1 vmd vvi dt n1.
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1967
I cannot but commend that of Calvine, Maledicta pax cujus pignus desertio Dei, That peace deserves a curse which lay's down the Truth and God himself for a gage and pawn;
I cannot but commend that of Calvin, Maledicta pax cujus pignus desertio Dei, That peace deserves a curse which lay's down the Truth and God himself for a gage and pawn;
pns11 vmbx p-acp vvi d pp-f np1, fw-la fw-la fw-la fw-la fw-la fw-la, cst n1 vvz dt n1 r-crq vvz a-acp dt n1 cc np1 px31 p-acp dt n1 cc n1;
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1968
and benedicta praelia quibus regnum Christi necessitate defenditur, those battels are blessed which we are forced to wage in the name of the Lord of Hosts.
and Benedicta Praetia quibus Kingdom Christ necessitate defenditur, those battles Are blessed which we Are forced to wage in the name of the Lord of Hosts.
cc fw-la fw-la fw-la fw-la fw-la n1 fw-la, d n2 vbr vvn r-crq pns12 vbr vvn pc-acp vvi p-acp dt n1 pp-f dt n1 pp-f n2.
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1969
And thrice happy he who lays down his life a sacrifice for the Truth.
And thrice happy he who lays down his life a sacrifice for the Truth.
cc av j pns31 r-crq vvz a-acp po31 n1 dt n1 p-acp dt n1.
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97
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1970
But Religion and Reason will teach us that all this may be done without malice or rancor to their persons, whose error we strive against,
But Religion and Reason will teach us that all this may be done without malice or rancour to their Persons, whose error we strive against,
p-acp n1 cc n1 vmb vvi pno12 d d d vmb vbi vdn p-acp n1 cc n1 p-acp po32 n2, rg-crq n1 pns12 vvb p-acp,
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Page 24
1971
and that the Lords battles may be fought without shedding of bloud.
and that the lords battles may be fought without shedding of blood.
cc cst dt n2 n2 vmb vbi vvn p-acp vvg pp-f n1.
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1972
Surely Meekness is the best Director in these wars, where he gains the greatest conquest who is overcome.
Surely Meekness is the best Director in these wars, where he gains the greatest conquest who is overcome.
np1 n1 vbz dt js n1 p-acp d n2, c-crq pns31 vvz dt js n1 r-crq vbz vvn.
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1973
The Physician is not angry with him whom he intends to cure, but he searcheth his books,
The physician is not angry with him whom he intends to cure, but he Searches his books,
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1974
and useth his art and all diligence, morbum tollere, non hominem, to remove the disease, and not to kill the man:
and uses his art and all diligence, morbum tollere, non hominem, to remove the disease, and not to kill the man:
cc vvz po31 n1 cc d n1, fw-la fw-la, fw-la fw-la, pc-acp vvi dt n1, cc xx pc-acp vvi dt n1:
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1975
How much more should we be careful how we handle our weak and erring brother, lest we make him weaker by our rough and unskilful usage, and cure him indeed,
How much more should we be careful how we handle our weak and erring brother, lest we make him Weaker by our rough and unskilful usage, and cure him indeed,
c-crq d dc vmd pns12 vbi j c-crq pns12 vvb po12 j cc j-vvg n1, cs pns12 vvb pno31 jc p-acp po12 j cc j n1, cc vvi pno31 av,
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1976
but in the Tyrant's sense in Suetonius, who boasted he had done a cure, when he cut off a mans head,
but in the Tyrant's sense in Suetonius, who boasted he had done a cure, when he Cut off a men head,
cc-acp p-acp dt ng1 n1 p-acp np1, r-crq vvd pns31 vhd vdn dt n1, c-crq pns31 vvd a-acp dt ng1 n1,
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1978
We read that Paul and Barnabas were at some difference about the choice of their companion;
We read that Paul and Barnabas were At Some difference about the choice of their Companion;
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1979
the one determined to take Mark with them, the other thought it not good: From whence sprung that paroxysme, as the Evangelist terms it, which divided them the one from the other.
the one determined to take Mark with them, the other Thought it not good: From whence sprung that paroxysm, as the Evangelist terms it, which divided them the one from the other.
dt crd vvd pc-acp vvi n1 p-acp pno32, dt j-jn vvd pn31 xx j: p-acp c-crq vvd d n1, p-acp dt np1 vvz pn31, r-crq vvd pno32 dt crd p-acp dt n-jn.
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1980
Yet St. Hierom will tell us, Quos navigatio separavit, hoc Christi Evangelium copulavit; Though they sailed to several Coasts, yet they were both bound for the same negotiation,
Yet Saint Hieronymus will tell us, Quos navigatio separavit, hoc Christ Evangelium copulavit; Though they sailed to several Coasts, yet they were both bound for the same negotiation,
av n1 np1 vmb vvi pno12, fw-la fw-la fw-la, fw-la fw-la np1 fw-la; cs pns32 vvd p-acp j n2, av pns32 vbdr d vvn p-acp dt d n1,
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1981
even the preaching of the Gospel. Paul withstood Peter to his face; yet in the same Chapter he calls him a Pillar of the Truth.
even the preaching of the Gospel. Paul withstood Peter to his face; yet in the same Chapter he calls him a Pillar of the Truth.
av dt vvg pp-f dt n1. np1 vvd np1 p-acp po31 n1; av p-acp dt d n1 pns31 vvz pno31 dt n1 pp-f dt n1.
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1982
A Father may differ from his Son, and the Wife from the Husband in opinion; yet this difference breaks not the bond of that relation which is betwixt them;
A Father may differ from his Son, and the Wife from the Husband in opinion; yet this difference breaks not the bound of that Relation which is betwixt them;
dt n1 vmb vvi p-acp po31 n1, cc dt n1 p-acp dt n1 p-acp n1; av d n1 vvz xx dt n1 pp-f d n1 r-crq vbz p-acp pno32;
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1983
but the Father may, nay must perform the office of love, and the Son of duty.
but the Father may, nay must perform the office of love, and the Son of duty.
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1984
And why may not Christians be diversly perswaded in some points of Religion in earth,
And why may not Christians be diversely persuaded in Some points of Religion in earth,
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1985
and yet the same Heaven hold them both? That which deceives us are those glorious things which are spoken of Zeal.
and yet the same Heaven hold them both? That which deceives us Are those glorious things which Are spoken of Zeal.
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1986
We read of Phinehas, who was blest for thrusting his Javelin through the adulterous couple;
We read of Phinehas, who was blessed for thrusting his Javelin through the adulterous couple;
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1987
of the austerity of Elijah, the zeal of Simon the Canaanite, the severity of Peter, which struck Ananias and Sapphira dead;
of the austerity of Elijah, the zeal of Simon the Canaanite, the severity of Peter, which struck Ananias and Sapphira dead;
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1988
the constancy of Paul, who struck Elymas the Sorcerer blind.
the constancy of Paul, who struck Elymas the Sorcerer blind.
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1989
And we are told, Non est crudelitas pro Deo pietas, That in God's cause the greatest piety is to be cruel.
And we Are told, Non est crudelitas Pro God pietas, That in God's cause the greatest piety is to be cruel.
cc pns12 vbr vvn, fw-fr fw-la fw-la fw-la fw-la n2, cst p-acp npg1 n1 dt js n1 vbz pc-acp vbi j.
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1990
But we willingly mistake our selves: for neither here is the cause alike, nor the person the same.
But we willingly mistake our selves: for neither Here is the cause alike, nor the person the same.
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1991
We know not of what Spirit we are. We know not of what Spirit we Are.
pns12 vvb xx pp-f r-crq n1 pns12 vbr.
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1992
Every man is not a Phinehas, an Elijah, a Paul, a Peter. Nor did Elymas loose his sight,
Every man is not a Phinehas, an Elijah, a Paul, a Peter. Nor did Elymas lose his sighed,
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1993
and Ananias his life, for their errors, but for their witchcraft, and grand hypocrisie. Nor are times the same.
and Ananias his life, for their errors, but for their witchcraft, and grand hypocrisy. Nor Are times the same.
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1994
We cannot but commend Zeal as an excellent quality in man:
We cannot but commend Zeal as an excellent quality in man:
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1995
but as Agarick or Stibium being prepared and castigated are soveraign Physick, but crude and unprepared are dangerous:
but as Agarick or Stibium being prepared and castigated Are sovereign Physic, but crude and unprepared Are dangerous:
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1996
so Zeal, which so many boast of, seasoned with discretion, is of singular use and profit;
so Zeal, which so many boast of, seasoned with discretion, is of singular use and profit;
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1997
but taken crude and in the Mineral, it oft-times proves deleterial and unfortunate. Zeal is a light, but by occasion it troubles the eye of the understanding;
but taken crude and in the Mineral, it ofttimes Proves deleterial and unfortunate. Zeal is a Light, but by occasion it Troubles the eye of the understanding;
cc-acp vvn j cc p-acp dt n1, pn31 av vvz j-jn cc j. n1 vbz dt n1, cc-acp p-acp n1 pn31 vvz dt n1 pp-f dt n1;
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1998
and being by degrees enraged by our private ends and phansies, at last it puts it quite out,
and being by Degrees enraged by our private ends and fancies, At last it puts it quite out,
cc vbg p-acp n2 vvn p-acp po12 j n2 cc n2, p-acp ord pn31 vvz pn31 av av,
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1999
and leaves us fighting in the dark.
and leaves us fighting in the dark.
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2000
NONLATINALPHABET, and NONLATINALPHABET, an unlearned Zeal and supine Negligence are both so bad that it is not easie to determine which is worst:
, and, an unlearned Zeal and supine Negligence Are both so bad that it is not easy to determine which is worst:
, cc, dt j n1 cc n1 n1 vbr av-d av j cst pn31 vbz xx j pc-acp vvi r-crq vbz js:
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2001
only Negligence lets inconveniencies slily steal into the Church, but unguided Zeal much plies those errours which Negligence letteth in:
only Negligence lets inconveniences slily steal into the Church, but unguided Zeal much plies those errors which Negligence lets in:
av-j n1 vvz n2 av-j vvi p-acp dt n1, cc-acp j n1 av-d vvz d n2 r-crq n1 vvz p-acp:
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2002
and, as if error were indeed a Hydra, it never strikes off the head of one error,
and, as if error were indeed a Hydra, it never strikes off the head of one error,
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2003
but two arise in the place.
but two arise in the place.
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2004
And therefore St. Bernard, in his forty ninth Sermon on the Canticles, will tell us, Semper zelus absque scientia minùs utilis invenitur, plerumque etiam perniciosus sentitur;
And Therefore Saint Bernard, in his forty ninth Sermon on the Canticles, will tell us, Semper Zeal absque scientia minùs utilis Invenitur, plerumque etiam perniciosus sentitur;
cc av n1 np1, p-acp po31 crd ord n1 p-acp dt n2, vmb vvi pno12, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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2005
Zeal without knowledge is alwaies unprofitable, many times most dangerous.
Zeal without knowledge is always unprofitable, many times most dangerous.
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2006
And therefore the more hot and fervent it is, and the more profuse our Charity, with the more care and diligence should we set our Knowledge and Reason as a Sentinel, quae Zelum supprimat, spiritum temperet, ordinet charitatem, which may abate and cool our Zeal, temper our spirit,
And Therefore the more hight and fervent it is, and the more profuse our Charity, with the more care and diligence should we Set our Knowledge and Reason as a Sentinel, Quae Zelum supprimat, spiritum temperet, ordinet charitatem, which may abate and cool our Zeal, temper our Spirit,
cc av dt av-dc j cc j pn31 vbz, cc dt av-dc j po12 n1, p-acp dt av-dc n1 cc n1 vmd pns12 vvi po12 n1 cc n1 p-acp dt n1, fw-la fw-la n1, fw-la fw-la, fw-la fw-la, r-crq vmb vvi cc vvi po12 n1, vvb po12 n1,
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2007
and compose and order our Charity.
and compose and order our Charity.
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2008
For if we do not keep our souls with diligence, and carry a strict and observant eye upon our Zeal, our Meekness will be consumed in this fire,
For if we do not keep our Souls with diligence, and carry a strict and observant eye upon our Zeal, our Meekness will be consumed in this fire,
c-acp cs pns12 vdb xx vvi po12 n2 p-acp n1, cc vvi dt j cc j n1 p-acp po12 n1, po12 n1 vmb vbi vvn p-acp d n1,
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2009
and with it the whole crop and harvest of spiritual Wisdom lost.
and with it the Whole crop and harvest of spiritual Wisdom lost.
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2010
We shall be heady and high-minded, lovers of our selves, unwilling to pardon one error to our brethren,
We shall be heady and High-minded, lovers of our selves, unwilling to pardon one error to our brothers,
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2011
and to acknowledge any of our own.
and to acknowledge any of our own.
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2012
This is it which hath been the mother and nurse too of all those outrages in the Church of Christ that Story hath transmitted to Posterity,
This is it which hath been the mother and nurse too of all those outrages in the Church of christ that Story hath transmitted to Posterity,
d vbz pn31 r-crq vhz vbn dt n1 cc n1 av pp-f d d n2 p-acp dt n1 pp-f np1 cst n1 vhz vvn p-acp n1,
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2013
and those too which later and our present times have been too guilty of, that men will neither subscribe to the opinion of others,
and those too which later and our present times have been too guilty of, that men will neither subscribe to the opinion of Others,
cc d av r-crq jc cc po12 j n2 vhb vbn av j pp-f, cst n2 vmb av-dx vvi p-acp dt n1 pp-f n2-jn,
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2014
lest they may be thought not to have found the Truth, but have borrowed it; nor will yet retain so much meekness as to give their brother leave to erre,
lest they may be Thought not to have found the Truth, but have borrowed it; nor will yet retain so much meekness as to give their brother leave to err,
cs pns32 vmb vbi vvn xx pc-acp vhi vvn dt n1, cc-acp vhb vvn pn31; ccx vmb av vvi av d n1 c-acp pc-acp vvi po32 n1 vvi pc-acp vvi,
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2015
but, when they cannot convince him by Argument, fall heavy upon him with Reproach:
but, when they cannot convince him by Argument, fallen heavy upon him with Reproach:
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2016
A fault sometimes in him that errs, and sometimes in him who holds the truth, the one obstinate, the other indiscreet, both ready to maintain with violence what they cannot perswade by reason.
A fault sometime in him that errs, and sometime in him who holds the truth, the one obstinate, the other indiscreet, both ready to maintain with violence what they cannot persuade by reason.
dt n1 av p-acp pno31 cst vvz, cc av p-acp pno31 r-crq vvz dt n1, dt crd j, dt j-jn j, d j pc-acp vvi p-acp n1 r-crq pns32 vmbx vvi p-acp n1.
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2017
The Arians betook themselves to this guard, and called in the temporal Sword to defend their Cause against the Orthodox;
The Arians betook themselves to this guard, and called in the temporal Sword to defend their Cause against the Orthodox;
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2018
and when they could not prevail by Argument, they made use of outward force:
and when they could not prevail by Argument, they made use of outward force:
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2019
And so this faction, saith the Father, plainly shewed quà m non sit pia, nec Dei cultrix, how destitute it was of piety and the fear of God.
And so this faction, Says the Father, plainly showed quà m non sit pia, nec Dei cultrix, how destitute it was of piety and the Fear of God.
cc av d n1, vvz dt n1, av-j vvd fw-la fw-fr fw-la fw-la, fw-la fw-la fw-la, c-crq j pn31 vbds pp-f n1 cc dt n1 pp-f np1.
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2021
and all other Christians, progeniem traditorum, the progeny of those who basely delivered up the sacred things.
and all other Christians, progeniem traditorum, the progeny of those who basely Delivered up the sacred things.
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2022
They broke the Chalices, demolisht the Altars, ravisht Virgins and Matrons, flung the holy Eucharist to the Dogs, slew those who were not of their faction, beat down the Bishop Maximinian with batts and clubs even as he stood at the Altar,
They broke the Chalice, demolished the Altars, ravished Virgins and Matrons, flung the holy Eucharist to the Dogs, slew those who were not of their faction, beatrice down the Bishop Maximinian with bats and Clubs even as he stood At the Altar,
pns32 vvd dt n2, j-vvn dt n2, j-vvn n2 cc n2, vvd dt j n1 p-acp dt n2, vvd d r-crq vbdr xx pp-f po32 n1, vvb a-acp dt n1 np1 p-acp n2 cc n2 av c-acp pns31 vvd p-acp dt n1,
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2023
and did those outrages on Christians which Christian Meekness would have forbidden them to commit on a Jew or Infidel:
and did those outrages on Christians which Christian Meekness would have forbidden them to commit on a Jew or Infidel:
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2024
the Monks of Aegypt were indeed devout and religious men, but for the most part Anthropomerphites holding that God had hands and feet and all the parts that a Man hath,
the Monks of Egypt were indeed devout and religious men, but for the most part Anthropomerphites holding that God had hands and feet and all the parts that a Man hath,
dt n2 pp-f np1 vbdr av j cc j n2, cc-acp p-acp dt av-ds n1 np1 vvg cst np1 vhd n2 cc n2 cc d dt n2 cst dt n1 vhz,
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2025
and was in outward shape and proportion like unto one of us.
and was in outward shape and proportion like unto one of us.
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2026
That having got Theophilus, a learned Bishop of Alexandria, into their hands, so roughly used him that he could not get out of their fingers till he made use of his wits and sophistry,
That having god Theophilus, a learned Bishop of Alexandria, into their hands, so roughly used him that he could not get out of their fingers till he made use of his wits and sophistry,
cst vhg vvn np1, dt j n1 pp-f np1, p-acp po32 n2, av av-j vvd pno31 cst pns31 vmd xx vvi av pp-f po32 n2 c-acp pns31 vvd n1 pp-f po31 n2 cc n1,
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2027
and told them in a kind of complement that he had seen their face as the face of God.
and told them in a kind of compliment that he had seen their face as the face of God.
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2028
Nor did this evil rest here, amongst the vulgar and discontented persons, quibus opus erat bello civili, as Caesar spake, who could not subsist but in times of noise and hurry,
Nor did this evil rest Here, among the Vulgar and discontented Persons, quibus opus erat bello civili, as Caesar spoke, who could not subsist but in times of noise and hurry,
ccx vdd d j-jn n1 av, p-acp dt j cc j-vvn n2, fw-la fw-la fw-la fw-la fw-la, p-acp np1 vvd, r-crq vmd xx vvi cc-acp p-acp n2 pp-f n1 cc vvi,
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2029
but it blasted the fairest plants in all the Church; Chrysostom would not consent to give his suffrage for the condemnation of Origen 's works;
but it blasted the Fairest plants in all the Church; Chrysostom would not consent to give his suffrage for the condemnation of Origen is works;
cc-acp pn31 vvd dt js n2 p-acp d dt n1; np1 vmd xx vvi pc-acp vvi po31 n1 p-acp dt n1 pp-f np1 vbz n2;
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2030
Epiphanius subscribes to it, and makes St. Chrysostom a Patron of those errors which did no doubt deserve a censure:Epiphanius subscribes to it, and makes Saint Chrysostom a Patron of those errors which did no doubt deserve a censure:
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2031
Both forgot that Meekness which they both commended in their Writings. Epiphanius curseth Chrysostom, and Chrysostom Epiphanius; and both took effect:
Both forgotten that Meekness which they both commended in their Writings. Epiphanius Curseth Chrysostom, and Chrysostom Epiphanius; and both took Effect:
d vvn cst n1 r-crq pns32 d vvd p-acp po32 n2-vvg. np1 vvz np1, cc np1 np1; cc av-d vvd n1:
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2032
for the one lost his Bishoprick, and the other his Country, to which he never after returned.
for the one lost his Bishopric, and the other his Country, to which he never After returned.
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2033
An infirmity this is which we cannot be too wary of, since we see the strongest Pillars of the Church thus shaken with it;
an infirmity this is which we cannot be too wary of, since we see the Strongest Pillars of the Church thus shaken with it;
dt n1 d vbz q-crq pns12 vmbx vbi av j pp-f, c-acp pns12 vvb dt js n2 pp-f dt n1 av vvn p-acp pn31;
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2034
An evil which hath alwaies been forbidden and retained in all Ages of the Church;
an evil which hath always been forbidden and retained in all Ages of the Church;
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2035
Zeal being made an apology for Fury, and the Love of Truth a pretense to colour over that behaviour which hath nothing in it to shew of Truth or Christianity.
Zeal being made an apology for Fury, and the Love of Truth a pretense to colour over that behaviour which hath nothing in it to show of Truth or Christianity.
n1 vbg vvn dt n1 p-acp n1, cc dt n1 pp-f n1 dt n1 pc-acp vvi p-acp d n1 r-crq vhz pix p-acp pn31 pc-acp vvi pp-f n1 cc n1.
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2036
And therefore the Church of Christ, which felt the smart of it, hath alwaies condemn'd it.
And Therefore the Church of christ, which felt the smart of it, hath always condemned it.
cc av dt n1 pp-f np1, r-crq vvd dt n1 pp-f pn31, vhz av vvn pn31.
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2037
When Eulalia the Martyr spit in the face of the Tyrant, and broke and scatter'd the Idols before, Prudentius and others were fain to excuse it, that she did it impulsu Divini spiritûs, by special revelation from the Spirit.
When Eulalia the Martyr spit in the face of the Tyrant, and broke and scattered the Idols before, Prudentius and Others were fain to excuse it, that she did it impulsu Divine spiritûs, by special Revelation from the Spirit.
c-crq np1 dt n1 vvb p-acp dt n1 pp-f dt n1, cc vvd cc vvn dt n2 a-acp, np1 cc n2-jn vbdr av-j pc-acp vvi pn31, cst pns31 vdd pn31 fw-fr np1 vvz, p-acp j n1 p-acp dt n1.
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2038
Which was indeed but an excuse, and a weak one too.
Which was indeed but an excuse, and a weak one too.
r-crq vbds av p-acp dt n1, cc dt j pi av.
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2039
For that Spirit which once descended in the shape of a Dove, and is indeed the Spirit of Meekness, cannot be thought to be the Teacher of such a Lesson.
For that Spirit which once descended in the shape of a Dove, and is indeed the Spirit of Meekness, cannot be Thought to be the Teacher of such a lesson.
p-acp d n1 r-crq a-acp vvn p-acp dt n1 pp-f dt n1, cc vbz av dt n1 pp-f n1, vmbx vbi vvn pc-acp vbi dt n1 pp-f d dt n1.
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2040
But when other Christians in the time of Dioclesian attempted the like, and were slain in the very enterprise, to deter others from such an inconsiderate Zeal;
But when other Christians in the time of Diocletian attempted the like, and were slave in the very enterprise, to deter Others from such an inconsiderate Zeal;
p-acp c-crq j-jn np1 p-acp dt n1 pp-f np1 vvd dt j, cc vbdr vvn p-acp dt j n1, pc-acp vvi n2-jn p-acp d dt j n1;
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2041
it was decreed in the Councel of Eliberis, and the 60 Canon, Siquis idola fregerit; If any hereafter break down the heathen idols, he shall have no room in the Diptychs,
it was decreed in the Council of Elvira, and the 60 Canon, Siquis idola fregerit; If any hereafter break down the heathen Idols, he shall have no room in the Diptychs,
pn31 vbds vvn p-acp dt n1 pp-f np1, cc dt crd n1, fw-la n1 vvi; cs d av vvi a-acp dt j-jn n2, pns31 vmb vhi dx n1 p-acp dt n2,
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2042
nor be registred with the number of the Martyrs, although he be slain in the very fact, quatenus in Evangelio non est scriptum, because we find nothing in the Gospel that casts a favourable countenance upon such a fact.
nor be registered with the number of the Martyrs, although he be slave in the very fact, quatenus in Evangelio non est Scriptum, Because we find nothing in the Gospel that Cast a favourable countenance upon such a fact.
ccx vbi vvn p-acp dt n1 pp-f dt n2, cs pns31 vbb vvn p-acp dt j n1, av p-acp np1 fw-fr fw-la fw-la, c-acp pns12 vvb pix p-acp dt n1 cst vvz dt j n1 p-acp d dt n1.
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2043
I have brought this instance the rather, to curb those forward spirits now adaies which, did not Fear more restrain them then Discretion, would be as good Martyrs as these,
I have brought this instance the rather, to curb those forward spirits now adais which, did not fear more restrain them then Discretion, would be as good Martyrs as these,
pns11 vhb vvn d n1 dt av-c, pc-acp vvi d j n2 av av r-crq, vdd xx vvi av-dc vvi pno32 av n1, vmd vbi a-acp j n2 c-acp d,
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2044
and with the same Engine with which they heave at the outwork, in time would blow up Church, Religion, and all;
and with the same Engine with which they heave At the outwork, in time would blow up Church, Religion, and all;
cc p-acp dt d n1 p-acp r-crq pns32 vvb p-acp dt n1, p-acp n1 vmd vvi a-acp n1, n1, cc d;
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2045
who are streight angry with any thing that doth but thwart their private humor, or with any man that by long study and experience and evidence of reason hath gained so much knowledge as not to be of their opinion.
who Are straight angry with any thing that does but thwart their private humour, or with any man that by long study and experience and evidence of reason hath gained so much knowledge as not to be of their opinion.
r-crq vbr av j p-acp d n1 cst vdz p-acp vvi po32 j n1, cc p-acp d n1 cst p-acp j n1 cc n1 cc n1 pp-f n1 vhz vvn av d n1 c-acp xx pc-acp vbi pp-f po32 n1.
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2046
What mean else the Unchristian nick-names of Arminians, and Pelagians, and Socinians, and Puritanes, which are the glorious Scutchions the Meekness of these times doth fix in every place,
What mean Else the Unchristian nicknames of Arminians, and Pelagians, and socinians, and Puritanes, which Are the glorious Scutcheons the Meekness of these times does fix in every place,
q-crq vvb av dt j n2 pp-f njp2, cc n2, cc njp2, cc np2, r-crq vbr dt j n2 dt n1 pp-f d n2 vdz vvi p-acp d n1,
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2047
and the very pomp and glory of their triumph, when factious men cry down that truth which they are not willing to understand? Doth this rancor, think you, proceed from the spirit of Meekness? or rather from the foul Spirit of Destraction.
and the very pomp and glory of their triumph, when factious men cry down that truth which they Are not willing to understand? Does this rancour, think you, proceed from the Spirit of Meekness? or rather from the foul Spirit of Distraction.
cc dt j n1 cc n1 pp-f po32 n1, c-crq j n2 vvb a-acp d n1 r-crq pns32 vbr xx j pc-acp vvi? vdz d n1, vvb pn22, vvb p-acp dt n1 pp-f n1? cc av-c p-acp dt j n1 pp-f n1.
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2048
Little do these men think that the Truth it self suffers by such a Defense, that rash Zeal cannot be excused with intentions and the goodness of the end which is proposed;
Little do these men think that the Truth it self suffers by such a Defence, that rash Zeal cannot be excused with intentions and the Goodness of the end which is proposed;
j vdb d n2 vvb cst dt n1 pn31 n1 vvz p-acp d dt n1, cst j n1 vmbx vbi vvn p-acp n2 cc dt n1 pp-f dt n1 r-crq vbz vvn;
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2049
that the crown of Martyrdom will sit more gloriously on his head who rather suffers that the Church may have her peace,
that the crown of Martyrdom will fit more gloriously on his head who rather suffers that the Church may have her peace,
cst dt n1 pp-f n1 vmb vvi av-dc av-j p-acp po31 n1 r-crq av vvz cst dt n1 vmb vhi po31 n1,
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2050
then on his who dies that he may not offer sacrifice to idols. For in this every man hath been merciful and good to himself;
then on his who die that he may not offer sacrifice to Idols. For in this every man hath been merciful and good to himself;
av p-acp po31 zz vvz cst pns31 vmb xx vvi n1 p-acp n2. p-acp p-acp d d n1 vhz vbn j cc j p-acp px31;
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2051
but in the former he merits for the whole, and is a sacrifice for the publick peace of the Church whereof he is a part.
but in the former he merits for the Whole, and is a sacrifice for the public peace of the Church whereof he is a part.
cc-acp p-acp dt j pns31 vvz p-acp dt j-jn, cc vbz dt n1 p-acp dt j n1 pp-f dt n1 c-crq pns31 vbz dt n1.
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2052
Talk of Martyrdom what we please; never was there any Martyr, never can there be any Martyr made without Meekness.
Talk of Martyrdom what we please; never was there any Martyr, never can there be any Martyr made without Meekness.
n1 pp-f n1 r-crq pns12 vvb; av-x vbds a-acp d n1, av-x vmb a-acp vbi d n1 vvd p-acp n1.
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2053
Though I give all my goods to feed the poor, though I give my body to be burnt in the justest cause for the truth of the Gospel, and have not Meekness, which is a branch of Christian Charity, it profitteth me nothing: Though I give all my goods to feed the poor, though I give my body to be burned in the Justest cause for the truth of the Gospel, and have not Meekness, which is a branch of Christian Charity, it profiteth me nothing:
cs pns11 vvb d po11 n2-j p-acp vvi dt j, cs pns11 vvb po11 n1 pc-acp vbi vvn p-acp dt js n1 p-acp dt n1 pp-f dt n1, cc vhb xx n1, r-crq vbz dt n1 pp-f njp n1, pn31 js pno11 pix:
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2054
For my impatience will rob me of that crown to which my sufferings might otherwise have entitled me. The Canonists speak truly;
For my impatience will rob me of that crown to which my sufferings might otherwise have entitled me. The Canonists speak truly;
p-acp po11 n1 vmb vvi pno11 pp-f d n1 p-acp r-crq po11 n2 vmd av vhi vvn pno11. dt np2 vvb av-j;
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2055
Non praesumitur bono exitu perfici quae malo sunt inchoata principio, The event of that action can never be good whose very beginning was unwarrantable.Non praesumitur Bono exitu perfici Quae Malo sunt Inchoate principio, The event of that actium can never be good whose very beginning was unwarrantable.
fw-fr fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, dt n1 pp-f d n1 vmb av-x vbi j r-crq j n1 vbds j.
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2056
Philosophers have told us that when the Sea rageth, if you throw in oyl upon it, you shall presently calm it.
Philosophers have told us that when the Sea rages, if you throw in oil upon it, you shall presently Cam it.
ng1 vhb vvn pno12 d q-crq dt n1 vvz, cs pn22 vvb p-acp n1 p-acp pn31, pn22 vmb av-j vvi pn31.
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2057
The truth of this I will not now discuss;
The truth of this I will not now discuss;
dt n1 pp-f d pns11 vmb xx av vvi;
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2058
but give me leave to commend this precious oyl of Meekness to powre upon your souls,
but give me leave to commend this precious oil of Meekness to pour upon your Souls,
cc-acp vvb pno11 n1 pc-acp vvi d j n1 pp-f n1 pc-acp vvi p-acp po22 n2,
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2059
when Zeal or Ignorance shall raise a tempest in your thoughts.
when Zeal or Ignorance shall raise a tempest in your thoughts.
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2060
Have men of wisdom tender'd to you something which falls cross with your opinion? If you obey not,
Have men of Wisdom tendered to you something which falls cross with your opinion? If you obey not,
vhb n2 pp-f n1 vvn p-acp pn22 pi r-crq vvz n1 p-acp po22 n1? cs pn22 vvb xx,
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2061
yet be not angry? If your obedience appear not in your practise, yet let it be most visible in your Meekness.
yet be not angry? If your Obedience appear not in your practice, yet let it be most visible in your Meekness.
av vbb xx j? cs po22 n1 vvb xx p-acp po22 n1, av vvb pn31 vbb av-ds j p-acp po22 n1.
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2062
Remember that private men, who converse in a narrow Sphere, must needs be ignorant of many things which fall not within their horizon and the compass of their experience;
remember that private men, who converse in a narrow Sphere, must needs be ignorant of many things which fallen not within their horizon and the compass of their experience;
np1 cst j n2, r-crq vvb p-acp dt j n1, vmb av vbi j pp-f d n2 r-crq vvb xx p-acp po32 n1 cc dt n1 pp-f po32 n1;
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2063
that they may have knowledge enough perhaps to do their own duty, which will come short in the performance of anothers, especially of a Superiors.
that they may have knowledge enough perhaps to do their own duty, which will come short in the performance of another's, especially of a Superiors.
cst pns32 vmb vhi n1 av-d av pc-acp vdi po32 d n1, r-crq vmb vvi j p-acp dt n1 pp-f j-jn, av-j pp-f dt n2-jn.
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2064
If an erroneous Conscience bind thee from the outward performance of what is enjoyned, yet let Truth and Scripture and Meekness seal up thy lips from reviling those qui in hoc somnum, in hoc vigilias reponunt, who do watch for thy good,
If an erroneous Conscience bind thee from the outward performance of what is enjoined, yet let Truth and Scripture and Meekness seal up thy lips from reviling those qui in hoc somnum, in hoc vigilias reponunt, who do watch for thy good,
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2065
and spend their dayes and nights too that thou mayest live in all good conscience before God all the dayes of thy life. To conclude this point;
and spend their days and nights too that thou Mayest live in all good conscience before God all the days of thy life. To conclude this point;
cc vvi po32 n2 cc n2 av cst pns21 vm2 vvi p-acp d j n1 p-acp np1 d dt n2 pp-f po21 n1. p-acp vvi d n1;
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2066
Dost thou know or suppose thy brother to be in an error? Take not mine,
Dost thou know or suppose thy brother to be in an error? Take not mine,
vd2 pns21 vvi cc vvb po21 n1 pc-acp vbi p-acp dt n1? vvb xx png11,
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2067
but St. Paul 's counsel, and restore such a one in the spirit of Meekness, considering that thou also maist be deceived.
but Saint Paul is counsel, and restore such a one in the Spirit of Meekness, considering that thou also Mayest be deceived.
cc-acp n1 np1 vbz n1, cc vvb d dt pi p-acp dt n1 pp-f n1, vvg cst pns21 av vm2 vbi vvn.
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2068
And peradventure this may be one error, that thou art perswaded that thy brother errs when Truth and Reason both speak for him:
And Peradventure this may be one error, that thou art persuaded that thy brother errs when Truth and Reason both speak for him:
cc av d vmb vbi crd n1, cst pns21 vb2r vvn cst po21 n1 vvz c-crq n1 cc n1 av-d vvi p-acp pno31:
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2069
Pride and Self-conceit are of a poysonous quality, and, if not purged out, exhalat opaca mephitia, it sends forth pestiferous vapors, which will choak and stifle all goodness in us.
Pride and Self-conceit Are of a poisonous quality, and, if not purged out, exhalate opaca mephitia, it sends forth pestiferous vapours, which will choke and stifle all Goodness in us.
n1 cc n1 vbr pp-f dt j n1, cc, cs xx vvn av, n1 fw-la fw-la, pn31 vvz av j n2, r-crq vmb vvi cc vvi d n1 p-acp pno12.
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2070
But Meekness qualifies and prepares the mind, and makes it wax for all impressions of spiritual graces;
But Meekness Qualifies and prepares the mind, and makes it wax for all impressions of spiritual graces;
p-acp n1 vvz cc vvz dt n1, cc vvz pn31 vvi p-acp d n2 pp-f j n2;
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2071
it doth no evil, it thinketh no evil, it cannot be provokt with errors in opinion,it does not evil, it Thinketh no evil, it cannot be provoked with errors in opinion,
pn31 vdz xx n-jn, pn31 vvz dx n-jn, pn31 vmbx vbi vvn p-acp n2 p-acp n1,
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2072
nor with those grosser mistakes and deviations in mens lives and conversation. We have brought Meekness to its tryal indeed.
nor with those grosser mistakes and deviations in men's lives and Conversation. We have brought Meekness to its trial indeed.
ccx p-acp d jc n2 cc n2 p-acp ng2 n2 cc n1. pns12 vhb vvn n1 p-acp po31 n1 av.
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2096
And as those who seek for treasure, give not over by reason of clay and mire,
And as those who seek for treasure, give not over by reason of clay and mire,
cc c-acp d r-crq vvb p-acp n1, vvb xx a-acp p-acp n1 pp-f n1 cc n1,
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2073
For sure where Sin once shews its deformity, all meekness in a Christian, whose Religion bindeth him to hate sin must needs be lost.
For sure where since once shows its deformity, all meekness in a Christian, whose Religion binds him to hate since must needs be lost.
p-acp av-j c-crq n1 a-acp vvz po31 n1, d n1 p-acp dt njp, rg-crq n1 vvz pno31 pc-acp vvi n1 vmb av vbi vvn.
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2074
It is true, all created natures we must love, because they have their first foundation in the love and goodness of God;
It is true, all created nature's we must love, Because they have their First Foundation in the love and Goodness of God;
pn31 vbz j, d j-vvn n2 pns12 vmb vvi, c-acp pns32 vhb po32 ord n1 p-acp dt n1 cc n1 pp-f np1;
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2075
and he that made them saw that they were good.
and he that made them saw that they were good.
cc pns31 cst vvd pno32 vvd cst pns32 vbdr j.
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2076
But Sin is no created entity, but without the compass of Nature, and against her, against that order and harmony which Reason dispenseth. This only hurts us;
But since is no created entity, but without the compass of Nature, and against her, against that order and harmony which Reason dispenseth. This only hurts us;
p-acp n1 vbz dx j-vvn n1, cc-acp p-acp dt n1 pp-f n1, cc p-acp pno31, p-acp d n1 cc n1 r-crq n1 vvz. np1 av-j vvz pno12;
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2077
this is that smoke which comes from the very pit of Hell, and blasts the soul;
this is that smoke which comes from the very pit of Hell, and blasts the soul;
d vbz d n1 r-crq vvz p-acp dt j n1 pp-f n1, cc vvz dt n1;
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2078
even then when the body is untoucht: This is the fornace in which men are transformed into Devils.
even then when the body is untouched: This is the furnace in which men Are transformed into Devils.
av av c-crq dt n1 vbz j: d vbz dt n1 p-acp r-crq n2 vbr vvn p-acp n2.
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2079
We cannot then hate Sin enough. Yet here our Christian skill must shew it self;
We cannot then hate since enough. Yet Here our Christian skill must show it self;
pns12 vmbx av vvi n1 av-d. av av po12 np1 n1 vmb vvi pn31 n1;
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2080
and we must be careful that our Anger, which frowns upon Sin, do not rage against the Sinner,
and we must be careful that our Anger, which frowns upon since, do not rage against the Sinner,
cc pns12 vmb vbi j cst po12 n1, r-crq vvz p-acp n1, vdb xx vvi p-acp dt n1,
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2081
and that whilst we strike at one we do not wound both.
and that while we strike At one we do not wound both.
cc cst cs pns12 vvb p-acp pi pns12 vdb xx vvi d.
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2082
Our Anger must be, not NONLATINALPHABET, but NONLATINALPHABET, not an hatred of the person, but a detestation of the sin.
Our Anger must be, not, but, not an hatred of the person, but a detestation of the since.
po12 n1 vmb vbi, xx, cc-acp, xx dt n1 pp-f dt n1, cc-acp dt n1 pp-f dt n1.
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2083
A hard subtlety indeed it is, to distinguish things thus confounded and blended together. Facile est atque proclive, saith St. Augustine, malos odisse, quia mali sunt;
A hard subtlety indeed it is, to distinguish things thus confounded and blended together. Facile est atque proclive, Says Saint Augustine, Malos Odyssey, quia mali sunt;
dt j n1 av pn31 vbz, pc-acp vvi n2 av vvn cc vvd av. fw-la fw-la fw-la j, vvz n1 np1, fw-la n1, fw-la fw-la fw-la;
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2084
rarum autem & pium, eosdem ipsos diligere, quia homines sunt; It is an easie thing to hate evil men because they are evil;Rare autem & pium, eosdem ipsos diligere, quia homines sunt; It is an easy thing to hate evil men Because they Are evil;
fw-la fw-la cc fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la; pn31 vbz dt j n1 pc-acp vvi j-jn n2 c-acp pns32 vbr j-jn;
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2085
but to love them as they are men, this is a rare and pious thing.
but to love them as they Are men, this is a rare and pious thing.
cc-acp pc-acp vvi pno32 c-acp pns32 vbr n2, d vbz dt j cc j n1.
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2086
And therefore we must be wary that our Anger be not too hot and extreme against the actions of others,
And Therefore we must be wary that our Anger be not too hight and extreme against the actions of Others,
cc av pns12 vmb vbi j cst po12 n1 vbb xx av j cc j-jn p-acp dt n2 pp-f n2-jn,
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2087
for fear least at last we transpose it upon the men themselves.
for Fear lest At last we transpose it upon the men themselves.
p-acp n1 cs p-acp ord pns12 vvi pn31 p-acp dt n2 px32.
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2088
Timon, that great hater of mankind, made this his apology, That he hated evil men because they were evil; Timon, that great hater of mankind, made this his apology, That he hated evil men Because they were evil;
np1, cst j n1 pp-f n1, vvd d po31 n1, cst pns31 vvd j-jn n2 c-acp pns32 vbdr j-jn;
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2089
and all others, because they did not hate them. He thought it a sin not to be angry with those who did commit sin.and all Others, Because they did not hate them. He Thought it a since not to be angry with those who did commit since.
cc d n2-jn, c-acp pns32 vdd xx vvi pno32. pns31 vvd pn31 dt n1 xx pc-acp vbi j p-acp d r-crq vdd vvi n1.
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2090
But Christianity begets no Timons, but Children like unto the Son of God, who though he knew no sin,
But Christianity begets no Timons, but Children like unto the Son of God, who though he knew no since,
p-acp np1 vvz dx npg1, p-acp n2 av-j p-acp dt n1 pp-f np1, r-crq cs pns31 vvd dx n1,
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2091
yet was content to lay down his life for sinners.
yet was content to lay down his life for Sinners.
av vbds j pc-acp vvi a-acp po31 n1 p-acp n2.
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2092
There is no man so evil but hath some good thing to commend him, though it break not out,
There is no man so evil but hath Some good thing to commend him, though it break not out,
pc-acp vbz dx n1 av j-jn p-acp vhz d j n1 pc-acp vvi pno31, cs pn31 vvb xx av,
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as being clouded and darkned with much corruption.
as being clouded and darkened with much corruption.
c-acp vbg vvn cc vvn p-acp d n1.
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Therefore Christian Meekness is very wary, and doth not think there is nothing else but evil where she often sees it.
Therefore Christian Meekness is very wary, and does not think there is nothing Else but evil where she often sees it.
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And though she cannot nourish a good opinion of the man, to think him good; yet she will a charitable hope, that he may be so.
And though she cannot nourish a good opinion of the man, to think him good; yet she will a charitable hope, that he may be so.
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so doth not Meekness slack her hand and cast off her industry, though it be spent on the most polluted soul, & ad quaedam sana, in quorum delectatione acquiescat, per tolerantiam perducatur.
so does not Meekness slack her hand and cast off her industry, though it be spent on the most polluted soul, & ad quaedam sana, in quorum delectatione acquiescat, per tolerantiam perducatur.
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Many for want of this Meekness destroy the work of God, Dum ita objurgant quasi oderint, whilst they reprove their brother as if they hated him,
Many for want of this Meekness destroy the work of God, Dum ita objurgant quasi oderint, while they reprove their brother as if they hated him,
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and upbraid rather then reprehend him. They make it their virtue rixari cùm soeculo, to chide the times and manners.
and upbraid rather then reprehend him. They make it their virtue Rixari cùm soeculo, to chide the times and manners.
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They suppose they are bound to hate sinners; and will be just rather in shewing mercy to their beast then to their brother.
They suppose they Are bound to hate Sinners; and will be just rather in showing mercy to their beast then to their brother.
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Away with him, away with him from the earth, is quickly said;Away with him, away with him from the earth, is quickly said;
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but is commonly breathed from a soul as much stained and polluted as his is whom we suppose to be sick to death.
but is commonly breathed from a soul as much stained and polluted as his is whom we suppose to be sick to death.
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What Tertullian spake is most true, In Majestatis reos & publicos hostes omnis homo miles est, Against traytors and publick enemies, every man is a Souldier.
What Tertullian spoke is most true, In Majestatis Reos & publicos hosts omnis homo miles est, Against Traitors and public enemies, every man is a Soldier.
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And it is as true, that every one that is of strength to pull a soul out of the fire, is,
And it is as true, that every one that is of strength to pull a soul out of the fire, is,
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when his brother sins, a Priest also, and may, nay is bound to rebuke him:
when his brother Sins, a Priest also, and may, nay is bound to rebuke him:
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but he must be careful that his counsel and advise be the dictates of his Love, not of his gall and bitterness;
but he must be careful that his counsel and Advice be the dictates of his Love, not of his Gall and bitterness;
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that he take God himself for a patern, qui non homines odit, sed vitia;
that he take God himself for a pattern, qui non homines odit, sed Vices;
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who never hated men, whom he made, but Sin, which, being God, he could not make.
who never hated men, whom he made, but since, which, being God, he could not make.
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The Prophet David puts it up in the manner of a question unto God himself, Do not I hate them, O Lord, that hate thee? and am not I grieved with those which rise up against thee? and presently gives himself the answer, I hate them with a perfect hatred, I count them mine enemies.
The Prophet David puts it up in the manner of a question unto God himself, Do not I hate them, Oh Lord, that hate thee? and am not I grieved with those which rise up against thee? and presently gives himself the answer, I hate them with a perfect hatred, I count them mine enemies.
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Quid est illud, PERFECTO ODIO? saith St. Augustine; What is that the Prophet means by perfect hatred? No more then this, He hated the vices in them, not the men;Quid est illud, PERFECTO ODIO? Says Saint Augustine; What is that the Prophet means by perfect hatred? No more then this, He hated the vices in them, not the men;
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How then will this perfect Hatred and the Love of our enemies subsist together? To wit, by this, That we hate this in them, that they are wicked;
How then will this perfect Hatred and the Love of our enemies subsist together? To wit, by this, That we hate this in them, that they Are wicked;
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and love this in them, that they are men. The 109 Psalm is a Psalm of cursing.
and love this in them, that they Are men. The 109 Psalm is a Psalm of cursing.
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There we find such fearful imprecations that a true Christian must needs tremble but to hear them read.
There we find such fearful imprecations that a true Christian must needs tremble but to hear them read.
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St. Chrysostom in his very first words upon that Psalm, saith NONLATINALPHABET, He that will take this Psalm into his hands had need be discreet.
Saint Chrysostom in his very First words upon that Psalm, Says, He that will take this Psalm into his hands had need be discreet.
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Whether it be a Prophesie or a collection of bitter imprecations, is not much material: In the Gospel there is no such gift of Prophesie, nor liberty of cursing granted.
Whither it be a Prophesy or a collection of bitter imprecations, is not much material: In the Gospel there is no such gift of Prophesy, nor liberty of cursing granted.
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He that foretells his brothers ruine, is a Prophet also of his own:
He that foretells his Brother's ruin, is a Prophet also of his own:
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and he that curseth his brother secretly in his heart, though it be for sin, hath committed that sin which will bring a heavy curse upon himself.
and he that Curseth his brother secretly in his heart, though it be for since, hath committed that since which will bring a heavy curse upon himself.
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I know it hath been used in the Church;
I know it hath been used in the Church;
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and it hath been thought a heavy curse to say DEUS LAUDUM upon any man, which is the very first words and title of that Psalm. A common thing it was in France, saith Calvin, if any man had an enemy that molested him, to hire with a sum of money a Monk or a Franciscane every day to repeat this Psalm. A Gentlewoman of great note procured one of that Fraternity to use that very form of imprecation against her only Son. So dangerous are the examples even of the Saints of God;
and it hath been Thought a heavy curse to say DEUS LAUDUM upon any man, which is the very First words and title of that Psalm. A Common thing it was in France, Says calvin, if any man had an enemy that molested him, to hire with a sum of money a Monk or a Franciscan every day to repeat this Psalm. A Gentlewoman of great note procured one of that Fraternity to use that very from of imprecation against her only Son. So dangerous Are the Examples even of the Saints of God;
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which we are too ready to follow when they are ill; and when they are good and warrantable, as ready to mistake them.
which we Are too ready to follow when they Are ill; and when they Are good and warrantable, as ready to mistake them.
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Si David, cur non ego? If David that Saint of God, that man after Gods own heart, did fill his Psalm with Imprecations,Si David, cur non ego? If David that Saint of God, that man After God's own heart, did fill his Psalm with Imprecations,
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why may not we also set our Prayers to the same tune, and curse our enemies with a DEUS LAUDUM? I will grant we may,
why may not we also Set our Prayers to the same tune, and curse our enemies with a DEUS LAUDUM? I will grant we may,
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when as we find such a roll of curses under the Law; we find also such another under the Gospel.
when as we find such a roll of curses under the Law; we find also such Another under the Gospel.
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If the Proverb will suffer the Jew but to creep into Mount Ebal, sure Christianity should be a sense to keep a Christian from coming near it.
If the Proverb will suffer the Jew but to creep into Mount Ebal, sure Christianity should be a sense to keep a Christian from coming near it.
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I cannot conceive but that God doth exact this duty in far greater measure from a Christian then from a Jew.
I cannot conceive but that God does exact this duty in Far greater measure from a Christian then from a Jew.
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For though this precept in equity bound the Jews as well as us, yet God, who dispensed with them, hath not done that favor unto us, who have received far greater from him,
For though this precept in equity bound the jews as well as us, yet God, who dispensed with them, hath not done that favour unto us, who have received Far greater from him,
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but requires this duty of Meekness from us in the highest degree.
but requires this duty of Meekness from us in the highest degree.
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If he demanded of the Jew an Omer, he will exact from us Christians an Ephah.
If he demanded of the Jew an Omer, he will exact from us Christians an Ephah.
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For conclusion then, and to make some use of that which hath been spoken;
For conclusion then, and to make Some use of that which hath been spoken;
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Let us not go in the waies of the Gentiles, nor in theirs who are so fully bent against those who are not of the same opinion, that in the prosecution they forget they are men,
Let us not go in the ways of the Gentiles, nor in theirs who Are so Fully bent against those who Are not of the same opinion, that in the prosecution they forget they Are men,
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and that there is any such virtue as Meekness; that, like Hannibal, cannot live without an enemy;
and that there is any such virtue as Meekness; that, like Hannibal, cannot live without an enemy;
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or, like those ancient Spaniards in Justine, are so out of love with concord that they swell at the very name;
or, like those ancient Spanish in Justin, Are so out of love with concord that they swell At the very name;
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that have no other reason or inducement to quarrel but to quarrel, and think Religion consists in words of gall and acts of vengeance, that Clamor is Zeal,
that have no other reason or inducement to quarrel but to quarrel, and think Religion consists in words of Gall and acts of vengeance, that Clamor is Zeal,
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and Fury Piety, and that then they reign as Saints when they wash their feet in the bloud of their brethren;
and Fury Piety, and that then they Reign as Saints when they wash their feet in the blood of their brothers;
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that call every opinion that is not theirs Blasphemy;
that call every opinion that is not theirs Blasphemy;
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and that are not so hot against a foul pollution in the heart as against an error in the understanding,
and that Are not so hight against a foul pollution in the heart as against an error in the understanding,
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nor so angry with a crying sin as with a supposed mistake.
nor so angry with a crying since as with a supposed mistake.
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If these be Saints, then certainly our Saviour is not so meek as he hath told us,
If these be Saints, then Certainly our Saviour is not so meek as he hath told us,
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or we must believe, what is past understanding, that our meek Saviour, as he once had Judas, so may now have these men of Belial for his Disciples.
or we must believe, what is passed understanding, that our meek Saviour, as he once had Judas, so may now have these men of Belial for his Disciples.
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If these men be Saints, why may not Lucifer recover his place? What? a Saint with fire and sword? with axes and hammers? with fire devouring before him, and a tempest round about him? like the bottomless Pit, sending forth smoke as out of a fornace, smoke out of which come Locusts to devoure the earth? a covetous, malicious, deceitful, treacherous, adulterous, murderous Saint? Such Saints peradventure may walk on earth, or under that name;
If these men be Saints, why may not Lucifer recover his place? What? a Saint with fire and sword? with axes and hammers? with fire devouring before him, and a tempest round about him? like the bottomless Pit, sending forth smoke as out of a furnace, smoke out of which come Locusts to devour the earth? a covetous, malicious, deceitful, treacherous, adulterous, murderous Saint? Such Saints Peradventure may walk on earth, or under that name;
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but sure they will never follow the Lamb, nor appear in those new heavens and new earth wherein dwelleth Righteousness.
but sure they will never follow the Lamb, nor appear in those new heavens and new earth wherein dwells Righteousness.
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Let us, I say, not be like these. For they say, and do not; they say, and do the contrary.
Let us, I say, not be like these. For they say, and do not; they say, and do the contrary.
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What profit, what honour will it be to be such an Angel as appears here in light,
What profit, what honour will it be to be such an Angel as appears Here in Light,
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and is reserv'd to be kept in chains of darkness for ever? such a Saint as shall be turned into a Feind? Let us rather take upon us the yoke of Christ, who was meek; and bear the burdens of these contentious men, as St. Paul exhorts.
and is reserved to be kept in chains of darkness for ever? such a Saint as shall be turned into a Fiend? Let us rather take upon us the yoke of christ, who was meek; and bear the burdens of these contentious men, as Saint Paul exhorts.
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Let us not assault one another with lyes in the defense of Truth, nor break the bonds of Charity in the behalf of Faith,
Let us not assault one Another with lies in the defence of Truth, nor break the bonds of Charity in the behalf of Faith,
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nor fly asunder in defense of the Cornerstone, nor be shaken in pieces to secure the Rock.
nor fly asunder in defence of the Cornerstone, nor be shaken in Pieces to secure the Rock.
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If they separate themselves, let not us withdraw our affection from them. Si velint, fratres; & si nolint, fratres;
If they separate themselves, let not us withdraw our affection from them. Si velint, Brothers; & si nolint, Brothers;
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If they will, let them be our brethren; and if they will not, yet let them be our brethren.
If they will, let them be our brothers; and if they will not, yet let them be our brothers.
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And in these times of hurry and noise, in the midst of so many divisions and sects, let us look upon every man with an eye of Charity and Meekness,
And in these times of hurry and noise, in the midst of so many divisions and Sects, let us look upon every man with an eye of Charity and Meekness,
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or, as Erasmus speaks, with an Evangelical eye;
or, as Erasmus speaks, with an Evangelical eye;
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that the Oath was to be taken not as Shimei, but as David himself understood it,
that the Oath was to be taken not as Shimei, but as David himself understood it,
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and leaving all bitterness and rancor behind us, let us walk on in a constant course of piety and holy contention with our selves, not answering reviling with reviling,
and leaving all bitterness and rancour behind us, let us walk on in a constant course of piety and holy contention with our selves, not answering reviling with reviling,
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but beating down every imagination which is contrary to Meekness; doing that upon Sin in our selves which we cannot do upon Errour in others.
but beating down every imagination which is contrary to Meekness; doing that upon since in our selves which we cannot do upon Error in Others.
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When they spurn at our Meekness, and defie our silence, and rebuke our innocence, let us be meek and silent and innocent still.
When they spurn At our Meekness, and defy our silence, and rebuke our innocence, let us be meek and silent and innocent still.
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When they will kill us, be as silent as they who have been dead long ago:
When they will kill us, be as silent as they who have been dead long ago:
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that so we may possess our souls when they are ready to take them from us;
that so we may possess our Souls when they Are ready to take them from us;
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and be like the people of Nazianzum, who by their peaceable behaviour in times of great dissention gained a name and title,
and be like the people of Nazianzum, who by their peaceable behaviour in times of great dissension gained a name and title,
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and were called The Ark of Noah, because by this part of spiritual Wisdom they escaped that deluge and inundation of fury which had wel-near overflowed and swallowed up all the Christian world. In the last place;
and were called The Ark of Noah, Because by this part of spiritual Wisdom they escaped that deluge and inundation of fury which had well-near overflowed and swallowed up all the Christian world. In the last place;
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let us level our Wrath and Indignation against Sin, but spare the Sinner, since our selves so often do call upon God to spare us:
let us level our Wrath and Indignation against since, but spare the Sinner, since our selves so often do call upon God to spare us:
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And if he did not spare us, where should the righteous, where should the best Saints appear.
And if he did not spare us, where should the righteous, where should the best Saints appear.
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It is one mark of Antichrist, that he sits as God in the Temple of God, shewing himself that he is God, thundring out his excommunications, canonizing, damning, absolving, condemning whom he please.
It is one mark of Antichrist, that he sits as God in the Temple of God, showing himself that he is God, thundering out his excommunications, canonizing, damning, absolving, condemning whom he please.
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Thus NONLATINALPHABET, to overlook our brother, thus to look down upon our brethren, and dart a heavy censure at them for that which we should shed a tear, is so far to follow Antichrist as to take the seat and place of God;
Thus, to overlook our brother, thus to look down upon our brothers, and dart a heavy censure At them for that which we should shed a tear, is so Far to follow Antichrist as to take the seat and place of God;
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nay, to put him out of his seat, and to do his office;
nay, to put him out of his seat, and to do his office;
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nay, to do that which he will not do, to sentence him to death whom God for ought we know, hath chosen to eternal life.
nay, to do that which he will not do, to sentence him to death whom God for ought we know, hath chosen to Eternal life.
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Nay, though it doth not make a man the Antichrist, yet it makes him so much Antichrist as to place him in a flat opposition to Christ himself.
Nay, though it does not make a man the Antichrist, yet it makes him so much Antichrist as to place him in a flat opposition to christ himself.
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For he is not such an angry Bishop, such a proud High Priest, as cannot be touched with the feeling of our sins, but one who being meek and tempted himself, is able and willing to compassionate those that are tempted.
For he is not such an angry Bishop, such a proud High Priest, as cannot be touched with the feeling of our Sins, but one who being meek and tempted himself, is able and willing to compassionate those that Are tempted.
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Did we feel the burden of our brethrens sins, as he did; Did we apprehend the wrath of God, as he did;
Did we feel the burden of our Brothers' Sins, as he did; Did we apprehend the wrath of God, as he did;
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we should rather offer up prayers and supplications, with strong cryings and tears for them,
we should rather offer up Prayers and supplications, with strong cryings and tears for them,
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to commend the Rod because it is not a Scorpion;
to commend the Rod Because it is not a Scorpion;
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then tell of the misery of these wounded ones, (that is, speak vauntingly and preach thereof,
then tell of the misery of these wounded ones, (that is, speak vauntingly and preach thereof,
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as the word signifieth) then let our Anger loose against them, and beat upon them with all our storms.
as the word signifies) then let our Anger lose against them, and beatrice upon them with all our storms.
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I confess, prudent and discreet Reprehension is as a gracious and seasonable rain, but rash and inconsiderate Anger as a tempest, a hurricane, to waste a soul,
I confess, prudent and discreet Reprehension is as a gracious and seasonable rain, but rash and inconsiderate Anger as a tempest, a hurricane, to waste a soul,
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and carry all before it, and dig up Piety by the root.
and carry all before it, and dig up Piety by the root.
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As it is truly said that most men speak against Riches, not out of hatred but love unto them,
As it is truly said that most men speak against Riches, not out of hatred but love unto them,
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so do many against Sin, not out of hatred to sin, but love of themselves, which may be as great a sin as that which they are so loud against.
so do many against since, not out of hatred to since, but love of themselves, which may be as great a since as that which they Are so loud against.
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Signum putant bonae conscientiae, aliis maledicere; Signum Putant bonae conscientiae, Others maledicere;
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They count it a sign of a good conscience in themselves, to be angry with and speak evil of others:
They count it a Signen of a good conscience in themselves, to be angry with and speak evil of Others:
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They think themselves good if they can say others are evil: Whereas true Righteousness speaks alwaies in meekness and compassion;
They think themselves good if they can say Others Are evil: Whereas true Righteousness speaks always in meekness and compassion;
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but that which is false and counterfeit breaths forth nothing but wrath, reviling and indignation. O beloved!
but that which is false and counterfeit breathes forth nothing but wrath, reviling and Indignation. O Beloved!
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what soloecismes, what contradictions may we observe in the School and Church of Christ! men raging against Sin, and yet raising a Kingdom from it in themselves!
what soloecismes, what contradictions may we observe in the School and Church of christ! men raging against since, and yet raising a Kingdom from it in themselves!
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loathing it as poyson, and yet drinking it down as water! angry with it, and loving it!
loathing it as poison, and yet drinking it down as water! angry with it, and loving it!
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whipping it with scorpions, and yet binding it about them as a garment! Jacob 's sons declaiming against Uncleanness with the instruments of cruelty in their hands!
whipping it with scorpions, and yet binding it about them as a garment! Jacob is Sons declaiming against Uncleanness with the Instruments of cruelty in their hands!
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Absalom bewailing the Injustice of the times, when himself was a Traytor!Absalom bewailing the Injustice of the times, when himself was a Traitor!
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Judas angry with Mary 's ointment, when he would have it sold and put into his bag!Judas angry with Marry is ointment, when he would have it sold and put into his bag!
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What a pageant is it to see Sacriledge beating down Idolatry? Covetousness whipping of Idleness? Prophaneness pleading for the Sabbath? Gluttony belching out its fumes against Drunkenness? Perjury loud against Swearing? and Hypocrisie riding in triumph,
What a pageant is it to see Sacrilege beating down Idolatry? Covetousness whipping of Idleness? Profaneness pleading for the Sabbath? Gluttony belching out its fumes against drunkenness? Perjury loud against Swearing? and Hypocrisy riding in triumph,
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and casting out its fire and brimstone on all.
and casting out its fire and brimstone on all.
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And what is a groan or a sigh from a Murderer? What is a Satyre from a Sodomite? or a Libel from a man of Belial? If Hell hath any musick, this is it,
And what is a groan or a sighs from a Murderer? What is a Satire from a Sodomite? or a Libel from a man of Belial? If Hell hath any music, this is it,
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and the Devil danceth after it, after the groans and sighs and prayers and zeal of a Pharisee.
and the devil dances After it, After the groans and sighs and Prayers and zeal of a Pharisee.
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And do they then well to be angry? Yes, they say, they do well to be angry, even to death;
And do they then well to be angry? Yes, they say, they do well to be angry, even to death;
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and that for the sins of the world: The Church which shall be saved was not planted in bloud;
and that for the Sins of the world: The Church which shall be saved was not planted in blood;
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but not at their sin, of themselves, but their brethren. For Meekness and cruelty cannot harbor in the same breast.
but not At their since, of themselves, but their brothers. For Meekness and cruelty cannot harbour in the same breast.
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Nor will it come near the habitations of Covetousness, Ambition and Hypocrisie: for where these make their entrance, Meekness takes the wing, and flyes away.
Nor will it come near the habitations of Covetousness, Ambition and Hypocrisy: for where these make their Entrance, Meekness Takes the wing, and flies away.
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Therefore, to conclude, let us mark these men, and avoid them, as the Apostle counsels.
Therefore, to conclude, let us mark these men, and avoid them, as the Apostle Counsels.
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And though they bring us into bondage, though they smite us on the face, though they take from us all that we have, let us pity them and send after them more then they desire, our prayers, that God will open their eyes, that they may see the snare of the Devil which holds them fast while they defie him and all his works;
And though they bring us into bondage, though they smite us on the face, though they take from us all that we have, let us pity them and send After them more then they desire, our Prayers, that God will open their eyes, that they may see the snare of the devil which holds them fast while they defy him and all his works;
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and what a poor and narrow space there is betwixt them and Hell, while they think they are in the presence and favour of God.
and what a poor and narrow Molle there is betwixt them and Hell, while they think they Are in the presence and favour of God.
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In a word, though they curse, let us bless; though they rage, let us pray:
In a word, though they curse, let us bless; though they rage, let us pray:
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and, as the Apostle counsels, Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from us, with all malice. And let us be kind and meek one to another, tender-hearted, forgiving one another,
and, as the Apostle Counsels, Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from us, with all malice. And let us be kind and meek one to Another, tender-hearted, forgiving one Another,
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even as God for Christs sake hath forgiven us. even as God for Christ sake hath forgiven us.
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The Third SERMON. PART III. MATTH. V. 5. Blessed are the meek: for they shall inherit the earth.
The Third SERMON. PART III. MATTHEW. V. 5. Blessed Are the meek: for they shall inherit the earth.
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WE cannot insist too long upon this subject, yet we must insist longer then at first we did intend.
WE cannot insist too long upon this Subject, yet we must insist longer then At First we did intend.
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For this holy oyl, like that of the Widows, increaseth under our hands, and flows more plentifully by being powred out.
For this holy oil, like that of the Widows, increases under our hands, and flows more plentifully by being poured out.
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That which our last reached unto you was the Object of Meekness, which we found to be as large as the whole world.
That which our last reached unto you was the Object of Meekness, which we found to be as large as the Whole world.
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NONLATINALPHABET, saith St. Paul, Let your moderation be known unto all men.
, Says Saint Paul, Let your moderation be known unto all men.
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For Meekness is not cloyster'd up within the walls of one Society, nor doth it hide it self behind the curtains of Solomon but looks further, upon the tents of Kedar, upon Bethel and Bethaven. We could not,
For Meekness is not cloistered up within the walls of one Society, nor does it hide it self behind the curtains of Solomon but looks further, upon the tents of Kedar, upon Bethel and Bethaven. We could not,
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nor was it necessary to gather and fetch in all particulars;
nor was it necessary to gather and fetch in all particulars;
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but we then confined our meditations to those which we thought most pertinent, and within their compass took in the rest;
but we then confined our meditations to those which we Thought most pertinent, and within their compass took in the rest;
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which were Error in opinion, and (which is the greater error, nay the greater heresie, saith Erasmus) Error in life and conversation:
which were Error in opinion, and (which is the greater error, nay the greater heresy, Says Erasmus) Error in life and Conversation:
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Where we took off those common pretenses and excuses which Christians usually bring in as Advocates to plead for them,
Where we took off those Common pretences and excuses which Christians usually bring in as Advocates to plead for them,
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when they forget that Meekness without which they cannot be Christians.
when they forget that Meekness without which they cannot be Christians.
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For what is in Error or in Sin which may raise my anger against my brother? Errantis poena est doceri, saith Plato; If he erre, his punishment is to be taught:
For what is in Error or in since which may raise my anger against my brother? Errantis poena est doceri, Says Plato; If he err, his punishment is to be taught:
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and if he sin, we must molest and pursue him, and beat upon him with line upon line, with reprehension upon reprehension, till we convert him.
and if he sin, we must molest and pursue him, and beatrice upon him with line upon line, with reprehension upon reprehension, till we convert him.
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If he erre, why should I be angry? and if he sin, why should I hate him? The way to uphold a falling House is not to demolish it;
If he err, why should I be angry? and if he sin, why should I hate him? The Way to uphold a falling House is not to demolish it;
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nor is it the way to remove Sacriledge to beat the Temple down.
nor is it the Way to remove Sacrilege to beatrice the Temple down.
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When we fight against Sin and Error, we must make Christ our patern, qui vulnus, non hominem secat, qui secat ut sanet;
When we fight against since and Error, we must make christ our pattern, qui Wound, non hominem secat, qui secat ut Saint;
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who levels his hand and knife against the disease, not against the man, and never strikes but where he means to heal.
who levels his hand and knife against the disease, not against the man, and never strikes but where he means to heal.
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And now to add something which the time would not before permit;
And now to add something which the time would not before permit;
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Let us but a while put upon our selves the person of our adversaries, and ours upon them,
Let us but a while put upon our selves the person of our Adversaries, and ours upon them,
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and conceive it as possible for our selves to erre as for them;
and conceive it as possible for our selves to err as for them;
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and if we do not thus think, we fall upon an error which will soon multiply,
and if we do not thus think, we fallen upon an error which will soon multiply,
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and draw with it many more. For we cannot erre more dangerously then by thinking we cannot erre.
and draw with it many more. For we cannot err more dangerously then by thinking we cannot err.
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And then to this let us joyn a prudent consideration of those truths wherein we both agree, which peradventure may be more and more weighty then those in which we differ, that so by the lustre and brightness of these the offence taken by the other may vanish as the mist before the Sun. For why should they who agree in those truths that may lift them both up together to Heaven, fall asunder and stand at distance as enemies for those which have no such force and activity? This is to hazard the benefit of the one for the defense of the other,
And then to this let us join a prudent consideration of those truths wherein we both agree, which Peradventure may be more and more weighty then those in which we differ, that so by the lustre and brightness of these the offence taken by the other may vanish as the missed before the Sun. For why should they who agree in those truths that may lift them both up together to Heaven, fallen asunder and stand At distance as enemies for those which have no such force and activity? This is to hazard the benefit of the one for the defence of the other,
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and for the love of a truth not necessary to abate our love of that which should save us;
and for the love of a truth not necessary to abate our love of that which should save us;
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to forfeit our Charity in a violent contention for Faith;
to forfeit our Charity in a violent contention for Faith;
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and so be shut out of Heaven for our wild and impertinent knocking at the gates.
and so be shut out of Heaven for our wild and impertinent knocking At the gates.
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Therefore in all our disputes and debates with those whom we are so ready to condemn of error, let us walk by this rule which Reason and Revelation have drawn out to be our guide and direction, That no Text in Scripture can retain the sense and meaning of the blessed Spirit which doth not edifie in Charity.
Therefore in all our disputes and debates with those whom we Are so ready to condemn of error, let us walk by this Rule which Reason and Revelation have drawn out to be our guide and direction, That no Text in Scripture can retain the sense and meaning of the blessed Spirit which does not edify in Charity.
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Knowledge puffeth up, swelleth us beyond our sphere and compass, but it is Charity alone that doth edifie, which in all things dictates what is expedient for all,Knowledge Puffeth up, Swells us beyond our sphere and compass, but it is Charity alone that does edify, which in all things dictates what is expedient for all,
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and so builds us up together in a holy Faith. We cannot think that Doctrine can be of any use in the Church which exasperates and envenoms one man against another. It is St. Bernards observation.
and so builds us up together in a holy Faith. We cannot think that Doctrine can be of any use in the Church which exasperates and envenoms one man against Another. It is Saint Bernards observation.
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And therefore Moderation and Meekness is that Salt which Christ requires to be in us;
And Therefore Moderation and Meekness is that Salt which christ requires to be in us;
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that wise and prudent seasoning of our words, that purging of our affections, amongst which Ambitions and Envyings are the most violent.
that wise and prudent seasoning of our words, that purging of our affections, among which Ambitions and Envyings Are the most violent.
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Have this salt in your selves, and then, as it follows, you shall have peace one with another; Have this salt in your selves, and then, as it follows, you shall have peace one with Another;
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And this Peace will beget in you a holy emulation to work out your eternal peace together with fear and trembling.
And this Peace will beget in you a holy emulation to work out your Eternal peace together with Fear and trembling.
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Secondly, for Sin why judgest thou thy brother? or so much forgettest that name as to be enraged against him? The judgment is the Lord's, who seeth things that are not as if they were.
Secondly, for since why Judges thou thy brother? or so much forgettest that name as to be enraged against him? The judgement is the Lord's, who sees things that Are not as if they were.
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What though he be fallen upon a stone, and sore bruised? he may be raised again,
What though he be fallen upon a stone, and soar Bruised? he may be raised again,
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and be built upon that foundation which is sure, and hath this zeal, The Lord knoweth who are his.
and be built upon that Foundation which is sure, and hath this zeal, The Lord Knoweth who Are his.
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This open Profaner may become a zealous Professor; this false witness may be a true Martyr;
This open Profaner may become a zealous Professor; this false witness may be a true Martyr;
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this Persecutor of the Church may at last be a glorious member of it, and a stout Champion for the Truth.
this Persecutor of the Church may At last be a glorious member of it, and a stout Champion for the Truth.
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He that led the Saints bound to Jerusalem did himself afterwards rejoyce in his bonds, and suffer and dye for that truth which he prosecuted.
He that led the Saints bound to Jerusalem did himself afterwards rejoice in his bonds, and suffer and die for that truth which he prosecuted.
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The Apostle, where he erects a kind of discipline amongst the Thessalonians, thus draws it forth, If any man obey not our word, that is, be refractory to the Gospel of Christ, have no company with that man, that he may be ashamed;
The Apostle, where he erects a kind of discipline among the Thessalonians, thus draws it forth, If any man obey not our word, that is, be refractory to the Gospel of christ, have no company with that man, that he may be ashamed;
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that seing others avoid him, he may be forced to dwell at home, to have recourse unto himself, to hold colloquy with his own soul,
that sing Others avoid him, he may be forced to dwell At home, to have recourse unto himself, to hold colloquy with his own soul,
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and to find out the plague in his heart which makes him thus like a Pelican in the Wilderness,
and to find out the plague in his heart which makes him thus like a Pelican in the Wilderness,
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or an Owl in the Desert, like the Leper under the Law, whom no man must come near.or an Owl in the Desert, like the Leper under the Law, whom no man must come near.
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Have no company with him, that is, by thy company and familiarity give him no encouragement in his sin.Have no company with him, that is, by thy company and familiarity give him no encouragement in his since.
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For good words and courteous behaviour may be taken for applause: a smile is a hug, and too much friendship is a kind of absolution.
For good words and courteous behaviour may be taken for applause: a smile is a hug, and too much friendship is a kind of absolution.
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And yet for all this, have company with him: for it tells us, Count him not as an enemy,
And yet for all this, have company with him: for it tells us, Count him not as an enemy,
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but admonish him as a brother; Deal gently and meekly with him;but admonish him as a brother; Deal gently and meekly with him;
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The rule of Charity directs us to think every man an heir with Christ; or, if he be not, at least that he may be so.
The Rule of Charity directs us to think every man an heir with christ; or, if he be not, At least that he may be so.
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And this is a kind of priviledge that Charity hath in respect of Faith. Faith sees but a little flock, but few that shall be saved;
And this is a kind of privilege that Charity hath in respect of Faith. Faith sees but a little flock, but few that shall be saved;
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makes up a Church as Gedeon did his Army, who took not all that were prest out for the war,
makes up a Church as Gideon did his Army, who took not all that were pressed out for the war,
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but out of many thousands selected a band of three hundred and no more:
but out of many thousands selected a band of three hundred and no more:
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but Charity taketh in all, and sees not any of that company which she will dismiss,
but Charity Takes in all, and sees not any of that company which she will dismiss,
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but thinks all, though now their hands be weak and their hearts faint, in time may be sweetly encouraged to fight and conquer.
but thinks all, though now their hands be weak and their hearts faint, in time may be sweetly encouraged to fight and conquer.
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You will say this is an error of our Charity. But it is a very necessary error:
You will say this is an error of our Charity. But it is a very necessary error:
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for it is my charity thus to erre, and it is not a lye, but vertue in me, in my weak brothers case to nourish a hope of that strength which peradventure he shall never recover.
for it is my charity thus to err, and it is not a lie, but virtue in me, in my weak Brother's case to nourish a hope of that strength which Peradventure he shall never recover.
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The holy mistakes of Charity shall never be imputed as〈 … 〉s; no, nor be numbred amongst those of Ignorance.
The holy mistakes of Charity shall never be imputed as〈 … 〉s; no, nor be numbered among those of Ignorance.
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For he that errs not thus, he that hopes not the best of all he sees,
For he that errs not thus, he that hope's not the best of all he sees,
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though weltring in their bloud, wants something to compleat and perfect him, and make him truly worthy of the name of a good Christian.
though weltering in their blood, Wants something to complete and perfect him, and make him truly worthy of the name of a good Christian.
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And this error in Charity is not without good reason.
And this error in Charity is not without good reason.
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For we see not how nor when the Grace of God may work, how sinful soever a man be.
For we see not how nor when the Grace of God may work, how sinful soever a man be.
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Peradventure, saith St. Hierom, God may call unto him lying and stinking in his sins as in a Grave, Lazarus, come forth. Charity therefore,
Peradventure, Says Saint Hieronymus, God may call unto him lying and stinking in his Sins as in a Grave, Lazarus, come forth. Charity Therefore,
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because she may erre, nay because she must erre, looks upon every man with an eye of Meekness.
Because she may err, nay Because she must err, looks upon every man with an eye of Meekness.
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If he erre, she is Light;
If he err, she is Light;
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if he sin, she is a Physician, and is ready to restore him with the spirit of Meekness.
if he sin, she is a physician, and is ready to restore him with the Spirit of Meekness.
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And thus much for the Object of Meekness: We proceed now to that which was in order next;
And thus much for the Object of Meekness: We proceed now to that which was in order next;
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and as we have drawn forth Meekness in a compleat piece, in her full extent and latitude,
and as we have drawn forth Meekness in a complete piece, in her full extent and latitude,
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so will we now in the last place propose her to you as a Virtue, 1. most proper, 2. most necessary to a Christian:
so will we now in the last place propose her to you as a Virtue, 1. most proper, 2. most necessary to a Christian:
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By which degrees and approaches we shall press forward towards the mark, even the reward of Meekness, the inheritance of the earth. Of these in their order.
By which Degrees and Approaches we shall press forward towards the mark, even the reward of Meekness, the inheritance of the earth. Of these in their order.
p-acp r-crq n2 cc n2 pns12 vmb vvi av-j p-acp dt n1, av dt n1 pp-f n1, dt n1 pp-f dt n1. pp-f d p-acp po32 n1.
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Meekness, we told you, is that virtue by which we may better know a Christian than by his name.
Meekness, we told you, is that virtue by which we may better know a Christian than by his name.
n1, pns12 vvd pn22, vbz d n1 p-acp r-crq pns12 vmb av-jc vvi dt njp av p-acp po31 n1.
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Vide ut se invicem diligunt Christiani, was a common speech among the Heathen, See how the Christians love one another! Vide ut se invicem Love Christians, was a Common speech among the Heathen, See how the Christians love one Another!
fw-la fw-la fw-la fw-la fw-la np1, vbds dt j n1 p-acp dt j-jn, vvb c-crq dt njpg2 n1 crd j-jn!
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when they broke the laws of Meekness, and did persecute them. Male velle, malè facere, malè dicere, malè cogitare de quoque ex aequo vetamur;
when they broke the laws of Meekness, and did persecute them. Male velle, malè facere, malè dicere, malè cogitare de quoque ex Aequo vetamur;
c-crq pns32 vvd dt n2 pp-f n1, cc vdd vvi pno32. j-jn fw-fr, fw-fr fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
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To wish evil, to do evil, to speak evil, to think evil, are alike forbidden to a Christian;
To wish evil, to do evil, to speak evil, to think evil, Are alike forbidden to a Christian;
pc-acp vvi j-jn, pc-acp vdi j-jn, pc-acp vvi j-jn, pc-acp vvi j-jn, vbr av-j vvn p-acp dt njp;
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whose profession restraineth his will, bindeth his hand, tacketh up his tongue to the roof of his mouth,
whose profession restraineth his will, binds his hand, tacketh up his tongue to the roof of his Mouth,
rg-crq n1 vvz po31 n1, vvz po31 n1, vvz a-acp po31 n1 p-acp dt n1 pp-f po31 n1,
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and curbeth and fettereth his very thoughts.
and curbeth and fettereth his very thoughts.
cc vvz cc vvz po31 j n2.
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For as we are not NONLATINALPHABET, without a Head, so if we will be members, we must be suppled with that oyl of Meekness which distilleth down from our Head Christ Jesus.
For as we Are not, without a Head, so if we will be members, we must be suppled with that oil of Meekness which distilleth down from our Head christ jesus.
p-acp c-acp pns12 vbr xx, p-acp dt n1, av cs pns12 vmb vbi n2, pns12 vmb vbi vvn p-acp d n1 pp-f n1 r-crq vvz a-acp p-acp po12 n1 np1 np1.
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He came not, saith Tertullian, into the world with Drum and Colours, but with a Rattle rather;
He Come not, Says Tertullian, into the world with Drum and Colours, but with a Rattle rather;
pns31 vvd xx, vvz np1, p-acp dt n1 p-acp n1 cc n2, cc-acp p-acp dt n1 av-c;
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not with a noise, but like the rain into a fleece of wooll; not destroying his enemies, but making them his friends;
not with a noise, but like the rain into a fleece of wool; not destroying his enemies, but making them his Friends;
xx p-acp dt n1, cc-acp av-j dt n1 p-acp dt n1 pp-f n1; xx vvg po31 n2, cc-acp vvg pno32 po31 n2;
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not as a Captain, but as an Angel and Ambassador of peace; not denouncing war, but proclaiming a Jubilee;
not as a Captain, but as an Angel and Ambassador of peace; not denouncing war, but proclaiming a Jubilee;
xx p-acp dt n1, cc-acp c-acp dt n1 cc n1 pp-f n1; xx vvg n1, cc-acp vvg dt n1;
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and with no sword, but that of the Spirit.
and with no sword, but that of the Spirit.
cc p-acp dx n1, cc-acp d pp-f dt n1.
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Look upon all the acts of our Saviour, whilst he conversed on earth amongst men and we shall find they were purely the issues of Tenderness and Meekness.
Look upon all the acts of our Saviour, while he conversed on earth among men and we shall find they were purely the issues of Tenderness and Meekness.
n1 p-acp d dt n2 pp-f po12 n1, cs pns31 vvd p-acp n1 p-acp n2 cc pns12 vmb vvi pns32 vbdr av-j dt n2 pp-f n1 cc n1.
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He went about doing good: As he cured mens bodies of diseases, so he purg'd their souls of sin.
He went about doing good: As he cured men's bodies of diseases, so he purged their Souls of since.
pns31 vvd p-acp vdg j: c-acp pns31 vvd ng2 n2 pp-f n2, av pns31 vvd po32 n2 pp-f n1.
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When he met with men possessed, though with a Legion of Devils, he did not revile, but dispossess them;
When he met with men possessed, though with a Legion of Devils, he did not revile, but dispossess them;
c-crq pns31 vvd p-acp n2 vvn, cs p-acp dt n1 pp-f n2, pns31 vdd xx vvi, cc-acp vvb pno32;
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he rebuked the Devil, but not the man. His mouth was so filled with the words of meekness.
he rebuked the devil, but not the man. His Mouth was so filled with the words of meekness.
pns31 vvd dt n1, cc-acp xx dt n1. po31 n1 vbds av vvn p-acp dt n2 pp-f n1.
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Thy sins are forgiven thee, that he seldom spake but the issue was comfort.Thy Sins Are forgiven thee, that he seldom spoke but the issue was Comfort.
po21 n2 vbr vvn pno21, cst pns31 av vvd p-acp dt n1 vbds n1.
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He pronounced indeed a woe to the Pharisees; (and so he doth to all sinners:
He pronounced indeed a woe to the Pharisees; (and so he does to all Sinners:
pns31 vvd av dt n1 p-acp dt np2; (cc av pns31 vdz p-acp d n2:
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For Woe will follow the Hypocrite whethersoever he goeth, though it be not denounced a Wce to drive them from sin to repentance;
For Woe will follow the Hypocrite whithersoever he Goes, though it be not denounced a Wce to drive them from since to Repentance;
p-acp n1 vmb vvi dt n1 av pns31 vvz, cs pn31 vbb xx vvn dt n1 pc-acp vvi pno32 p-acp n1 p-acp n1;
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not a curse, but a precept to fright them from that woe which he denounced.
not a curse, but a precept to fright them from that woe which he denounced.
xx dt n1, cc-acp dt n1 pc-acp vvi pno32 p-acp d n1 r-crq pns31 vvn.
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It is but pulling off the visour, casting away their hypocrisie, and the Woe will vanish and end in a blessing.
It is but pulling off the visor, casting away their hypocrisy, and the Woe will vanish and end in a blessing.
pn31 vbz p-acp vvg a-acp dt n1, vvg av po32 n1, cc dt n1 vmb vvi cc vvi p-acp dt n1.
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He called Herode a Fox: for, as God, he knew what was in him: and to him every wicked person is worse then a beast.
He called Herod a Fox: for, as God, he knew what was in him: and to him every wicked person is Worse then a beast.
pns31 vvd np1 dt n1: p-acp, c-acp np1, pns31 vvd r-crq vbds p-acp pno31: cc p-acp pno31 d j n1 vbz jc cs dt n1.
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No Fox to Herode; no Goat to the Wanton, no Tiger to the Murderer, no Wolf to the Oppressour.
No Fox to Herod; no Goat to the Wanton, no Tiger to the Murderer, no Wolf to the Oppressor.
dx n1 p-acp np1; dx n1 p-acp dt j-jn, dx n1 p-acp dt n1, dx n1 p-acp dt n1.
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Obstinate sinners carry their Woe and curse along with them, nor can they fling it off but with their sin.
Obstinate Sinners carry their Woe and curse along with them, nor can they fling it off but with their since.
j n2 vvb po32 n1 cc vvi a-acp p-acp pno32, ccx vmb pns32 vvi pn31 a-acp p-acp p-acp po32 n1.
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And Christ's profession was to call sinners to repentance. When the Reed was bruised, he broke it not;
And Christ's profession was to call Sinners to Repentance. When the Reed was Bruised, he broke it not;
np1 npg1 n1 vbds p-acp vvb n2 p-acp n1. c-crq dt vvb vbds vvn, pns31 vvn pn31 xx;
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and when the flax did smoke, he quench'd it not. As he hath a Rod for the impenitent (and it is the last thing he useth) so he cometh in the spirit of Meekness, and openeth his arms to receive and imbrace them that will meekly yield and bow before him,
and when the flax did smoke, he quenched it not. As he hath a Rod for the impenitent (and it is the last thing he uses) so he comes in the Spirit of Meekness, and Openeth his arms to receive and embrace them that will meekly yield and bow before him,
cc c-crq dt n1 vdd vvi, pns31 vvn pn31 xx. c-acp pns31 vhz dt n1 p-acp dt j (cc pn31 vbz dt ord n1 pns31 vvz) av pns31 vvz p-acp dt n1 pp-f n1, cc vvz po31 n2 pc-acp vvi cc vvi pno32 cst vmb av-j vvi cc vvi p-acp pno31,
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and repent, and be meek a〈 … 〉 is meek.
and Repent, and be meek a〈 … 〉 is meek.
cc vvi, cc vbi j n1 … 〉 vbz j.
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Now our Saviviour is disciplina morum, the way and the truth. And that gracious way which it hath pleased him to tread himself before us, the very same he hath left behind to be gone by us,
Now our Saviour is Discipline morum, the Way and the truth. And that gracious Way which it hath pleased him to tread himself before us, the very same he hath left behind to be gone by us,
av po12 n1 vbz fw-la fw-la, dt n1 cc dt n1. cc d j n1 r-crq pn31 vhz vvn pno31 pc-acp vvi px31 p-acp pno12, dt av d pns31 vhz vvn a-acp pc-acp vbi vvn p-acp pno12,
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and hath ordered a course of religious and Christian worship, which consisteth in Meekness and sweetness of Disposition.
and hath ordered a course of religious and Christian worship, which Consisteth in Meekness and sweetness of Disposition.
cc vhz vvn dt n1 pp-f j cc np1 n1, r-crq vvz p-acp n1 cc n1 pp-f n1.
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An incongruous thing therefore it is that he having presented to us the Meekness of a Lamb, we should return the rage of a Lyon;
an incongruous thing Therefore it is that he having presented to us the Meekness of a Lamb, we should return the rage of a lion;
dt j n1 av pn31 vbz cst pns31 vhg vvn p-acp pno12 dt n1 pp-f dt n1, pns12 vmd vvi dt n1 pp-f dt n1;
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that he should speak in a still voice, and we should thunder. And this is most proper to Christianity and the Church.
that he should speak in a still voice, and we should thunder. And this is most proper to Christianity and the Church.
cst pns31 vmd vvi p-acp dt j n1, cc pns12 vmd vvi. cc d vbz av-ds j p-acp np1 cc dt n1.
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For first, what is the Church of Christ but a Congregation of meek ones? We cannot bring Bears and Lyons and Tigers within that pale.
For First, what is the Church of christ but a Congregation of meek ones? We cannot bring Bears and Lyons and Tigers within that pale.
p-acp ord, r-crq vbz dt n1 pp-f np1 p-acp dt n1 pp-f j pi2? pns12 vmbx vvi n2 cc n2 cc n2 p-acp d j.
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Quomodo colligemus? as Tertullian speaketh, How shall we gather them together? — jungantur tigribus ursi. We cannot bring them together into one body and collection;Quomodo colligemus? as Tertullian speaks, How shall we gather them together? — jungantur tigribus ursi. We cannot bring them together into one body and collection;
np1 fw-la? p-acp np1 vvz, q-crq vmb pns12 vvi pno32 av? — fw-la fw-la fw-la. pns12 vmbx vvi pno32 av p-acp crd n1 cc n1;
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or, if we do, but, as Sampson did his Foxes, to look several waies.
or, if we do, but, as Sampson did his Foxes, to look several ways.
cc, cs pns12 vdb, cc-acp, c-acp np1 vdd po31 n2, pc-acp vvi j n2.
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We are told indeed that the Wolf shall dwell with the Lamb, and the Leopard lie down with the Kid, and the Calf with the young Lyon;
We Are told indeed that the Wolf shall dwell with the Lamb, and the Leopard lie down with the Kid, and the Calf with the young lion;
pns12 vbr vvn av d dt n1 vmb vvi p-acp dt n1, cc dt n1 vvb a-acp p-acp dt n1, cc dt n1 p-acp dt j n1;
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but it is when they are so cicurated and tame that a little Child shall lead them.
but it is when they Are so cicurated and tame that a little Child shall led them.
p-acp pn31 vbz c-crq pns32 vbr av vvn cc j cst dt j n1 vmb vvi pno32.
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It is true, the visible Church is made up of both.
It is true, the visible Church is made up of both.
pn31 vbz j, dt j n1 vbz vvn a-acp pp-f d.
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For not only without, as St. John speaketh, but within, are dogs, and sorcerers, and whoremongers, and murtherers, and idolaters;
For not only without, as Saint John speaks, but within, Are Dogs, and sorcerers, and whoremongers, and murderers, and Idolaters;
p-acp xx av-j p-acp, p-acp n1 np1 vvz, cc-acp a-acp, vbr n2, cc n2, cc n2, cc n2, cc n2;
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as there were in the Ark of Noah both clean and unclean beasts. as there were in the Ark of Noah both clean and unclean beasts.
c-acp a-acp vbdr p-acp dt n1 pp-f np1 d j cc j n2.
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In this Church is Cain as well as Abel, Esau as well as Jacob, Judas as well as Peter; but they are no parts of that general Assembly, no parts of the Church of the first-born which are written in heaven, nor to be numbred amongst the spirits of just men made perfect:
In this Church is Cain as well as Abel, Esau as well as Jacob, Judas as well as Peter; but they Are no parts of that general Assembly, no parts of the Church of the firstborn which Are written in heaven, nor to be numbered among the spirits of just men made perfect:
p-acp d n1 vbz np1 c-acp av c-acp np1, np1 c-acp av c-acp np1, np1 c-acp av c-acp np1; p-acp pns32 vbr dx n2 pp-f d j n1, dx n2 pp-f dt n1 pp-f dt j r-crq vbr vvn p-acp n1, ccx pc-acp vbi vvn p-acp dt n2 pp-f j n2 vvd j:
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That part of the Church which is thus militant in Earth, shall never be triumphant in heaven.
That part of the Church which is thus militant in Earth, shall never be triumphant in heaven.
cst n1 pp-f dt n1 r-crq vbz av j p-acp n1, vmb av-x vbi j p-acp n1.
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Cruel Dives shall never be seen in Abraham 's bosom, nor the bloud-thirstie man in his armes who shed no bloud but his own,
Cruel Dives shall never be seen in Abraham is bosom, nor the bloodthirsty man in his arms who shed no blood but his own,
j vvz vmb av-x vbi vvn p-acp np1 vbz n1, ccx dt j n1 p-acp po31 n2 r-crq vvb dx n1 p-acp po31 d,
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or, if it were, it was in the bloud of a Lamb. It was built upon the Faith of Peter, not upon his Sword:
or, if it were, it was in the blood of a Lamb. It was built upon the Faith of Peter, not upon his Sword:
cc, cs pn31 vbdr, pn31 vbds p-acp dt n1 pp-f dt n1. pn31 vbds vvn p-acp dt n1 pp-f np1, xx p-acp po31 n1:
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When he used his sword, he was commanded to put it up; but his Faith was to be published to the whole World.
When he used his sword, he was commanded to put it up; but his Faith was to be published to the Whole World.
c-crq pns31 vvd po31 n1, pns31 vbds vvn pc-acp vvi pn31 a-acp; cc-acp po31 n1 vbds pc-acp vbi vvn p-acp dt j-jn n1.
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And if he had any grant or title to be the Head of the Church, it was not for cutting off Malchas 's ear,
And if he had any grant or title to be the Head of the Church, it was not for cutting off Malchus is ear,
cc cs pns31 vhd d n1 cc n1 pc-acp vbi dt n1 pp-f dt n1, pn31 vbds xx p-acp vvg a-acp np1 vbz n1,
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but for laying down his own life for the Faith.
but for laying down his own life for the Faith.
cc-acp p-acp vvg a-acp po31 d n1 p-acp dt n1.
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Many Notes have been given of the true Church by those who acknowledge none but their own, notes which shew her not:
Many Notes have been given of the true Church by those who acknowledge none but their own, notes which show her not:
av-d n2 vhb vbn vvn pp-f dt j n1 p-acp d r-crq vvb pix p-acp po32 d, n2 r-crq vvb pno31 xx:
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Multitude of true believers: Why? the number is but small. Infallibility: It is an error to think so.Multitude of true believers: Why? the number is but small. Infallibility: It is an error to think so.
n1 pp-f j n2: uh-crq? dt n1 vbz p-acp j. n1: pn31 vbz dt n1 pc-acp vvi av.
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Antiquity: The Church, that is now ancient, was once new; and by this note, when it was so, it was no Church.Antiquity: The Church, that is now ancient, was once new; and by this note, when it was so, it was no Church.
n1: dt n1, cst vbz av j, vbds a-acp j; cc p-acp d n1, c-crq pn31 vbds av, pn31 vbds dx n1.
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Continuance to the end of the world: We believe it; but it is no note; for we cannot see it.Continuance to the end of the world: We believe it; but it is no note; for we cannot see it.
n1 p-acp dt n1 pp-f dt n1: pns12 vvb pn31; cc-acp pn31 vbz dx n1; c-acp pns12 vmbx vvi pn31.
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Temporal felicity: This is oftner seen in the Tents of Kedar than at Jerusalem, in a band of Souldiers than in the Church, which winneth more conquests in adversity than in prosperity,Temporal felicity: This is oftener seen in the Tents of Kedar than At Jerusalem, in a band of Soldiers than in the Church, which wins more conquests in adversity than in Prosperity,
j n1: d vbz av-c vvn p-acp dt n2 pp-f np1 cs p-acp np1, p-acp dt n1 pp-f n2 cs p-acp dt n1, r-crq vvz dc n2 p-acp n1 cs p-acp n1,
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and worketh out her way to glory in her own bloud. These are Notes quae nihil indicant, which shew nothing;
and works out her Way to glory in her own blood. These Are Notes Quae nihil indicant, which show nothing;
cc vvz av po31 n1 pc-acp vvi p-acp po31 d n1. d vbr n2 fw-la fw-la j-jn, r-crq vvb pix;
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Trumpets that give an uncertain sound. But if I should name Meekness as a note of the true Church, I should have a fairer probability to speak for me than they.
Trumpets that give an uncertain found. But if I should name Meekness as a note of the true Church, I should have a Fairer probability to speak for me than they.
n2 cst vvb dt j n1. cc-acp cs pns11 vmd vvi n1 p-acp dt n1 pp-f dt j n1, pns11 vmd vhi dt jc n1 pc-acp vvi p-acp pno11 cs pns32.
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For meek men, if they be not of the Church, yet are not far from the Kingdom of Heaven.
For meek men, if they be not of the Church, yet Are not Far from the Kingdom of Heaven.
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But a meek Christian is entitled not only to the earth, but to heaven also.
But a meek Christian is entitled not only to the earth, but to heaven also.
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The Church is a Church, though her Professours be but of yesterday, and though they fall into error.
The Church is a Church, though her Professors be but of yesterday, and though they fallen into error.
dt n1 vbz dt n1, cs po31 n2 vbb p-acp a-acp av-an, cc cs pns32 vvb p-acp n1.
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And though it be in tribulation, yet still it is a Church; yea it is never more glorious then in persecution.
And though it be in tribulation, yet still it is a Church; yea it is never more glorious then in persecution.
cc cs pn31 vbb p-acp n1, av av pn31 vbz dt n1; uh pn31 vbz av-x av-dc j cs p-acp n1.
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But without meekness it cannot be a Christian Church, no more then a man can be a man without a soul.
But without meekness it cannot be a Christian Church, no more then a man can be a man without a soul.
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For Meekness, if it be not the essence of the Church, yet is a property which floweth from its very essence.
For Meekness, if it be not the essence of the Church, yet is a property which flows from its very essence.
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For that Faith is vain which leaveth malice or rancour in the heart.
For that Faith is vain which Leaveth malice or rancour in the heart.
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A Christian and a Revenger, if they meet together in the same person, the one is a Box of poyson, the other but a title.
A Christian and a Revenger, if they meet together in the same person, the one is a Box of poison, the other but a title.
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Again, in the second place, our Reason will tell us that Meekness is most proper to Christianity and the Church,
Again, in the second place, our Reason will tell us that Meekness is most proper to Christianity and the Church,
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because humane Reason was too weak to discover the benefit, the pleasure, the glory of it:
Because humane Reason was too weak to discover the benefit, the pleasure, the glory of it:
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Nor was it seen in its full beauty till that Light came into the world which did improve and sublime and perfect our Reason.
Nor was it seen in its full beauty till that Light Come into the world which did improve and sublime and perfect our Reason.
ccx vbds pn31 vvn p-acp po31 j n1 p-acp d n1 vvd p-acp dt n1 r-crq vdd vvi cc j cc j po12 n1.
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To humane Reason nothing can seem more unreasonable, more unjust, then To love an enemy, To surrender our coat to him that hath stript us of our cloak, To return a blessing for a reproach,
To humane Reason nothing can seem more unreasonable, more unjust, then To love an enemy, To surrender our coat to him that hath stripped us of our cloak, To return a blessing for a reproach,
p-acp j n1 pix vmb vvi av-dc j, av-dc j, av pc-acp vvi dt n1, pc-acp vvi po12 n1 p-acp pno31 cst vhz vvn pno12 pp-f po12 n1, pc-acp vvi dt n1 p-acp dt n1,
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and anoint his head with oyl who hath stricken us to the ground.
and anoint his head with oil who hath stricken us to the ground.
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This is a new Philosophy, not heard of on earth, till she was sent down from heaven.
This is a new Philosophy, not herd of on earth, till she was sent down from heaven.
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On earth it was A blow for a blow, and a curse for a curse. Dixerit insanum qui me, totidem audiet.
On earth it was A blow for a blow, and a curse for a curse. Dixerit insanum qui me, totidem Audiety.
p-acp n1 pn31 vbds dt n1 p-acp dt n1, cc dt n1 p-acp dt n1. fw-la fw-la fw-la pno11, fw-la n1.
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If injuries be meted out unto us, we mete them back again in full measure; pressed down, and running over.
If injuries be meted out unto us, we meet them back again in full measure; pressed down, and running over.
cs n2 vbb vvn av p-acp pno12, pns12 vvb pno32 av av p-acp j n1; vvn a-acp, cc vvg a-acp.
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Revenge is counted an act of Justice; the Pythagoreans NONLATINALPHABET, a reciprocation of injuries.
Revenge is counted an act of justice; the pythagoreans, a reciprocation of injuries.
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And what need any other law then our Grief or our Anger? or where should Justice dwell but on the point of our Sword? NONLATINALPHABET.
And what need any other law then our Grief or our Anger? or where should justice dwell but on the point of our Sword?.
cc q-crq vvb d j-jn n1 cs po12 n1 cc po12 n1? cc q-crq vmd n1 vvi p-acp p-acp dt n1 pp-f po12 n1?.
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It was the law of Rhadamanthus, It is equity that he that doth, should suffer what he doth;
It was the law of Rhadamanthus, It is equity that he that does, should suffer what he does;
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and he that suffereth, should return it in the same kind. and he that suffers, should return it in the same kind.
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When those brethren in evil, having slain Hamor and Shechem, and spoiled their City, were rebuked by their Father Jacob, they were ready with this plea, Should he deal with our Sister as with a Harlot? No sooner is the blow given, but the first thought is to second and return it;
When those brothers in evil, having slave Hamor and Shechem, and spoiled their city, were rebuked by their Father Jacob, they were ready with this plea, Should he deal with our Sister as with a Harlot? No sooner is the blow given, but the First Thought is to second and return it;
c-crq d n2 p-acp j-jn, vhg vvn np1 cc np1, cc vvd po32 n1, vbdr vvn p-acp po32 n1 np1, pns32 vbdr j p-acp d n1, vmd pns31 vvi p-acp po12 n1 c-acp p-acp dt n1? av-dx av-c vbz dt n1 vvn, p-acp dt ord n1 vbz pc-acp vvi cc vvi pn31;
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and Nature looks upon it as upon an act of Justice. In the world it goeth thus:
and Nature looks upon it as upon an act of justice. In the world it Goes thus:
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All Power and Dominion and Justice is tyed to the hilts of our Sword;
All Power and Dominion and justice is tied to the hilts of our Sword;
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which if we can wield and manage dextrously, with skill and success, that which otherwise had been an injury, is made a law.
which if we can wield and manage dextrously, with skill and success, that which otherwise had been an injury, is made a law.
r-crq cs pns12 vmb vvi cc vvi av-j, p-acp n1 cc n1, cst r-crq av vhd vbn dt n1, vbz vvn dt n1.
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The Turk, to settle and establish his Religion, as he first built it in bloud,
The Turk, to settle and establish his Religion, as he First built it in blood,
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so giveth way to every thing that best sorteth with humane corruption, to make it easie, that men may not start back for fear of difficulties:
so gives Way to every thing that best sorts with humane corruption, to make it easy, that men may not start back for Fear of difficulties:
av vvz n1 p-acp d n1 cst av-js vvz p-acp j n1, pc-acp vvi pn31 j, cst n2 vmb xx vvi av p-acp n1 pp-f n2:
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and as he wrought it out with his Sword, so his best argument for it (as it is most times in a bad cause) is his Sword.
and as he wrought it out with his Sword, so his best argument for it (as it is most times in a bad cause) is his Sword.
cc c-acp pns31 vvd pn31 av p-acp po31 n1, av po31 js n1 p-acp pn31 (c-acp pn31 vbz av-ds n2 p-acp dt j n1) vbz po31 n1.
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The Philosophers cryed down Revenge, yet gave way to it; chid their Anger, yet gave it line thus far:
The Philosophers cried down Revenge, yet gave Way to it; Child their Anger, yet gave it line thus Far:
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And both Tully and Aristotle approve it.
And both Tully and Aristotle approve it.
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But Munit nos Christus adversus Diaboli latitudines, saith Tertullian; Christian discipline is a fense to keep us from these latitudes and exspatiations,
But Munit nos Christus Adversus Diaboli latitudines, Says Tertullian; Christian discipline is a fence to keep us from these latitudes and exspatiations,
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and pointeth out to the danger of those sins which the Heathen commended for virtues.
and pointeth out to the danger of those Sins which the Heathen commended for Virtues.
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Many indeed have dealt with these precepts of our Saviour as skilful cooks do by some kind of meats which of themselves are but harsh and unpleasant, cooked and sawced them, to make them savoury dishes.
Many indeed have dealt with these Precepts of our Saviour as skilful Cooks do by Some kind of Meats which of themselves Are but harsh and unpleasant, cooked and sauced them, to make them savoury Dishes.
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For when we see our journey long and full of rubs and difficulties, we phansie something that may both shorten and level it,
For when we see our journey long and full of rubs and difficulties, we fancy something that may both shorten and level it,
p-acp c-crq pns12 vvb po12 n1 av-j cc j pp-f n2 cc n2, pns12 n1 pi cst vmb av-d vvi cc vvi pn31,
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and make it more plain and easie then indeed it is.
and make it more plain and easy then indeed it is.
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Christ our Master is so great an enemy to Murder, and would have us so far detest it, that he hath not suffered us to be angry.
christ our Master is so great an enemy to Murder, and would have us so Far detest it, that he hath not suffered us to be angry.
np1 po12 n1 vbz av j dt n1 p-acp n1, cc vmd vhi pno12 av av-j vvi pn31, cst pns31 vhz xx vvn pno12 pc-acp vbi j.
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Now the interpretation is, We must not be angry NONLATINALPHABET, without a cause. And this emboldneth us to plead for our Wrath,
Now the Interpretation is, We must not be angry, without a cause. And this emboldeneth us to plead for our Wrath,
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as Jacob 's sons did, when it is cruel, and upon this very colour, that there is good reason we should be angry.
as Jacob is Sons did, when it is cruel, and upon this very colour, that there is good reason we should be angry.
c-acp np1 vbz n2 vdd, c-crq pn31 vbz j, cc p-acp d j n1, cst pc-acp vbz j n1 pns12 vmd vbi j.
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For be the storm never so high, be our anger never so raging, yet we can pretend a cause,
For be the storm never so high, be our anger never so raging, yet we can pretend a cause,
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and that cause we pretend as just; otherwise we would not pretend it:
and that cause we pretend as just; otherwise we would not pretend it:
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For who would pretend that for a cause which is unjust? To love our enemies, this is a harsh and an iron speech;
For who would pretend that for a cause which is unjust? To love our enemies, this is a harsh and an iron speech;
c-acp r-crq vmd vvi cst p-acp dt n1 r-crq vbz j? pc-acp vvi po12 n2, d vbz dt j cc dt n1 n1;
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and he must have the stomach of an Ostrich who can digest it: therefore we have dressed and sauced it, to make it palatable and of easie digestion:
and he must have the stomach of an Ostrich who can digest it: Therefore we have dressed and sauced it, to make it palatable and of easy digestion:
cc pns31 vmb vhi dt n1 pp-f dt n1 r-crq vmb vvi pn31: av pns12 vhb vvn cc vvd pn31, pc-acp vvi pn31 j-u cc pp-f j n1:
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and some have thought, and been bold to say it, that this is no peremptory Precept,
and Some have Thought, and been bold to say it, that this is no peremptory Precept,
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but only a counsel and advice, and left to our choice whether we will keep it or no.
but only a counsel and Advice, and left to our choice whither we will keep it or no.
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If we neglect and pass it by, we hazard only aureolam, not auream; we hold fast eternal life,
If we neglect and pass it by, we hazard only aureolam, not Auream; we hold fast Eternal life,
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but lose some little Coronet and addition which the full performance would have purchased.
but loose Some little Coronet and addition which the full performance would have purchased.
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When Julian the Apostate urged the Christians, and laid it to their charge that their Religion was destructive of all rule and government,
When Julian the Apostate urged the Christians, and laid it to their charge that their Religion was destructive of all Rule and government,
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because the Precepts which Christ gave forbad them to resist evil, or go to law with their brother;
Because the Precepts which christ gave forbade them to resist evil, or go to law with their brother;
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Nazianzene confesseth that our Saviour did indeed leave behind him these Injunctions, but that he added withal, NONLATINALPHABET, that they did not belong to every man, but to those only who could NONLATINALPHABET, by their holy endeavours lift themselves up to the highest pitch of vertue. Nazianzene Confesses that our Saviour did indeed leave behind him these Injunctions, but that he added withal,, that they did not belong to every man, but to those only who could, by their holy endeavours lift themselves up to the highest pitch of virtue.
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For those that keep them there was a reward laid up, but no fear of punishment to those whose endeavours fell short.
For those that keep them there was a reward laid up, but no Fear of punishment to those whose endeavours fell short.
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Which answer of his doth not satisfie:
Which answer of his does not satisfy:
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For if it be better not to implead my brother then to implead him, the Apostat's argument is still of force,
For if it be better not to implead my brother then to implead him, the Apostate's argument is still of force,
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because Christianity commendeth that as best.
Because Christianity commends that as best.
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From this source and fountain sprang that River of Evangelical Counsels that overfloweth in works of Supererogation, which are drawn up by the power of the Keys into the treasury of the Church,
From this source and fountain sprang that River of Evangelical Counsels that overfloweth in works of Supererogation, which Are drawn up by the power of the Keys into the treasury of the Church,
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and then showred down in Pardons and Indulgences, to water the dry places of the earth, to quench the insatiable thirst of the Court of Rome. Had the Father but distinguished betwixt publick and private revenge, he had peradventure stopped the mouth of the Adversary,
and then showered down in Pardons and Indulgences, to water the dry places of the earth, to quench the insatiable thirst of the Court of Room. Had the Father but distinguished betwixt public and private revenge, he had Peradventure stopped the Mouth of the Adversary,
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and not unhappily occasioned others to open theirs against the truth.
and not unhappily occasioned Others to open theirs against the truth.
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Whatsoever his mistake was, it is not so dangerous as theirs who think these Precepts concern Christians not at all,
Whatsoever his mistake was, it is not so dangerous as theirs who think these Precepts concern Christians not At all,
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and who conceive that our Saviour was so far from adding any thing unto the Law, that he brought in his hand a dispensation from it, that for us so strictly to observe the Moral Law is not so necessary, that this ease and benefit accrews to Christians by the coming of Christ, that they may be more indulgent to themselves,
and who conceive that our Saviour was so Far from adding any thing unto the Law, that he brought in his hand a Dispensation from it, that for us so strictly to observe the Moral Law is not so necessary, that this ease and benefit accrues to Christians by the coming of christ, that they may be more indulgent to themselves,
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since they have him for their Advocate who is their Lawgiver, and hath proclaimed a Jubilee rather in sin, yea from it.
since they have him for their Advocate who is their Lawgiver, and hath proclaimed a Jubilee rather in since, yea from it.
c-acp pns32 vhb pno31 p-acp po32 n1 r-crq vbz po32 n1, cc vhz vvn dt n1 av-c p-acp n1, uh p-acp pn31.
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We will not deal with these men as those hard Task-masters did with the Israelites,
We will not deal with these men as those hard Taskmasters did with the Israelites,
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because they rest from their burden, withdraw their straw, and yet require the whole tale of Bricks;
Because they rest from their burden, withdraw their straw, and yet require the Whole tale of Bricks;
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but we may make their burden greater because they have more straw. I might here inlarge my self.
but we may make their burden greater Because they have more straw. I might Here enlarge my self.
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All that I intend is only this, To shew you how proper this vertue of Meekness is to a Christian;
All that I intend is only this, To show you how proper this virtue of Meekness is to a Christian;
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that God requireth a higher degree of it in Christians then he did formerly in the Jews;
that God requires a higher degree of it in Christians then he did formerly in the jews;
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that our Saviour doth now bind our hands and tongues and thoughts in those cases where the Law of Moses did give more line and liberty;
that our Saviour does now bind our hands and tongues and thoughts in those cases where the Law of Moses did give more line and liberty;
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that the name of Brother, which was heard of only in Jewry, is not now shut up in the narrow confines of a House or Family,
that the name of Brother, which was herd of only in Jewry, is not now shut up in the narrow confines of a House or Family,
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but must be the Language of the whole world.
but must be the Language of the Whole world.
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He that is within the Pale of the Church, and he that is not of the Church;
He that is within the Pale of the Church, and he that is not of the Church;
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he that is a Christian, and he that never heard of Christ;
he that is a Christian, and he that never herd of christ;
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he that is so near me as to be my friend, and he that standeth at the distance of an enemy;
he that is so near me as to be my friend, and he that Stands At the distance of an enemy;
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a Christian, a Turk, a Jew, a Friend, a Foe, every man, now is my Neighbour. We who are Disciples of a better Testament, sanctiores incolae, inhabitants of that Jerusalem which is from above, must look up upon that light which our great Master hath held out to us in his Gospel,
a Christian, a Turk, a Jew, a Friend, a Foe, every man, now is my Neighbour. We who Are Disciples of a better Testament, sanctiores Inhabitant, inhabitants of that Jerusalem which is from above, must look up upon that Light which our great Master hath held out to us in his Gospel,
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when we have only walked on along with the Jew a Sabbath-dayes journey, and made no further progress in Meekness then the Dictum ab antiquis, the Law of Moses, pointeth to.
when we have only walked on along with the Jew a Sabbath-days journey, and made no further progress in Meekness then the Dictum ab antiquis, the Law of Moses, pointeth to.
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For how little of a Christian hath he who dareth foment so much anger as might glow in the heart of a Jew and not consume him? I love not to rake in the ashes of the blessed Saints of God, whose memory is as sweet as honey in every mans mouth,
For how little of a Christian hath he who dareth foment so much anger as might glow in the heart of a Jew and not consume him? I love not to rake in the Ashes of the blessed Saints of God, whose memory is as sweet as honey in every men Mouth,
p-acp c-crq j pp-f dt njp vhz pns31 r-crq vvz n1 av d n1 c-acp vmd vvi p-acp dt n1 pp-f dt np1 cc xx vvi pno31? pns11 vvb xx pc-acp vvi p-acp dt n2 pp-f dt j-vvn n2 pp-f np1, rg-crq n1 vbz a-acp j c-acp n1 p-acp d ng1 n1,
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and as Musick at a Banquet of Wine. and as Music At a Banquet of Wine.
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But an evil custom men have got, to make good mens errours more authentick then their virtues, But an evil custom men have god, to make good men's errors more authentic then their Virtues,
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and for sins against the Gospel suborn apologies out of the Law, and not strive to pass the narrow Gate because the Jew had the favour to find admittance at a wider.
and for Sins against the Gospel suborn apologies out of the Law, and not strive to pass the narrow Gate Because the Jew had the favour to find admittance At a wider.
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David had the praise of ten thousands; God honoured him amongst his Saints, and gave him a Crown of Glory: David had the praise of ten thousands; God honoured him among his Saints, and gave him a Crown of Glory:
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Yet every action of David is not a rule for a Christian, though never laid to his charge:
Yet every actium of David is not a Rule for a Christian, though never laid to his charge:
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and David by especial dispensation might do that, and yet not forfeit his soul, which would now sink a Christian's to the lowest Pit. In 2 Sam. 19. 23. he forgiveth Shimei, who had cursed him,
and David by especial Dispensation might do that, and yet not forfeit his soul, which would now sink a Christian's to the lowest Pit. In 2 Sam. 19. 23. he forgiveth Shimei, who had cursed him,
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and telleth him he shall not dye, and sweareth unto him; and yet 1 Kings 2. 8, 9. even with his last breath, he leaveth it in charge with his son Solomon, to bring his hoary head down to the grave with bloud.
and Telleth him he shall not die, and Sweareth unto him; and yet 1 Kings 2. 8, 9. even with his last breath, he Leaveth it in charge with his son Solomon, to bring his hoary head down to the grave with blood.
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David no doubt is a glorious Saint in Heaven:David no doubt is a glorious Saint in Heaven:
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but should any Christian follow his example, and make Revenge a part of his last Will and Testament,
but should any Christian follow his Exampl, and make Revenge a part of his last Will and Testament,
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if our Saviours rule be true, which is most plain, That if we forgive not our enemies, God will not forgive us, that Gate of mercy, which was open to David, will certainly be shut to him.
if our Saviors Rule be true, which is most plain, That if we forgive not our enemies, God will not forgive us, that Gate of mercy, which was open to David, will Certainly be shut to him.
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Yet how have men beat their brains to make good this fact of David 's, which can find no excuse,
Yet how have men beatrice their brains to make good this fact of David is, which can find no excuse,
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for ought we know, but from the times and particular indulgence and dispensation? Some say he pardoned him only for the time,
for ought we know, but from the times and particular indulgence and Dispensation? some say he pardoned him only for the time,
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and retained a power of revenge to be put in execution when he pleased, or when convenience should favour him.
and retained a power of revenge to be put in execution when he pleased, or when convenience should favour him.
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But what is this but to make David guilty of a lye, and Jesuitical equivocation? Some say he sinned not,
But what is this but to make David guilty of a lie, and Jesuitical equivocation? some say he sinned not,
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because he did it not himself, but left it to his Son. And what difference is there whether I kill a man my self,
Because he did it not himself, but left it to his Son. And what difference is there whither I kill a man my self,
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or cause him to be put to death? Some;
or cause him to be put to death? some;
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because when all is in the power of him that sweareth, the meaning of the words is in his power also.
Because when all is in the power of him that Sweareth, the meaning of the words is in his power also.
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This hath been the absurd impiety of these dayes, and makes an Oath, which is the strongest confirmation, of no use,
This hath been the absurd impiety of these days, and makes an Oath, which is the Strongest confirmation, of no use,
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but as a thred of Tow, which every man may break asunder at his pleasure. Others;
but as a thread of Tow, which every man may break asunder At his pleasure. Others;
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that it was an Oath not upon compact but liberality.
that it was an Oath not upon compact but liberality.
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As if an Oath which is freely made bindeth not as much as that doth which is upon agreement. Lastly, some;
As if an Oath which is freely made binds not as much as that does which is upon agreement. Lastly, Some;
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that he forgave him as he was David, but not as he was King of Israel: which is in effect,
that he forgave him as he was David, but not as he was King of Israel: which is in Effect,
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As a private man, he swore that he should not dye; but as a publick person, he commanded his Son to cut off his head.
As a private man, he swore that he should not die; but as a public person, he commanded his Son to Cut off his head.
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NONLATINALPHABET. These excuses and apologies do not acquit but condemn this blessed Saint of God;
. These excuses and apologies do not acquit but condemn this blessed Saint of God;
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and with the least breath, you see, they are scatter'd as leaves before the Wind. It is not our intent to agravate that fact as a sin in David, which yet in a Christian would be crimen devoratorium salutis, a sin that standeth in adverse aspect to the Spirit of the Gospel,
and with the least breath, you see, they Are scattered as leaves before the Wind. It is not our intent to aggravate that fact as a since in David, which yet in a Christian would be crimen devoratorium Salutis, a since that Stands in adverse aspect to the Spirit of the Gospel,
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and would deprive of all right to that promise which is here made to the meek,
and would deprive of all right to that promise which is Here made to the meek,
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and leave no hope of salvation.
and leave no hope of salvation.
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For after our Saviour had given that Precept of loving our ememies, he presently backeth it with the strongest reason that can be brought, That yee may be the Children of your Father which is in Heaven, who maketh his Sun to rise on the evil and on the good,
For After our Saviour had given that Precept of loving our ememies, he presently backeth it with the Strongest reason that can be brought, That ye may be the Children of your Father which is in Heaven, who makes his Sun to rise on the evil and on the good,
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and sendeth rain on the just and on the unjust. We conclude this point with that of Tertullian, Novam certè mansuetudinem docet Christus, etiam vicem injuriae prohibens permissam à Creatore; and sends rain on the just and on the unjust. We conclude this point with that of Tertullian, Novam certè mansuetudinem docet Christus, etiam vicem Injuries prohibens permissam à Creatore;
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Christ hath brought in a new kind of meekness into the world, forbidding that liberty of revenge which the Maker of all things had for some reason permitted for a time.
christ hath brought in a new kind of meekness into the world, forbidding that liberty of revenge which the Maker of all things had for Some reason permitted for a time.
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But this may seem to be durus sermo, a hard saying;
But this may seem to be Durus sermon, a hard saying;
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and the world is not very fruitful of such men as are able to bear it.
and the world is not very fruitful of such men as Are able to bear it.
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For if this be true, the language of the Gospel is more harsh then that of the Law,
For if this be true, the language of the Gospel is more harsh then that of the Law,
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and speaketh in more terror then the Thunder from Mount Sinai: we are come again to blackness, and darkness,
and speaks in more terror then the Thunder from Mount Sinai: we Are come again to blackness, and darkness,
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and tempest, and to the voice of words, which we intreat may be spoken to us no more. Not to hate an enemy; To love an enemy;and tempest, and to the voice of words, which we entreat may be spoken to us no more. Not to hate an enemy; To love an enemy;
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To do good to an enemy; Not to be angry; if this be Gospel, our case is far worse then that of the Jew.
To do good to an enemy; Not to be angry; if this be Gospel, our case is Far Worse then that of the Jew.
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Indeed, saith St. Basil, this was the very reason why the Jews would not receive Christ and his Gospel:
Indeed, Says Saint Basil, this was the very reason why the jews would not receive christ and his Gospel:
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they said, NONLATINALPHABET, That it was a hard saying. Laboriosa omnia ignavis; All things are toylsome to the sluggard:
they said,, That it was a hard saying. Laboriosa omnia ignavis; All things Are toilsome to the sluggard:
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A pain it is to him to pull his hand out of his bosome. A pain it is to him to pull his hand out of his bosom.
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Continence is a hard lesson to the wanton, Temperance to the Glutton, and Meekness to a Nabal, •• a Son of Belial, who will swell and quarrel at a very Look,
Continence is a hard Lesson to the wanton, Temperance to the Glutton, and Meekness to a Nabal, •• a Son of Belial, who will swell and quarrel At a very Look,
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and though the winds be still about him, and not the least injury so much as breath on him,
and though the winds be still about him, and not the least injury so much as breath on him,
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yet hath wind enough shut up in his heart to raise a tempest. Semper offendunt bona malos, pia impios, sancta profanos;
yet hath wind enough shut up in his heart to raise a tempest. Semper offendunt Bona Malos, pia Impious, sancta profanos;
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Good things are alwaies scandalous and offensive to evil men.
Good things Are always scandalous and offensive to evil men.
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If you enjoyn Meekness, you put a Thorn in their sides to prick and trouble them.
If you enjoin Meekness, you put a Thorn in their sides to prick and trouble them.
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And you may to as much purpose bid a dead man rise and walk, as win him that loveth his passion to lay it down.
And you may to as much purpose bid a dead man rise and walk, as win him that loves his passion to lay it down.
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But yet how hard soever our talk is, we find that the Jews had an expensive and laborious Religion, that they were sub elementis mundi, as children,
But yet how hard soever our talk is, we find that the jews had an expensive and laborious Religion, that they were sub Elementis mundi, as children,
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or rather as slaves, under the Elements of the world, that they had many Ceremonies, many Statutes and Laws, in quibus non vivebant, sed puniebantur, in which they did not so much live as were punished.
or rather as slaves, under the Elements of the world, that they had many Ceremonies, many Statutes and Laws, in quibus non vivebant, sed puniebantur, in which they did not so much live as were punished.
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And now what doth God require of thee, O Christian? Not to circumcise thy foreskin, but thy heart; not thousands of Rams, but to forgive seventy times seven times;
And now what does God require of thee, Oh Christian? Not to circumcise thy foreskin, but thy heart; not thousands of Rams, but to forgive seventy times seven times;
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not ten thousands of rivers of oyl, but only this pretious oyntment, which may fall upon the head of thy brethren,
not ten thousands of Rivers of oil, but only this precious ointment, which may fallen upon the head of thy brothers,
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and run down to the skirts of their Garments, to their lowest infirmities;
and run down to the skirts of their Garments, to their lowest infirmities;
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Not the fruit of thy body for the sin of thy soul, but to forgive, that thou mayst be forgiven. And what is easier then this? saith Chrysostome. Non opus est peregrinationibus;
Not the fruit of thy body for the since of thy soul, but to forgive, that thou Mayest be forgiven. And what is Easier then this? Says Chrysostom. Non opus est peregrinationibus;
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Thou needest not go on Pilgrimage, or take any long journey, to atchieve it:
Thou Needest not go on Pilgrimage, or take any long journey, to achieve it:
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It is but going out of thy self, and leaving thy pride and animosities behind thee.
It is but going out of thy self, and leaving thy pride and animosities behind thee.
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Thou needest not sayl for it, thou needest not plow for it:
Thou Needest not sail for it, thou Needest not blow for it:
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It is but plowing up the fallow ground of thy heart, and then sowing the seed of Meekness.
It is but plowing up the fallow ground of thy heart, and then sowing the seed of Meekness.
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Sufficit ut velis tantùm, & jam virtus illa suum opus implevit: If thou canst fight against thy Flesh, degrade thy Ambition, and shut out the World,Sufficit ut velis tantùm, & jam virtus illa suum opus implevit: If thou Canst fight against thy Flesh, degrade thy Ambition, and shut out the World,
fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la fw-la: cs pns21 vm2 vvi p-acp po21 n1, vvb po21 n1, cc vvd av dt n1,
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if thou canst work in thy self a willingness to forgive, this vertue hath its work and consummation.
if thou Canst work in thy self a willingness to forgive, this virtue hath its work and consummation.
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Habe charitatem, & fac quod vis, as it is in the Gloss of the Canon Law:Habe charitatem, & fac quod vis, as it is in the Gloss of the Canon Law:
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Have Charity, put on the bowels of Compassion and Meekness, and do what thou wilt. For if thou caust but once love its countenance, thou wilt soon embrace it.Have Charity, put on the bowels of Compassion and Meekness, and do what thou wilt. For if thou caused but once love its countenance, thou wilt soon embrace it.
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Amor, magus; Love is a kind of Magician, and hath spells and inchantments to charm our passions, and conjure down this Devil.Amor, magus; Love is a kind of Magician, and hath spells and enchantments to charm our passion, and conjure down this devil.
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You may now think your selves in a very slippery place, when not a violent tempest,
You may now think your selves in a very slippery place, when not a violent tempest,
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but a gust, a puff of wind will overthrow you; when not Murder, but Anger; not a Word, but a Thought;
but a gust, a puff of wind will overthrow you; when not Murder, but Anger; not a Word, but a Thought;
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not Revenge, but Not doing good; not Rage, but Impatience; not Noyse, but a Whisper, may endanger your title to this crown of Blessedness.
not Revenge, but Not doing good; not Rage, but Impatience; not Noise, but a Whisper, may endanger your title to this crown of Blessedness.
xx n1, cc-acp xx vdg j; xx n1, cc-acp n1; xx n1, cc-acp dt n1, vmb vvi po22 n1 p-acp d n1 pp-f n1.
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Fear not, only be strong and of good courage. fear not, only be strong and of good courage.
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The Stoick looked pale in a Tempest, but he imputed it Subitis motibus officium rationis praevertentibus, to those phantasies and sudden motions which do unawares suppress the Reason,
The Stoic looked pale in a Tempest, but he imputed it Subitis motibus officium rationis praevertentibus, to those fantasies and sudden motions which do unawares suppress the Reason,
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and give her no time to deliberate:
and give her no time to deliberate:
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So a Christian may be shaken with those assaults which by subreption may steal upon him:
So a Christian may be shaken with those assaults which by subreption may steal upon him:
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he may speak what afterwards he will revile more than his enemy, and do what he will detest more than an injury:
he may speak what afterwards he will revile more than his enemy, and do what he will detest more than an injury:
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cast a look of dislike, and soon distaste that look; cloud his countenance, and chase it away with a prayer;
cast a look of dislike, and soon distaste that look; cloud his countenance, and chase it away with a prayer;
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be moved, and within a while be more moved for being so, and so remain the same meek man and a Christian still.
be moved, and within a while be more moved for being so, and so remain the same meek man and a Christian still.
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For God forbid that an injected thought, a sudden motion, a forced frown, a word struck out by some outward and unexpected violence, should shut any man out of the Covenant of Grace, and hope of happiness.
For God forbid that an injected Thought, a sudden motion, a forced frown, a word struck out by Some outward and unexpected violence, should shut any man out of the Covenant of Grace, and hope of happiness.
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If God should thus mark extreamly what is done amiss, no flesh would be saved, but the whole world would be as Sodome and Gomorrah. That which the Gospel requireth at our hands, is, that every man should severely watch over himself, watch and deprehend himself,
If God should thus mark extremely what is done amiss, no Flesh would be saved, but the Whole world would be as Sodom and Gomorrah. That which the Gospel requires At our hands, is, that every man should severely watch over himself, watch and deprehend himself,
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and then double his watch, suspect a temptation, and fight against it before it come, fight against it though it never come,
and then double his watch, suspect a temptation, and fight against it before it come, fight against it though it never come,
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and not easily entertain any act which standeth in opposition to this virtue, nor any occasion which may draw on that act.
and not Easily entertain any act which Stands in opposition to this virtue, nor any occasion which may draw on that act.
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For to be bold to think evil, so I vent it not in language; to imagine I may vent, so I do not strike;
For to be bold to think evil, so I vent it not in language; to imagine I may vent, so I do not strike;
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and when I strike, to comfort my self because anothers little finger is greater than my Loyns;
and when I strike, to Comfort my self Because another's little finger is greater than my Loins;
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to say of those sins which surprise me because I do not fear them, as Lot did of Zoar, Are they not little ones? may I not commit them, and yet my soul live? to make my Not doing of evil an apology for my Not doing of good, my Not thrusting my Neighbour out of his own doors a sufficient warrant for my Not receiving him into mind;
to say of those Sins which surprise me Because I do not Fear them, as Lot did of Zoar, are they not little ones? may I not commit them, and yet my soul live? to make my Not doing of evil an apology for my Not doing of good, my Not thrusting my Neighbour out of his own doors a sufficient warrant for my Not receiving him into mind;
pc-acp vvi pp-f d n2 r-crq vvb pno11 c-acp pns11 vdb xx vvi pno32, c-acp n1 vdd pp-f n1, vbr pns32 xx av-j pi2? vmb pns11 xx vvi pno32, cc av po11 n1 vvi? pc-acp vvi po11 xx vdg pp-f n-jn dt n1 p-acp po11 xx vdg pp-f j, po11 xx vvg po11 n1 av pp-f po31 d n2 dt j n1 p-acp po11 xx vvg pno31 p-acp n1;
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to think that any degree of Meekness is enough, is to forfeit all, and loose my title to the inheritance of the earth.
to think that any degree of Meekness is enough, is to forfeit all, and lose my title to the inheritance of the earth.
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It is, I confess, a sad observation, but too manifestly true, that if Meekness be a virtue so proper,
It is, I confess, a sad observation, but too manifestly true, that if Meekness be a virtue so proper,
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so essential to the Church, then the Church is not so visible as we pretend, but we must seek for the Church in the Church it self.
so essential to the Church, then the Church is not so visible as we pretend, but we must seek for the Church in the Church it self.
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For if Meekness have yet a place, it must be (which is very strange) in the hearts of men, in the inward man.
For if Meekness have yet a place, it must be (which is very strange) in the hearts of men, in the inward man.
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For to the eye, every hand is lifted up, every mouth open;
For to the eye, every hand is lifted up, every Mouth open;
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and they who call themselves the Members of the Church, are very active to bite and devour one another:
and they who call themselves the Members of the Church, Are very active to bite and devour one Another:
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And it is not probable that their hearts should melt within them, and their bowels yearn, whose mouths are as open Sepulchres; and whose feet are swift to shed bloud.
And it is not probable that their hearts should melt within them, and their bowels yearn, whose mouths Are as open Sepulchres; and whose feet Are swift to shed blood.
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Is Meekness a note of the Church? Certainly we may distinguish Christians from the World by nothing surer then by Malice, in which they surpass both the Turk and the Jew.
Is Meekness a note of the Church? Certainly we may distinguish Christians from the World by nothing Surer then by Malice, in which they surpass both the Turk and the Jew.
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And where most is required, least is found ODIUM THE OLOGORUM, The Malice of Divines, was in Luther 's time a Proverb:
And where most is required, lest is found ODIUM THE OLOGORUM, The Malice of Divines, was in Luther is time a Proverb:
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but now the Proverb is enlarged, and will take in the greatest part of Christendome.
but now the Proverb is enlarged, and will take in the greatest part of Christendom.
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The Papist breatheth nothing but curses and Anathema 's, and maketh his way with sire and sword where Reason and Religion shut him out.
The Papist breathes nothing but curses and Anathema is, and makes his Way with sire and sword where Reason and Religion shut him out.
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Others, who are no Papists, yet are as malicious and bloudy as they, and persecute their Brethren under that name, call them Papists,
Others, who Are no Papists, yet Are as malicious and bloody as they, and persecute their Brothers under that name, call them Papists,
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and spoil them as the Heathen did of old, who put Christians into the skins of Beasts,
and spoil them as the Heathen did of old, who put Christians into the skins of Beasts,
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and with Dogs baited them to death.
and with Dogs baited them to death.
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If you think not, if you act not, if you look not, if you move not as they do, you are a child of perdition, devoted to ruine and death.
If you think not, if you act not, if you look not, if you move not as they do, you Are a child of perdition, devoted to ruin and death.
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If you preach any other Doctrine then that which they receive then you are accursed, though you were an Angel from Heaven. Forgive you? that were a sin not to be forgiven.
If you preach any other Doctrine then that which they receive then you Are accursed, though you were an Angel from Heaven. Forgive you? that were a since not to be forgiven.
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who hath bound himself to repay us with honour, with riches, with advantage, with usury, with the inheritance of the earth, and with everlasting life!
who hath bound himself to repay us with honour, with riches, with advantage, with Usury, with the inheritance of the earth, and with everlasting life!
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Heaven and Earth shall pass away, rather then one tittle and jot of what they have set up shall fail. I have much wondred with my self how men could so assure themselves of Heaven,Heaven and Earth shall pass away, rather then one tittle and jot of what they have Set up shall fail. I have much wondered with my self how men could so assure themselves of Heaven,
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and yet kindle such a Hell in their breasts;
and yet kindle such a Hell in their breasts;
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how they could appropriate a meek Saviour to themselves, and even claim him as their peculiar,
how they could Appropriate a meek Saviour to themselves, and even claim him as their peculiar,
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as the Heathen did their Deities, and yet breathe nothing but hailstones and coles of fire;
as the Heathen did their Deities, and yet breathe nothing but hailstones and coals of fire;
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how they should call themselves Evangelicos, the only Gospellers, and yet be such strangers, such enemies to that virtue which is most commended in the Gospel;
how they should call themselves Evangelicos, the only Evangelists, and yet be such Strangers, such enemies to that virtue which is most commended in the Gospel;
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how they should forgive none on earth, and yet so boldly conclude that their pardon is sealed in Heaven;
how they should forgive none on earth, and yet so boldly conclude that their pardon is sealed in Heaven;
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that they should expect so much mercy from that God whom they proclaim so cruel as to damn men as they destroy their Brethren,
that they should expect so much mercy from that God whom they proclaim so cruel as to damn men as they destroy their Brothers,
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for no other reason but because he will.
for no other reason but Because he will.
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I cannot here but wonder and lament, and pray that this malice of their heart may be forgiven them:
I cannot Here but wonder and lament, and pray that this malice of their heart may be forgiven them:
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for we cannot but perceive that they in the very gall of bitterness and the bond of iniquity.
for we cannot but perceive that they in the very Gall of bitterness and the bound of iniquity.
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And I bespeak you as our Saviour did his Disciples, to beware of the leaven of the Pharisees.
And I bespeak you as our Saviour did his Disciples, to beware of the leaven of the Pharisees.
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For if a little leaven will leaven the whole lump, what will such a lump of malice do? Even infect the whole body of your Religion.
For if a little leaven will leaven the Whole lump, what will such a lump of malice do? Even infect the Whole body of your Religion.
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Your Hearing, your Prayers, your Fasts will taste of bloud.
Your Hearing, your Prayers, your Fasts will taste of blood.
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Let us then mark and avoid them. Let us devest our selves not of all power,
Let us then mark and avoid them. Let us devest our selves not of all power,
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but of all will to hurt.
but of all will to hurt.
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Let that alway sound in our ear, which is as good Gospel as, That Christ died for the World, That,
Let that always found in our ear, which is as good Gospel as, That christ died for the World, That,
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if we forgive not, we are in the number of Unbelievers, and are condemned already. Let us reserve nothing to our selves but that which is ours, Meekness and Patience;
if we forgive not, we Are in the number of Unbelievers, and Are condemned already. Let us reserve nothing to our selves but that which is ours, Meekness and Patience;
cs pns12 vvb xx, pns12 vbr p-acp dt n1 pp-f n2, cc vbr vvn av. vvb pno12 vvi pix p-acp po12 n2 p-acp d r-crq vbz png12, n1 cc n1;
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and leave to God that which is his, Judgment and Retribution. Commit all Jovi Vindici, to the God of Revenge.
and leave to God that which is his, Judgement and Retribution. Commit all Jovi Vindici, to the God of Revenge.
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For he is the best Umpire for our patience. If we put our injury into his hands, he is our revenger;
For he is the best Umpire for our patience. If we put our injury into his hands, he is our revenger;
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if our loss, he can restore it; if our grief, he is our Physician; if our death, he can raise us up again.
if our loss, he can restore it; if our grief, he is our physician; if our death, he can raise us up again.
cs po12 n1, pns31 vmb vvi pn31; cs po12 n1, pns31 vbz po12 n1; cs po12 n1, pns31 vmb vvi pno12 a-acp av.
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Quantum mansuetudini licet, ut Deum habeat debitorem. Lord!Quantum mansuetudini licet, ut God habeat debitorem. Lord!
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what a power hath Meekness, which maketh God our debtour for our losses, for our contumelies,
what a power hath Meekness, which makes God our debtor for our losses, for our Contumelies,
q-crq dt n1 vhz n1, r-crq vvz np1 po12 n1 p-acp po12 n2, p-acp po12 n2,
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for our reproaches, for our death, for all!
for our Reproaches, for our death, for all!
p-acp po12 n2, p-acp po12 n1, p-acp d!
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The Fourth SERMON. PART IV. MATTH. V. 5. Blessed are the meek: for they shall inherit the earth.
The Fourth SERMON. PART IV. MATTHEW. V. 5. Blessed Are the meek: for they shall inherit the earth.
dt ord n1. n1 np1 av. n1 crd j-vvn vbr dt j: c-acp pns32 vmb vvi dt n1.
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I Have bestowed many words upon this Virtue of Meekness: But I have not yet said enough;
I Have bestowed many words upon this Virtue of Meekness: But I have not yet said enough;
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neither indeed can I, licèt toto modio dimensum darem, as he speaketh, though I should give it you out by the bushel, full measure, pressed down, and running over.
neither indeed can I, licèt toto modio dimensum darem, as he speaks, though I should give it you out by the bushel, full measure, pressed down, and running over.
av-dx av vmb pns11, vvb fw-la fw-la fw-la fw-la, c-acp pns31 vvz, cs pns11 vmd vvi pn31 pn22 av p-acp dt n1, j n1, vvn a-acp, cc vvg a-acp.
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Nunquam nimis dicitur, quod nunquam satìs discitur; Never nimis dicitur, quod Never satìs discitur;
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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We cannot repeat that Lesson too often which we can never be so perfect in as we should.
We cannot repeat that lesson too often which we can never be so perfect in as we should.
pns12 vmbx vvi d n1 av av r-crq pns12 vmb av-x vbi av j p-acp c-acp pns12 vmd.
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And he certainly is no friend to Meekness who is impatient at her name, though it sound never so often in his ear.
And he Certainly is not friend to Meekness who is impatient At her name, though it found never so often in his ear.
cc pns31 av-j vbz xx n1 p-acp n1 r-crq vbz j p-acp po31 n1, cs pn31 vvb av av av p-acp po31 n1.
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For can he love Meekness that is afraid of her picture and description? Or can he stand out the shock of those evils which wait upon and follow every motion of his life, who cannot bring a few hours patience to hear of that virtue which is the only buckler to quench those darts? I would I could give you her in a full and compleat piece, the whole Signature, every line, all her Dimensions.
For can he love Meekness that is afraid of her picture and description? Or can he stand out the shock of those evils which wait upon and follow every motion of his life, who cannot bring a few hours patience to hear of that virtue which is the only buckler to quench those darts? I would I could give you her in a full and complete piece, the Whole Signature, every line, all her Dimensions.
p-acp vmb pns31 vvi n1 cst vbz j pp-f po31 n1 cc n1? cc vmb pns31 vvi av dt n1 pp-f d n2-jn r-crq vvb p-acp cc vvi d n1 pp-f po31 n1, r-crq vmbx vvi dt d n2 n1 pc-acp vvi pp-f d n1 r-crq vbz dt j n1 pc-acp vvi d n2? pns11 vmd pns11 vmd vvi pn22 pno31 p-acp dt j cc j n1, dt j-jn n1, d n1, d po31 n2.
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I would I could present her naked before your eyes, in all her rayes, with all her beauty and glory;
I would I could present her naked before your eyes, in all her rays, with all her beauty and glory;
pns11 vmd pns11 vmd vvi po31 j p-acp po22 n2, p-acp d po31 n2, p-acp d po31 n1 cc n1;
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her power in conquering, her wisdom in defeating those injuries which press hard upon, yea overthrow and triumph over all the power and policy of the world, that so you might fall in love with her,
her power in conquering, her Wisdom in defeating those injuries which press hard upon, yea overthrow and triumph over all the power and policy of the world, that so you might fallen in love with her,
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and fasten her to your souls, and make her a part of them.
and fasten her to your Souls, and make her a part of them.
cc vvi pno31 p-acp po22 n2, cc vvi pno31 dt n1 pp-f pno32.
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For then indeed we should see concurrere bellum atque virum, every man strong against a battaglia, every man chasing his ten thousand:
For then indeed we should see concurrere bellum atque virum, every man strong against a battaglia, every man chasing his ten thousand:
p-acp av av pns12 vmd vvi fw-la fw-la fw-la fw-la, d n1 j p-acp dt n2, d n1 vvg po31 crd crd:
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we should see a meek soul in contention with the world, and by doing nothing treading it under foot.
we should see a meek soul in contention with the world, and by doing nothing treading it under foot.
pns12 vmd vvi dt j n1 p-acp n1 p-acp dt n1, cc p-acp vdg pix vvg pn31 p-acp n1.
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And this we have attempted formerly to do, but we have not done it in so full and fair a draugh, as we desired.
And this we have attempted formerly to do, but we have not done it in so full and fair a draugh, as we desired.
cc d pns12 vhb vvn av-j pc-acp vdi, cc-acp pns12 vhb xx vdn pn31 p-acp av j cc j dt n1, c-acp pns12 vvd.
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Yet though you have not had the one half told you, you have heard enough to move you, with the Queen of Sheba, to draw near unto it,
Yet though you have not had the one half told you, you have herd enough to move you, with the Queen of Sheba, to draw near unto it,
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and prove it in your selves.
and prove it in your selves.
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And when you shall have practiced it in your selves, you will say it was true indeed that you heard,
And when you shall have practiced it in your selves, you will say it was true indeed that you herd,
cc c-crq pn22 vmb vhi vvd pn31 p-acp po22 n2, pn22 vmb vvi pn31 vbds j av cst pn22 vvd,
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but you will feel more then you have heard or could hear by report. We will therefore yet awhile longer detain you.
but you will feel more then you have herd or could hear by report. We will Therefore yet awhile longer detain you.
cc-acp pn22 vmb vvi av-dc cs pn22 vhb vvn cc vmd vvi p-acp n1. pns12 vmb av av av av-jc vvb pn22.
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You have beheld the face of Meekness in her proper Subject, which is every private man,
You have beheld the face of Meekness in her proper Subject, which is every private man,
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and in her proper Object, which is as large as the whole world, and takes in not only the Israel of God,
and in her proper Object, which is as large as the Whole world, and Takes in not only the Israel of God,
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but the Amorite, the Hittite, the Amalekite; not only the Christian, but the Turk, the Jew, and the Pagan;
but the Amorite, the Hittite, the Amalekite; not only the Christian, but the Turk, the Jew, and the Pagan;
cc-acp dt n1, dt np1, dt n1; xx av-j dt njp, cc-acp dt np1, dt np1, cc dt j-jn;
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any man that is subject to the same passions, any man that can suffer, any man that can do an injury:
any man that is Subject to the same passion, any man that can suffer, any man that can do an injury:
d n1 cst vbz j-jn p-acp dt d n2, d n1 cst vmb vvi, d n1 cst vmb vdi dt n1:
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For Meekness runs round the whole circle and compass of mankind, and binds every evil spirit, conjures down every Devil she meets with.
For Meekness runs round the Whole circle and compass of mankind, and binds every evil Spirit, conjures down every devil she meets with.
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Lastly, we presented unto your view the Fitness and the Applicableness of this virtue to the Gospel and Church of Christ,
Lastly, we presented unto your view the Fitness and the Applicableness of this virtue to the Gospel and Church of christ,
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and told you that it is as it were the very breath of the Gospel, the echo of that good news, the best gloss and comment on a silent, weeping, crucified Saviour, the best explanation of his last Prayer, Father, forgive them. For the notes and characters of a Christian,
and told you that it is as it were the very breath of the Gospel, the echo of that good news, the best gloss and comment on a silent, weeping, Crucified Saviour, the best explanation of his last Prayer, Father, forgive them. For the notes and characters of a Christian,
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as they are described in the Gospel, are Patience, are easie putting up and digesting of injuries, Humility, a preferring of all before our selves.
as they Are described in the Gospel, Are Patience, Are easy putting up and digesting of injuries, Humility, a preferring of all before our selves.
c-acp pns32 vbr vvn p-acp dt n1, vbr n1, vbr j vvg a-acp cc vvg pp-f n2, n1, dt n-vvg pp-f d c-acp po12 n2.
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And St. James tells us, that the wisdom which is from above, is first pure, then peaceable, gentle, easie to be intreated;
And Saint James tells us, that the Wisdom which is from above, is First pure, then peaceable, gentle, easy to be entreated;
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where he giveth the first place unto Purity.
where he gives the First place unto Purity.
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It would be a sin almost to compare Christian virtues together, and make them strive for precedency and place:
It would be a since almost to compare Christian Virtues together, and make them strive for precedency and place:
pn31 vmd vbi dt n1 av pc-acp vvi np1 n2 av, cc vvi pno32 vvi p-acp n1 cc n1:
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yet he that shall mark how every where the Scripture strives to commend unto us Gentleness and Meekness,
yet he that shall mark how every where the Scripture strives to commend unto us Gentleness and Meekness,
av pns31 cst vmb vvi c-crq d c-crq dt n1 vvz pc-acp vvi p-acp pno12 n1 cc n1,
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and that Peace is it quam nobis Apostoli totis viribus Spiritûs Sancti commendant, as Tertullian speaks, which the Apostles endeavour with all the strength and force of the Holy Ghost to plant amongst us, might be bold a little to invert the words of St. James, and read them thus, The wisdom which is from above, is first peaceable, gentle, easie to be intreated, then pure.
and that Peace is it quam nobis Apostles Totis viribus Spiritûs Sancti commendant, as Tertullian speaks, which the Apostles endeavour with all the strength and force of the Holy Ghost to plant among us, might be bold a little to invert the words of Saint James, and read them thus, The Wisdom which is from above, is First peaceable, gentle, easy to be entreated, then pure.
cc d n1 vbz pn31 fw-la fw-la np1 fw-la fw-la fw-la fw-la fw-fr, p-acp np1 vvz, r-crq dt n2 vvb p-acp d dt n1 cc n1 pp-f dt j n1 pc-acp vvi p-acp pno12, vmd vbi j dt j pc-acp vvi dt n2 pp-f n1 np1, cc vvb pno32 av, dt n1 r-crq vbz p-acp a-acp, vbz ord j, j, j pc-acp vbi vvn, av j.
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For the Son of God, who is the Wisdom of the Father, and who for us men came down from above,
For the Son of God, who is the Wisdom of the Father, and who for us men Come down from above,
p-acp dt n1 pp-f np1, r-crq vbz dt n1 pp-f dt n1, cc r-crq p-acp pno12 n2 vvd a-acp p-acp a-acp,
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first and above all other virtues commended this unto the world.
First and above all other Virtues commended this unto the world.
ord cc p-acp d j-jn n2 vvd d p-acp dt n1.
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At his birth the Song of the Angels was, Peace on earth, and Goodwill towards men. All his Doctrine was Peace;
At his birth the Song of the Angels was, Peace on earth, and Goodwill towards men. All his Doctrine was Peace;
p-acp po31 n1 dt n1 pp-f dt n2 vbds, n1 p-acp n1, cc n1 p-acp n2. d po31 n1 vbds n1;
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his whole life was Peace, and no man heard his voice in the streets. And as Christ, so Christians.
his Whole life was Peace, and no man herd his voice in the streets. And as christ, so Christians.
po31 j-jn n1 vbds n1, cc dx n1 vvd po31 n1 p-acp dt n2. cc p-acp np1, av np1.
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For as in the building of Solomons Temple there was no noise of any hammer,
For as in the building of Solomons Temple there was no noise of any hammer,
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or other instrument of iron, so in the spiritual building and frame of a Christian there is no sound of any iron, no noise of weapons, nothing but Peace and Gentleness and Meekness.
or other Instrument of iron, so in the spiritual building and frame of a Christian there is no found of any iron, no noise of weapons, nothing but Peace and Gentleness and Meekness.
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And therefore Tertullian tells us, Cum odio sui coepit, that Christianity was hated as soon as known,
And Therefore Tertullian tells us, Cum odio sui Coepit, that Christianity was hated as soon as known,
cc av np1 vvz pno12, fw-la fw-la fw-la fw-la, cst np1 vbds vvn a-acp av c-acp vvn,
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Ex praecepto fidei non minùs rea est Ira sine ratione suscepta, quà m in operibus legis Homicidium, saith Augustine; Unadvised Anger by the law of Faith and the Gospel is as great a sin as Murder was in the Law of Moses.Ex praecepto fidei non minùs rea est Ira sine ratione suscepta, quà m in operibus Legis Homicide, Says Augustine; Unadvised Anger by the law of Faith and the Gospel is as great a since as Murder was in the Law of Moses.
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Thus you have seen how proper Meekness is to the Gospel and Church of Christ.
Thus you have seen how proper Meekness is to the Gospel and Church of christ.
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Now in the last place we shall draw this Virtue forth to you as most necessary to the well-being not only of a Church,
Now in the last place we shall draw this Virtue forth to you as most necessary to the well-being not only of a Church,
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but of every particular member of it; necessary to lift us up to the Reward, the inheritance of the earth;
but of every particular member of it; necessary to lift us up to the Reward, the inheritance of the earth;
cc-acp pp-f d j n1 pp-f pn31; j pc-acp vvi pno12 a-acp p-acp dt n1, dt n1 pp-f dt n1;
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Which whither you take for that Earth which is but earth, or that Earth which by interpretation is Heaven, ad omnia occurrit mansuetudo, Meekness reacheth both, both the Footstool and the Throne of God;
Which whither you take for that Earth which is but earth, or that Earth which by Interpretation is Heaven, ad omnia occurrit mansuetudo, Meekness reaches both, both the Footstool and the Throne of God;
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it gives us title to the things below, and it makes us heirs of the Kingdom of Heaven.
it gives us title to the things below, and it makes us Heirs of the Kingdom of Heaven.
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Without this we can have no mansion in Heaven, nor any quiet and peaceable possession of the earth.
Without this we can have no mansion in Heaven, nor any quiet and peaceable possession of the earth.
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And thus with our last hand we shall set you up that copy which you may draw out in your selves.
And thus with our last hand we shall Set you up that copy which you may draw out in your selves.
cc av p-acp po12 ord n1 pns12 vmb vvi pn22 a-acp d n1 r-crq pn22 vmb vvi av p-acp po22 n2.
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For Meekness in character, in leaves of paper, in our books, is rather a shadow than a picture, and soon vanisheth away;
For Meekness in character, in leaves of paper, in our books, is rather a shadow than a picture, and soon Vanishes away;
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but being drawn out in the soul and practice of a Christian, it is a fair and lasting piece;
but being drawn out in the soul and practice of a Christian, it is a fair and lasting piece;
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even the image of Christ himself, which the Angels and God himself desire to look upon.
even the image of christ himself, which the Angels and God himself desire to look upon.
av dt n1 pp-f np1 px31, r-crq dt n2 cc np1 px31 vvi pc-acp vvi p-acp.
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And with these we shall exercise your Christian Devotion at this time.
And with these we shall exercise your Christian Devotion At this time.
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And first Meekness may seem most necessary to Christians, if we consider the nature of Christianity it self, which stands in opposition to all other Professions in the world, confutes the Philosopher, silenceth the Scribe, strikes Oracles dumb, cryes to every man in the world to go out of it.
And First Meekness may seem most necessary to Christians, if we Consider the nature of Christianity it self, which Stands in opposition to all other Professions in the world, confutes the Philosopher, silenceth the Scribe, strikes Oracles dumb, cries to every man in the world to go out of it.
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Behold, saith our Saviour to his Disciples, I send you forth as sheep in the midst of wolves, which will tear you to pieces for no other reason but because you are sheep. Behold, Says our Saviour to his Disciples, I send you forth as sheep in the midst of wolves, which will tear you to Pieces for no other reason but Because you Are sheep.
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It is a disease very incident to men, to be jealous of every breath which blows in opposition to that which they have already received, to swell against that which is contrary to them;
It is a disease very incident to men, to be jealous of every breath which blows in opposition to that which they have already received, to swell against that which is contrary to them;
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and though it be true, to suspect it; to wonder what it should mean;
and though it be true, to suspect it; to wonder what it should mean;
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to be troubled, and affraid of it, as Herode and all Jerusalem were when the new Star appear'd;
to be troubled, and afraid of it, as Herod and all Jerusalem were when the new Star appeared;
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and, though it be as visible to any wise man as the Star was in the East,
and, though it be as visible to any wise man as the Star was in the East,
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yet to seek to put it out, or, if they cannot, to destroy those over whom it stands.
yet to seek to put it out, or, if they cannot, to destroy those over whom it Stands.
av pc-acp vvi pc-acp vvi pn31 av, cc, cs pns32 vmbx, pc-acp vvi d p-acp ro-crq pn31 vvz.
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and did no sooner shew it self in the world, but it found enemies who were ready to suppress and cast it out;
and did no sooner show it self in the world, but it found enemies who were ready to suppress and cast it out;
cc vdd dx av-c vvi pn31 n1 p-acp dt n1, cc-acp pn31 vvd n2 r-crq vbdr j pc-acp vvi cc vvi pn31 av;
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men that could hate it for no other reason but because it taught to love;
men that could hate it for no other reason but Because it taught to love;
n2 cst vmd vvi pn31 p-acp dx j-jn n1 cc-acp c-acp pn31 vvd pc-acp vvi;
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that could be angry with the Christian because he was meek, and destroy him because he made it his profession to forgive;
that could be angry with the Christian Because he was meek, and destroy him Because he made it his profession to forgive;
cst vmd vbi j p-acp dt njp c-acp pns31 vbds j, cc vvi pno31 c-acp pns31 vvd pn31 po31 n1 pc-acp vvi;
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men who counted Revenge no sin, as the ancient Grecians did sometimes Theevery, because it was so commonly practis'd amongst them.
men who counted Revenge no since, as the ancient Greeks did sometime Thievery, Because it was so commonly practised among them.
n2 r-crq vvd n1 dx n1, c-acp dt j njp2 vdd av n1, c-acp pn31 vbds av av-j vvn p-acp pno32.
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Again, as it was planted in rerum colluvie, in the corruption of men and manners; so it doth in a manner bid defiance to the whole world.
Again, as it was planted in rerum colluvie, in the corruption of men and manners; so it does in a manner bid defiance to the Whole world.
av, c-acp pn31 vbds vvn p-acp fw-la n1, p-acp dt n1 pp-f n2 cc n2; av pn31 vdz p-acp dt n1 vvb n1 p-acp dt j-jn n1.
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It tells the Jew his Ceremonies are beggerly;
It tells the Jew his Ceremonies Are beggarly;
pn31 vvz dt np1 po31 n2 vbr j;
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the wise man of this world, that his Philosophy is but deceit, and his wisdom madness.
the wise man of this world, that his Philosophy is but deceit, and his Wisdom madness.
dt j n1 pp-f d n1, cst po31 n1 vbz p-acp n1, cc po31 n1 n1.
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It plucks the Wanton from the harlots lips, tumbles down the Ambitious from his pinacle, disarms the Revenger, strips the Rich. It writes over the Rich mans Gates, Blessed are the poor; over the Doctor's Chair, Where is the disputer of this world? over the Temple, NON LAPIS SUPER LAPIDEM, That not a stone shall be left upon a stone which shall not be thrown down.
It plucks the Wanton from the harlots lips, tumbles down the Ambitious from his pinnacle, disarms the Revenger, strips the Rich. It writes over the Rich men Gates, Blessed Are the poor; over the Doctor's Chair, Where is the disputer of this world? over the Temple, NON LAPIS SUPER LAPIDEM, That not a stone shall be left upon a stone which shall not be thrown down.
pn31 vvz dt j-jn p-acp dt ng1 n2, vvz a-acp dt j p-acp po31 n1, vvz dt n1, vvz dt np1 pn31 vvz p-acp dt j ng1 n2, vvn vbr dt j; p-acp dt n1|vbz n1, q-crq vbz dt n1 pp-f d n1? p-acp dt n1, fw-fr fw-la fw-la fw-la, cst xx dt n1 vmb vbi vvn p-acp dt n1 r-crq vmb xx vbi vvn a-acp.
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For a NON OCCIDES it brought down a NE IRASCARIS, and made Anger Murder; for a NON MAECHABERIS a NON CONCUPISCES, and made Desire adultery.
For a NON OCCIDES it brought down a NE BE ANGRY, and made Anger Murder; for a NON MACHIAVELLISTS a NON CONCUPISCENCE, and made Desire adultery.
p-acp dt fw-fr np1 pn31 vvd a-acp dt fw-fr np1, cc vvd n1 np1-n; p-acp dt fw-fr np1 dt fw-fr n2, cc vvd n1 n1.
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It brought down sin to a look, to a thought:
It brought down since to a look, to a Thought:
pn31 vvd a-acp n1 p-acp dt n1, p-acp dt n1:
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and therefore no marvell if there arose against Christians tot hostes, quot extranei, as many enemies as there were Heathen, or Jews.
and Therefore no marvel if there arose against Christians tot hosts, quot Extranei, as many enemies as there were Heathen, or jews.
cc av dx n1 cs a-acp vvd p-acp np1 fw-la n2, fw-la n1, p-acp d n2 c-acp a-acp vbdr j-jn, cc np2.
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But besides their open and professed adversaries, they found enemies amongst those who were of their own houshold.
But beside their open and professed Adversaries, they found enemies among those who were of their own household.
p-acp p-acp po32 j cc j-vvn n2, pns32 vvd n2 p-acp d r-crq vbdr pp-f po32 d n1.
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What was there which could make men miserable, or move their impatience, which did not break in upon them every day? Could Contempt? They were counted the off-scouring of the world.
What was there which could make men miserable, or move their impatience, which did not break in upon them every day? Could Contempt? They were counted the offscouring of the world.
q-crq vbds a-acp r-crq vmd vvi n2 j, cc vvi po32 n1, r-crq vdd xx vvi p-acp p-acp pno32 d n1? vmd n1? pns32 vbdr vvn dt j pp-f dt n1.
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Could Violence? It was counted Religion to kill them. Could Hatred? Accusabantur vocabula, the very name of CHRISTIAN was an accusation.
Could Violence? It was counted Religion to kill them. Could Hatred? Accusabantur vocabula, the very name of CHRISTIAN was an accusation.
vmd n1? pn31 vbds vvn n1 pc-acp vvi pno32. vmd n1? fw-la fw-la, dt j n1 pp-f njp vbds dt n1.
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If there were any seeds of evil in them, so much fire as is in the Flint, there was outward violence enough to strike it out.
If there were any seeds of evil in them, so much fire as is in the Flint, there was outward violence enough to strike it out.
cs pc-acp vbdr d n2 pp-f j-jn p-acp pno32, av d n1 c-acp vbz p-acp dt n1, pc-acp vbds j n1 av-d pc-acp vvi pn31 av.
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So that a Christian may seem to be, as he spake of Palladius, coagulum omnium aerumnarum, the very compound of all calamities,
So that a Christian may seem to be, as he spoke of Palladius, coagulum omnium Aerumnarum, the very compound of all calamities,
av cst dt njp vmb vvi pc-acp vbi, c-acp pns31 vvd pp-f np1, fw-la fw-la fw-la, dt j n1 pp-f d n2,
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and the Centre wherein all miseries meet.
and the Centre wherein all misery's meet.
cc dt n1 c-crq d n2 vvi.
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Now it is almost natural to Misery to breath it self out in complaints, as Lovers use to do, to complain to the Day and the Night, to the Sun and the Moon.
Now it is almost natural to Misery to breath it self out in complaints, as Lovers use to do, to complain to the Day and the Night, to the Sun and the Moon.
av pn31 vbz av j p-acp n1 pc-acp vvi pn31 n1 av p-acp n2, c-acp n2 vvb pc-acp vdi, pc-acp vvi p-acp dt n1 cc dt n1, p-acp dt n1 cc dt n1.
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Flesh and bloud draws it self in at the very sight and approach of any thing that distasts it;
Flesh and blood draws it self in At the very sighed and approach of any thing that distastes it;
n1 cc n1 vvz pn31 n1 p-acp p-acp dt j n1 cc n1 pp-f d n1 cst vvz pn31;
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A hard thing it is for men in disgrace not to be impatient, and a common thing NONLATINALPHABET, for men who have struggled long with afflictions, with injustice and injuries, to grow fierce and revengeful;
A hard thing it is for men in disgrace not to be impatient, and a Common thing, for men who have struggled long with afflictions, with injustice and injuries, to grow fierce and revengeful;
dt j n1 pn31 vbz p-acp n2 p-acp n1 xx pc-acp vbi j, cc dt j n1, p-acp n2 r-crq vhb vvn av-j p-acp n2, p-acp n1 cc n2, pc-acp vvi j cc j;
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and because they are contemned of all, to hate all, and to treasure up that wrath which,
and Because they Are contemned of all, to hate all, and to treasure up that wrath which,
cc c-acp pns32 vbr vvn pp-f d, pc-acp vvi d, cc p-acp n1 a-acp d n1 r-crq,
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if ever opportunity breath upon it, will break forth and burn like fire.
if ever opportunity breath upon it, will break forth and burn like fire.
cs av n1 n1 p-acp pn31, vmb vvi av cc vvi av-j n1.
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Whence the Historian observes of Otho, that he was longo exsilio efferatus, grown fierce and cruel upon long exile;
Whence the Historian observes of Otho, that he was longo exsilio efferatus, grown fierce and cruel upon long exile;
c-crq dt n1 vvz pp-f np1, cst pns31 vbds fw-la fw-la fw-la, vvn j cc j p-acp j n1;
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Agrippam ignominiâ accensum, that the disgrace which Agrippa received had much altered his disposition.Agrippam ignominiâ accensum, that the disgrace which Agrippa received had much altered his disposition.
np1 fw-la fw-la, cst dt n1 r-crq np1 vvn vhd d vvn po31 n1.
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Therefore our Saviour here to prevent the like in his Disciples, who but for the hope of that which is to come were of all men most miserable, teacheth them a new method of Revenging injuries, by forgiving them;
Therefore our Saviour Here to prevent the like in his Disciples, who but for the hope of that which is to come were of all men most miserable, Teaches them a new method of Revenging injuries, by forgiving them;
av po12 n1 av pc-acp vvi dt j p-acp po31 n2, r-crq p-acp p-acp dt n1 pp-f d r-crq vbz pc-acp vvi vbdr pp-f d n2 av-ds j, vvz pno32 dt j n1 pp-f j-vvg n2, p-acp j-vvg pno32;
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of Subduing misery, by enduring it; of Conquering an enemy, by falling down at his feet:
of Subduing misery, by enduring it; of Conquering an enemy, by falling down At his feet:
pp-f j-vvg n1, p-acp vvg pn31; pp-f j-vvg dt n1, p-acp vvg a-acp p-acp po31 n2:
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to take up no other buckler then Meekness against the worst of those evils which he saw would befall them.
to take up no other buckler then Meekness against the worst of those evils which he saw would befall them.
pc-acp vvi a-acp dx j-jn n1 cs n1 p-acp dt js pp-f d n2-jn r-crq pns31 vvd vmd vvi pno32.
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And thus he provided that, though the Religion which he did set up might displease,
And thus he provided that, though the Religion which he did Set up might displease,
cc av pns31 vvd cst, cs dt n1 r-crq pns31 vdd vvi a-acp vmd vvi,
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yet those whom he sent forth to publish it should offend no man, and save themselves as it were by the fire of Persecution.
yet those whom he sent forth to publish it should offend no man, and save themselves as it were by the fire of Persecution.
av d r-crq pns31 vvd av pc-acp vvi pn31 vmd vvi dx n1, cc vvi px32 p-acp pn31 vbdr p-acp dt n1 pp-f n1.
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This is the Policy which Christ hath established in his Church, and by which he establisheth the pillars of it.
This is the Policy which christ hath established in his Church, and by which he Establisheth the pillars of it.
d vbz dt n1 r-crq np1 vhz vvn p-acp po31 n1, cc p-acp r-crq pns31 vvz dt n2 pp-f pn31.
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For Meekness in the Sepulchre, the Land of Oblivion, in which all injuries are buried, never to rise again, nor see the light;
For Meekness in the Sepulchre, the Land of Oblivion, in which all injuries Are buried, never to rise again, nor see the Light;
p-acp n1 p-acp dt n1, dt n1 pp-f n1, p-acp r-crq d n2 vbr vvn, av-x pc-acp vvi av, ccx vvb dt n1;
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when I forgive, I do by Injuries as God doth by my Sins, forget them, cast them behind my back,
when I forgive, I do by Injuries as God does by my Sins, forget them, cast them behind my back,
c-crq pns11 vvb, pns11 vdb p-acp n2 p-acp np1 vdz p-acp po11 n2, vvb pno32, vvd pno32 p-acp po11 n1,
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and blot them out, that no tittle of them appear to raise an angry thought. But Anger and Revenge are an irrational and treacherous remedy.
and blot them out, that no tittle of them appear to raise an angry Thought. But Anger and Revenge Are an irrational and treacherous remedy.
cc vvi pno32 av, cst dx n1 pp-f pno32 vvi pc-acp vvi dt j n1. p-acp n1 cc n1 vbr dt j cc j n1.
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2602
They take not away the evil, but double it, invenom and inrage it, make that a Scorpion which was but a whip,
They take not away the evil, but double it, invenom and enrage it, make that a Scorpion which was but a whip,
pns32 vvb xx av dt n-jn, cc-acp vvb pn31, vvb cc vvi pn31, vvb d dt n1 r-crq vbds p-acp dt n1,
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and that a monster which to Meekness is nothing;
and that a monster which to Meekness is nothing;
cc cst dt n1 r-crq p-acp n1 vbz pix;
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they perpetuate and transmit it from youth to age, from age to the very hour of death,
they perpetuate and transmit it from youth to age, from age to the very hour of death,
pns32 vvi cc vvi pn31 p-acp n1 p-acp n1, p-acp n1 p-acp dt j n1 pp-f n1,
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nay from one generation to another. The sting of an Injury is Impatience, and the strength of Impatience is Revenge;
nay from one generation to Another. The sting of an Injury is Impatience, and the strength of Impatience is Revenge;
uh-x p-acp crd n1 p-acp j-jn. dt n1 pp-f dt n1 vbz n1, cc dt n1 pp-f n1 vbz n1;
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but to forgive an injury is to swallow it up in victory.
but to forgive an injury is to swallow it up in victory.
cc-acp pc-acp vvi dt n1 vbz pc-acp vvi pn31 a-acp p-acp n1.
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2607
I call it therefore the Wisdom and Policy of Christ, though the world call it by another name,
I call it Therefore the Wisdom and Policy of christ, though the world call it by Another name,
pns11 vvb pn31 av dt n1 cc n1 pp-f np1, cs dt n1 vvb pn31 p-acp j-jn n1,
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and count them but fools that practise it.
and count them but Fools that practise it.
cc vvb pno32 p-acp n2 cst vvb pn31.
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For lay open all the Books in the world which have been written of Republicks and Government,
For lay open all the Books in the world which have been written of Republics and Government,
p-acp vvi j d dt n2 p-acp dt n1 r-crq vhb vbn vvn pp-f n2 cc n1,
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2610
yet we find not any directions which can propagate a Government, and make it everlasting: But now perhaps we see a State flourish;
yet we find not any directions which can propagate a Government, and make it everlasting: But now perhaps we see a State flourish;
av pns12 vvb xx d n2 r-crq vmb vvi dt n1, cc vvi pn31 j: cc-acp av av pns12 vvb dt n1 vvi;
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but anon it will decline, and at last have its fatal period, and fall to pieces.
but anon it will decline, and At last have its fatal Period, and fallen to Pieces.
cc-acp av pn31 vmb vvi, cc p-acp ord vhi po31 j n1, cc vvi p-acp n2.
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But this Christian Wisdom makes the Church and every Member of it as immovable as a Rock, more glorious in adversity then in peace, more happy in a tempest then in a calm, victorious when ready to fall, and most safe when forsaken.
But this Christian Wisdom makes the Church and every Member of it as immovable as a Rock, more glorious in adversity then in peace, more happy in a tempest then in a Cam, victorious when ready to fallen, and most safe when forsaken.
p-acp d njp n1 vvz dt n1 cc d n1 pp-f pn31 c-acp j c-acp dt n1, av-dc j p-acp n1 av p-acp n1, av-dc j p-acp dt n1 av p-acp dt j-jn, j c-crq j pc-acp vvi, cc av-ds j c-crq vvn.
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Besides, the Wisdom of this world how oft doth it meet with a check!
Beside, the Wisdom of this world how oft does it meet with a check!
p-acp, dt n1 pp-f d n1 c-crq av vdz pn31 vvi p-acp dt n1!
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2614
how often is it defeated, and in a while changeth its name, and is turn'd into folly!
how often is it defeated, and in a while changes its name, and is turned into folly!
uh-crq av vbz pn31 vvn, cc p-acp dt n1 vvz po31 n1, cc vbz vvn p-acp n1!
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2615
How many digg a pit, and fall into it!
How many dig a pit, and fallen into it!
c-crq d vvb dt n1, cc vvi p-acp pn31!
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2616
How many hath their Wit brought almost home to their intendments, and then left them looking after them with anger and grief!
How many hath their Wit brought almost home to their intendments, and then left them looking After them with anger and grief!
c-crq d vhz po32 n1 vvd av av-an p-acp po32 n2, cc av vvd pno32 vvg p-acp pno32 p-acp n1 cc n1!
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2617
How many hath it brought to the end of their desires, and ruined them there!
How many hath it brought to the end of their Desires, and ruined them there!
c-crq d vhz pn31 vvn p-acp dt n1 pp-f po32 n2, cc vvd pno32 a-acp!
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2618
How many have built up their hopes with one hand, and demolished them with the other.
How many have built up their hope's with one hand, and demolished them with the other.
c-crq d vhb vvn a-acp po32 n2 p-acp crd n1, cc vvd pno32 p-acp dt n-jn.
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2619
The Devil, saith Basil, is the great Politician of the world; but yet he is deceived with his own Sophistry, and taken in his own craft;The devil, Says Basil, is the great Politician of the world; but yet he is deceived with his own Sophistry, and taken in his own craft;
dt n1, vvz np1, vbz dt j n1 pp-f dt n1; p-acp av pns31 vbz vvn p-acp po31 d n1, cc vvn p-acp po31 d n1;
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2620
and in setting hard at the Church, he falls himself to the ground;
and in setting hard At the Church, he falls himself to the ground;
cc p-acp vvg av-j p-acp dt n1, pns31 vvz px31 p-acp dt n1;
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2621
or, if he destroy a soul, he doth but add torment to himself, and with his own malice enrage the fire of Hell.
or, if he destroy a soul, he does but add torment to himself, and with his own malice enrage the fire of Hell.
cc, cs pns31 vvb dt n1, pns31 vdz p-acp vvi n1 p-acp px31, cc p-acp po31 d n1 vvi dt n1 pp-f n1.
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2622
The Jews, to keep out the Romans, did banish themselves;
The jews, to keep out the Roman, did banish themselves;
dt np2, pc-acp vvi av dt njp2, vdd vvi px32;
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2623
and taking counsel together against Christ, they put him to death, at whose death the Veil of the Temple rent in twain.
and taking counsel together against christ, they put him to death, At whose death the Veil of the Temple rend in twain.
cc vvg n1 av p-acp np1, pns32 vvd pno31 p-acp n1, p-acp rg-crq n1 dt n1 pp-f dt n1 vvn p-acp crd.
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2624
All the imaginations of men have been either faint and feeble at first;
All the Imaginations of men have been either faint and feeble At First;
av-d dt n2 pp-f n2 vhb vbn av-d j cc j p-acp ord;
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2625
or else, making haste to that which they proposed, they have lost that which they so eagerly pursued;
or Else, making haste to that which they proposed, they have lost that which they so eagerly pursued;
cc av, vvg n1 p-acp d r-crq pns32 vvd, pns32 vhb vvn d r-crq pns32 av av-j vvn;
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2626
and overtook nothing but what they look't upon with horror.
and overtook nothing but what they looked upon with horror.
cc vvd pix cc-acp r-crq pns32 vvb|pn31 p-acp p-acp n1.
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2627
All the wisdom in the world, if you put it into the balance, will be found but light:
All the Wisdom in the world, if you put it into the balance, will be found but Light:
av-d dt n1 p-acp dt n1, cs pn22 vvb pn31 p-acp dt n1, vmb vbi vvn p-acp n1:
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2628
but this necessary wisdom, this wisdom which is from above, never fails;
but this necessary Wisdom, this Wisdom which is from above, never fails;
cc-acp d j n1, d n1 r-crq vbz p-acp a-acp, av-x vvz;
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2629
but though it be sowen in dishonour, it riseth again in honour, and through scorn and contempt, through poverty and death it self, it makes its way to that effect which it is as powerful to produce as it is weak in shew.
but though it be sown in dishonour, it Riseth again in honour, and through scorn and contempt, through poverty and death it self, it makes its Way to that Effect which it is as powerful to produce as it is weak in show.
cc-acp cs pn31 vbb vvn p-acp n1, pn31 vvz av p-acp n1, cc p-acp n1 cc n1, p-acp n1 cc n1 pn31 n1, pn31 vvz po31 n1 p-acp d n1 r-crq pn31 vbz a-acp j pc-acp vvi c-acp pn31 vbz j p-acp n1.
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2630
Oh that we were wise, so wise as to rely on the wisdom of God, which through uncouth and desolate paths, through the wilderness, through a sea of bloud, will safely waft us over to the heaven where we would be;
O that we were wise, so wise as to rely on the Wisdom of God, which through uncouth and desolate paths, through the Wilderness, through a sea of blood, will safely waft us over to the heaven where we would be;
uh cst pns12 vbdr j, av j c-acp pc-acp vvi p-acp dt n1 pp-f np1, r-crq p-acp j-u cc j n2, p-acp dt n1, p-acp dt n1 pp-f n1, vmb av-j vvi pno12 a-acp p-acp dt n1 c-crq pns12 vmd vbi;
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and not trust to our own sensual, vain and uncertain providence, which, though the way be smooth and pleasant,
and not trust to our own sensual, vain and uncertain providence, which, though the Way be smooth and pleasant,
cc xx vvi p-acp po12 d j, j cc j n1, r-crq, cs dt n1 vbb j cc j,
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yet reaps nothing but bitterness in the end;
yet reaps nothing but bitterness in the end;
av vvz pix cc-acp n1 p-acp dt n1;
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which carries us on in a giddy, staggering, pleasing, displeasing course, but evermore into the pit;
which carries us on in a giddy, staggering, pleasing, displeasing course, but evermore into the pit;
r-crq vvz pno12 p-acp p-acp dt j, j-vvg, j-vvg, j-vvg n1, cc-acp av p-acp dt n1;
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which makes our feet like Hinds feet, lifts us up on the wings of Hope, and at last knocks out our brains against the mark we aimed at;
which makes our feet like Hinds feet, lifts us up on the wings of Hope, and At last knocks out our brains against the mark we aimed At;
r-crq vvz po12 n2 av-j n2 n2, vvz pno12 a-acp p-acp dt n2 pp-f n1, cc p-acp ord vvz av po12 n2 p-acp dt n1 pns12 vvd p-acp;
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which brings us to the honey we long for, and smothers us in the Hive.
which brings us to the honey we long for, and smothers us in the Hive.
r-crq vvz pno12 p-acp dt n1 pns12 av-j p-acp, cc vvz pno12 p-acp dt n1.
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Number up all the fatal miscarriages of the Sons of men, and you shall find they were all from this, and this alone, That they took upon them to be wiser then God.
Number up all the fatal miscarriages of the Sons of men, and you shall find they were all from this, and this alone, That they took upon them to be Wiser then God.
n1 a-acp d dt j n2 pp-f dt n2 pp-f n2, cc pn22 vmb vvi pns32 vbdr d p-acp d, cc d av-j, cst pns32 vvd p-acp pno32 pc-acp vbi jc cs np1.
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If we were content our wayes should be as Gods wayes, and would walk in those wayes which he hath appointed,
If we were content our ways should be as God's ways, and would walk in those ways which he hath appointed,
cs pns12 vbdr j po12 n2 vmd vbi p-acp npg1 n2, cc vmd vvi p-acp d n2 r-crq pns31 vhz vvn,
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and steer our course by his Compass, we should then look upon Revenge as a fury,
and steer our course by his Compass, we should then look upon Revenge as a fury,
cc vvb po12 n1 p-acp po31 n1, pns12 vmd av vvi p-acp n1 p-acp dt n1,
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and cleave to Meekness as our Angel-keeper;
and cleave to Meekness as our Angel-keeper;
cc vvb p-acp n1 p-acp po12 n1;
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we should soon see the weakness and folly of the one, and the victories and trophies of the other;
we should soon see the weakness and folly of the one, and the victories and trophies of the other;
pns12 vmd av vvi dt n1 cc n1 pp-f dt crd, cc dt n2 cc n2 pp-f dt j-jn;
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we should find the one the most noxious thing in the world, and the other most necessary.
we should find the one the most noxious thing in the world, and the other most necessary.
pns12 vmd vvi dt crd dt av-ds j n1 p-acp dt n1, cc dt n-jn av-ds j.
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For, in the next place, as the observance of this duty hath promoted the Gospel,
For, in the next place, as the observance of this duty hath promoted the Gospel,
p-acp, p-acp dt ord n1, c-acp dt n1 pp-f d n1 vhz vvn dt n1,
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so the neglect of it hath hindred the growth of Christianity, and made those rents and schisms in the Church which good men may lament with tears of bloud,
so the neglect of it hath hindered the growth of Christianity, and made those rends and schisms in the Church which good men may lament with tears of blood,
av dt n1 pp-f pn31 vhz vvn dt n1 pp-f np1, cc vvd d n2 cc n2 p-acp dt n1 r-crq j n2 vmb vvi p-acp n2 pp-f n1,
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but the wisest cannot make up again with all their care and endeavour, which most times we see, in stead of closing and healing such wounds, do make them wider then before.
but the Wisest cannot make up again with all their care and endeavour, which most times we see, in stead of closing and healing such wounds, do make them wider then before.
cc-acp dt js vmbx vvi a-acp av p-acp d po32 n1 cc n1, r-crq ds n2 pns12 vvb, p-acp n1 pp-f vvg cc vvg d n2, vdb vvi pno32 av-jc cs a-acp.
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We see the undiscreet and unseasonable defense of the truth doth but call in more company to side with the opposer, draws down even Zelotes themselves to an indifferency, in which they do not long stand wavering, but soon fall into error.
We see the undiscreet and unseasonable defence of the truth does but call in more company to side with the opposer, draws down even Zealots themselves to an indifferency, in which they do not long stand wavering, but soon fallen into error.
pns12 vvb dt j cc j n1 pp-f dt n1 vdz p-acp vvi p-acp dc n1 p-acp n1 p-acp dt n1, vvz a-acp av np1 px32 p-acp dt n1, p-acp r-crq pns32 vdb xx av-j vvi vvg, cc-acp av vvi p-acp n1.
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It is not noise, but silence that prevaileth. It is not the rough but tender hand that binds up these wounds.
It is not noise, but silence that prevails. It is not the rough but tender hand that binds up these wounds.
pn31 vbz xx n1, cc-acp n1 cst vvz. pn31 vbz xx dt j p-acp j n1 cst vvz a-acp d n2.
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It is not power nor subtilty of wit, not disputation nor consultation, not the tongue of the eloquent,
It is not power nor subtlety of wit, not disputation nor consultation, not the tongue of the eloquent,
pn31 vbz xx n1 ccx n1 pp-f n1, xx n1 ccx n1, xx dt n1 pp-f dt j,
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nor the pen of the ready writer, which can compose these differences in the Church.
nor the pen of the ready writer, which can compose these differences in the Church.
ccx dt n1 pp-f dt j n1, r-crq vmb vvi d n2 p-acp dt n1.
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We cannot but observe that after all the labour and travel of the learned, there is yet Altar against Altar, Religion against Religion, and Christ against Christ:
We cannot but observe that After all the labour and travel of the learned, there is yet Altar against Altar, Religion against Religion, and christ against christ:
pns12 vmbx p-acp vvi cst p-acp d dt n1 cc n1 pp-f dt j, pc-acp vbz av n1 p-acp n1, n1 p-acp n1, cc np1 p-acp np1:
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and the wounds the Church hath received, bleed still afresh, and are every day more inflamed, more incurable.
and the wounds the Church hath received, bleed still afresh, and Are every day more inflamed, more incurable.
cc dt n2 dt n1 vhz vvn, vvb av av, cc vbr d n1 av-dc vvn, av-dc j.
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but those of after-times have thrown it away, and for it took up the sword, which they brandish with terror,
but those of Aftertimes have thrown it away, and for it took up the sword, which they brandish with terror,
cc-acp d pp-f n2 vhb vvn pn31 av, cc c-acp pn31 vvd a-acp dt n1, r-crq pns32 vvb p-acp n1,
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What have all our prisons and whips and fire and sword done? What one hair have they added to the stature of Christianity? Is she not rather contracted and shrunk? Is she now of so large a size and proportion as she was in her infancy and cradle? Is she as powerful in her Catholick extent and universality as she was in a few Fishermen? Certainly the best balm is this Wisdom of our Saviour, by which we are directed to forgive injuries and errors, to yield so far to our brethren as not to hate them, not to be angry with them,
What have all our prisons and whips and fire and sword done? What one hair have they added to the stature of Christianity? Is she not rather contracted and shrunk? Is she now of so large a size and proportion as she was in her infancy and cradle? Is she as powerful in her Catholic extent and universality as she was in a few Fishermen? Certainly the best balm is this Wisdom of our Saviour, by which we Are directed to forgive injuries and errors, to yield so Far to our brothers as not to hate them, not to be angry with them,
q-crq vhb d po12 n2 cc n2 cc n1 cc n1 vdn? q-crq crd n1 vhb pns32 vvn p-acp dt n1 pp-f np1? vbz pns31 xx av-c vvn cc vvn? vbz pns31 av pp-f av j dt n1 cc n1 c-acp pns31 vbds p-acp po31 n1 cc n1? vbz pns31 p-acp j p-acp po31 njp n1 cc n1 c-acp pns31 vbds p-acp dt d n2? av-j dt js n1 vbz d n1 pp-f po12 n1, p-acp r-crq pns12 vbr vvn pc-acp vvi n2 cc n2, pc-acp vvi av av-j p-acp po12 n2 c-acp xx pc-acp vvi pno32, xx pc-acp vbi j p-acp pno32,
(13) sermon (DIV1)
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because they are not of our opinion.
Because they Are not of our opinion.
c-acp pns32 vbr xx pp-f po12 n1.
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The want of this temper, of this softness and sweetness of disposition, was the true Mother of Schisme, which Meekness hath not edge enough to make.
The want of this temper, of this softness and sweetness of disposition, was the true Mother of Schism, which Meekness hath not edge enough to make.
dt n1 pp-f d n1, pp-f d n1 cc n1 pp-f n1, vbds dt j n1 pp-f n1, r-crq n1 vhz xx n1 av-d pc-acp vvi.
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It is but taking it up again, and all this business will be at an end, and conclude in peace.
It is but taking it up again, and all this business will be At an end, and conclude in peace.
pn31 vbz p-acp vvg pn31 a-acp av, cc d d n1 vmb vbi p-acp dt n1, cc vvi p-acp n1.
(13) sermon (DIV1)
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Yet do I not here derogate from Counsels or Disputations. These are the means appointed by God himself to settle men who doubt.
Yet do I not Here derogate from Counsels or Disputations. These Are the means appointed by God himself to settle men who doubt.
av vdb pns11 xx av vvi p-acp n2 cc n2. d vbr dt n2 vvn p-acp np1 px31 pc-acp vvi n2 r-crq vvb.
(13) sermon (DIV1)
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We must consult before we give sentence, and he that instructs disputes. No;
We must consult before we give sentence, and he that instructs disputes. No;
pns12 vmb vvi c-acp pns12 vvb n1, cc pns31 cst vvz vvz. uh-dx;
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these are NONLATINALPHABET, the pillars and tropheys where all Heresies are hung up, engraven and shewen openly to the Sun and the People.
these Are, the pillars and trophies where all Heresies Are hung up, engraven and shown openly to the Sun and the People.
d vbr, dt n2 cc n2 c-crq d n2 vbr vvn a-acp, vvn cc vvn av-j p-acp dt n1 cc dt n1.
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I know they may be Antidotes against the poyson of the Serpent, who is as ready to cast his mist about the Understanding part as to infect the Will:
I know they may be Antidotes against the poison of the Serpent, who is as ready to cast his missed about the Understanding part as to infect the Will:
pns11 vvb pns32 vmb vbi n2 p-acp dt n1 pp-f dt n1, r-crq vbz a-acp j pc-acp vvi po31 n1 p-acp dt n1 n1 c-acp pc-acp vvi dt n1:
(13) sermon (DIV1)
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and I may subscribe to that of Isidore, Ideo Christi veritas in diversas haereses est scissa, &c. That Christianity had formerly been divided into so many Sects,
and I may subscribe to that of Isidore, Ideo Christ veritas in diversas Heresies est scissa, etc. That Christianity had formerly been divided into so many Sects,
cc pns11 vmb vvi p-acp d pp-f np1, fw-la fw-la fw-la p-acp fw-la n2 fw-la fw-la, av cst np1 vhd av-j vbn vvn p-acp av d n2,
(13) sermon (DIV1)
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because before the times of Constantine, and those halcyon-dayes, the Bishops durst not meet together to consult.
Because before the times of Constantine, and those Halcyon days, the Bishops durst not meet together to consult.
c-acp p-acp dt n2 pp-f np1, cc d n2, dt n2 vvd xx vvi av pc-acp vvi.
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This indeed may be a reason, but not all the reason which may be given.
This indeed may be a reason, but not all the reason which may be given.
np1 av vmb vbi dt n1, cc-acp xx d dt n1 r-crq vmb vbi vvn.
(13) sermon (DIV1)
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For even in Constantine's time did the Arian Heresie shew and vaunt it self, and after the Council of Nice,
For even in Constantine's time did the Arian Heresy show and vaunt it self, and After the Council of Nicaenae,
p-acp av p-acp npg1 n1 vdd dt np1 n1 vvi cc vvi pn31 n1, cc p-acp dt n1 pp-f j,
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so famous over the world, did so prevail that it was a doubt which way the Church did look and incline;
so famous over the world, did so prevail that it was a doubt which Way the Church did look and incline;
av j p-acp dt n1, vdd av vvi cst pn31 vbds dt n1 r-crq n1 dt n1 vdd vvi cc vvi;
(13) sermon (DIV1)
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whether to the Arian tenents or the determination of that Councel, because the Arians did almost equal the Orthodox in number,
whither to the Arian tenants or the determination of that Council, Because the Arians did almost equal the Orthodox in number,
cs p-acp dt np1 n2 cc dt n1 pp-f d n1, c-acp dt njp2 vdd av vvi dt n1 p-acp n1,
(13) sermon (DIV1)
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and in eloquence and learning far exceed them. Afterwards this Heresie was revived, though with another name, in the Origenists:
and in eloquence and learning Far exceed them. Afterwards this Heresy was revived, though with Another name, in the Origenists:
cc p-acp n1 cc n1 av-j vvi pno32. av d n1 vbds vvn, cs p-acp j-jn n1, p-acp dt np2:
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and not long after tot erant symbola, quot professores, there were almost as many Creeds as Professors.
and not long After tot Erant Symbols, quot professores, there were almost as many Creeds as Professors.
cc xx av-j p-acp fw-la fw-la fw-la, fw-la fw-la, a-acp vbdr av p-acp d n2 c-acp n2.
(13) sermon (DIV1)
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And one main reason thereof, I suppose, was the want of Meekness and Moderation;
And one main reason thereof, I suppose, was the want of Meekness and Moderation;
cc crd j n1 av, pns11 vvb, vbds dt n1 pp-f n1 cc n1;
(13) sermon (DIV1)
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when the noyse and violence of the one party would not give the other so much leasure as to bethink themselves;
when the noise and violence of the one party would not give the other so much leisure as to bethink themselves;
c-crq dt n1 cc n1 pp-f dt crd n1 vmd xx vvi dt n-jn av d n1 c-acp pc-acp vvi px32;
(13) sermon (DIV1)
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when men would raise tempests only for a thought which did not please them, and most men were like Scaurus in the Oratour, qui nullius unquam impunitam stultitiam transire passus est, who would not suffer a soloecisme or any error to pass without a heavy censure;
when men would raise tempests only for a Thought which did not please them, and most men were like Scaurus in the Orator, qui Nullius unquam impunitam stultitiam transire passus est, who would not suffer a solecism or any error to pass without a heavy censure;
q-crq n2 vmd vvi n2 av-j p-acp dt n1 r-crq vdd xx vvi pno32, cc ds n2 vbdr av-j np1 p-acp dt n1, fw-la fw-la fw-la fw-la fw-la n1 fw-la fw-la, r-crq vmd xx vvi dt n1 cc d n1 pc-acp vvi p-acp dt j n1;
(13) sermon (DIV1)
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when, as Luther speaks, for the omission of a syllable or of a letter they would novos infernos cudere, make another Hell,
when, as Luther speaks, for the omission of a syllable or of a Letter they would novos infernos cudere, make Another Hell,
c-crq, c-acp np1 vvz, p-acp dt n1 pp-f dt n1 cc pp-f dt n1 pns32 vmd fw-la fw-la fw-la, vvb j-jn n1,
(13) sermon (DIV1)
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2671
and devote their brethren to the Devil, thundring out Anathema's one against the other, which many times both deserved rather for their heat and bitterness then for their errors. For the Church may erre:
and devote their brothers to the devil, thundering out Anathema's one against the other, which many times both deserved rather for their heat and bitterness then for their errors. For the Church may err:
cc vvi po32 n2 p-acp dt n1, vvg av npg1 pi p-acp dt n-jn, r-crq d n2 av-d vvn av-c p-acp po32 n1 cc n1 av p-acp po32 n2. p-acp dt n1 vmb vvi:
(13) sermon (DIV1)
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but if she drive Charity and Meekness out of her quarters, she is no longer a Church.
but if she drive Charity and Meekness out of her quarters, she is no longer a Church.
cc-acp cs pns31 vvb n1 cc n1 av pp-f po31 n2, pns31 vbz av-dx av-jc dt n1.
(13) sermon (DIV1)
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2673
Ambition and Covetousness, these break down her hedges, and Malice is the wild Boare which destroyeth and eats up her grapes.
Ambition and Covetousness, these break down her hedges, and Malice is the wild Boar which Destroyeth and eats up her grapes.
n1 cc n1, d vvb a-acp po31 n2, cc n1 vbz dt j n1 r-crq vvz cc vvz a-acp po31 n2.
(13) sermon (DIV1)
108
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2674
When this fire is once kindled in her bowels, then ruit Ilium, then her Pillars shake,
When this fire is once kindled in her bowels, then ruit Ilium, then her Pillars shake,
c-crq d n1 vbz a-acp vvn p-acp po31 n2, cs fw-la np1, av po31 n2 vvi,
(13) sermon (DIV1)
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and she is ready to fall. But, as I remember, I have spoken at large of this heretofore.
and she is ready to fallen. But, as I Remember, I have spoken At large of this heretofore.
cc pns31 vbz j pc-acp vvi. p-acp, c-acp pns11 vvb, pns11 vhb vvn p-acp j pp-f d av.
(13) sermon (DIV1)
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You see, Beloved, then that Meekness is necessary to the Church ad bene esse, to keep its parts together from flying asunder;
You see, beloved, then that Meekness is necessary to the Church ad bene esse, to keep its parts together from flying asunder;
pn22 vvb, vvn, cs d n1 vbz j p-acp dt n1 fw-la fw-la fw-la, pc-acp vvi po31 n2 av p-acp vvg av;
(13) sermon (DIV1)
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and so to every Christian, to keep him compact and at unity with himself and others.
and so to every Christian, to keep him compact and At unity with himself and Others.
cc av p-acp d njp, pc-acp vvi pno31 j cc p-acp n1 p-acp px31 cc n2-jn.
(13) sermon (DIV1)
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But now, in the next place, I may say it is necessary to the very being of the Church,
But now, in the next place, I may say it is necessary to the very being of the Church,
p-acp av, p-acp dt ord n1, pns11 vmb vvi pn31 vbz j p-acp dt j vbg pp-f dt n1,
(13) sermon (DIV1)
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as without which no man can be admitted into the Congregation of the first-born which are written in Heaven.
as without which no man can be admitted into the Congregation of the firstborn which Are written in Heaven.
c-acp p-acp r-crq dx n1 vmb vbi vvn p-acp dt n1 pp-f dt j r-crq vbr vvn p-acp n1.
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With wanton Christians, that trifle away their souls, and would walk to Heaven with earthly members and unwashen feet, there is but unum necessarium, one thing necessary, and that is Faith;
With wanton Christians, that trifle away their Souls, and would walk to Heaven with earthly members and unwashen feet, there is but Unum Necessary, one thing necessary, and that is Faith;
p-acp j-jn np1, cst vvb av po32 n2, cc vmd vvi p-acp n1 p-acp j n2 cc n1 n2, pc-acp vbz p-acp fw-la fw-la, crd n1 j, cc d vbz n1;
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which because it doth alone justifie, we leave it alone, naked and destitute, or take it along with us as a comfort to us whilst we labour and sweat in a world of wickedness.
which Because it does alone justify, we leave it alone, naked and destitute, or take it along with us as a Comfort to us while we labour and sweat in a world of wickedness.
r-crq c-acp pn31 vdz av-j vvi, pns12 vvb pn31 av-j, j cc j, cc vvb pn31 a-acp p-acp pno12 p-acp dt n1 p-acp pno12 cs pns12 vvb cc vvi p-acp dt n1 pp-f n1.
(13) sermon (DIV1)
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For what title to Heaven can the most Christians shew but this CREDO, I believe? The rest of the copy is Malice and Envy and Covetousness, the black lines of reprobation:
For what title to Heaven can the most Christians show but this CREDO, I believe? The rest of the copy is Malice and Envy and Covetousness, the black lines of reprobation:
p-acp r-crq n1 p-acp n1 vmb dt av-ds njpg2 vvi p-acp d fw-la, pns11 vvb? dt n1 pp-f dt n1 vbz n1 cc n1 cc n1, dt j-jn n2 pp-f n1:
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Poverty and Mourning and Meekness are no part of their claim.
Poverty and Mourning and Meekness Are no part of their claim.
n1 cc vvg cc n1 vbr dx n1 pp-f po32 n1.
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But let us look upon our Charter again, and we shall find Meekness to be one of those paucissima necessaria, of those few things necessary to give us right to our inheritance,
But let us look upon our Charter again, and we shall find Meekness to be one of those paucissima necessaria, of those few things necessary to give us right to our inheritance,
cc-acp vvb pno12 vvi p-acp po12 n1 av, cc pns12 vmb vvi n1 pc-acp vbi crd pp-f d fw-la fw-la, pp-f d d n2 j pc-acp vvi pno12 vvi p-acp po12 n1,
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and that Faith is nothing, is dead, and so cannot give life, if it do not work by Love,
and that Faith is nothing, is dead, and so cannot give life, if it do not work by Love,
cc d n1 vbz pix, vbz j, cc av vmbx vvi n1, cs pn31 vdb xx vvi p-acp n1,
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even work out all our venom and malice, and so leave us liable and open to receive reproaches and blows,
even work out all our venom and malice, and so leave us liable and open to receive Reproaches and blows,
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but without tongues or hands to return them, as so many dead marks for every dart to stick in, till by the power of Meekness they drop from us,
but without tongues or hands to return them, as so many dead marks for every dart to stick in, till by the power of Meekness they drop from us,
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or by the hand of the highest are plucked out, and shot back upon our enemies.
or by the hand of the highest Are plucked out, and shot back upon our enemies.
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A truth so plain that I dare boldly say there is not a plainer in the whole Scripture.
A truth so plain that I Dare boldly say there is not a plainer in the Whole Scripture.
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For what can a guilty condemned person plead for himself that he should enter into this inheritance,
For what can a guilty condemned person plead for himself that he should enter into this inheritance,
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but forgiveness? For this is the object of our Faith, That God will be reconciled to us in his Son. And then this is plain English, I am sure, That if we forgive, God will also forgive us:
but forgiveness? For this is the Object of our Faith, That God will be reconciled to us in his Son. And then this is plain English, I am sure, That if we forgive, God will also forgive us:
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But if we forgive not men their trespasses, neither will our heavenly Father forgive us ours.
But if we forgive not men their Trespasses, neither will our heavenly Father forgive us ours.
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Et qui ad tam magnum tonitruum non expergiscitur, non dormit, sed mortuus est, saith St. Augustine;Et qui ad tam magnum tonitruum non expergiscitur, non dormit, sed Mortuus est, Says Saint Augustine;
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He that awakes not out of his pleasant dream of Revenge at this thunder, is not asleep, but dead.
He that awakes not out of his pleasant dream of Revenge At this thunder, is not asleep, but dead.
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For, He will not forgive you, is the same with this, He will damn you with those malicious Spirits, the Devil and his Angels;
For, He will not forgive you, is the same with this, He will damn you with those malicious Spirits, the devil and his Angels;
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and, He will forgive you, is equivalent to this, He will receive you into his Kingdom, to his seat of mercy and glory.
and, He will forgive you, is equivalent to this, He will receive you into his Kingdom, to his seat of mercy and glory.
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We may say then that Meekness is necessary, as a cause to this effect, as a virtue destined to this end, at least, causa sine qua non, a cause so far as that without it there is no remission of sins.
We may say then that Meekness is necessary, as a cause to this Effect, as a virtue destined to this end, At least, causa sine qua non, a cause so Far as that without it there is no remission of Sins.
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For though I have faith to remove mountains, and have all Knowledge, yet if I have not Meekness, there is no hope of heaven.
For though I have faith to remove Mountains, and have all Knowledge, yet if I have not Meekness, there is no hope of heaven.
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Or it is causa removens prohibens, a cause in as much as it removes those hindrances which stand between us and the Mercy of God:
Or it is causa Removens prohibens, a cause in as much as it removes those hindrances which stand between us and the Mercy of God:
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For how can I appear before the Father of compassion with a heart spotted and stained with the gall of bitterness? How can I stand before the Mercy-seat with my hands full of blood? And thus Meekness is a cause of Forgiveness,
For how can I appear before the Father of compassion with a heart spotted and stained with the Gall of bitterness? How can I stand before the Mercy-seat with my hands full of blood? And thus Meekness is a cause of Forgiveness,
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and may be said to produce this effect, because though it have no positive causality, yet without it mercy will not be obteined.
and may be said to produce this Effect, Because though it have no positive causality, yet without it mercy will not be obtained.
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Blessedness is joyned to Meekness as in a chain which hath more links:
Blessedness is joined to Meekness as in a chain which hath more links:
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and If you shall forgive your enemies, my Father will forgive you, doth not shew what is sufficient,
and If you shall forgive your enemies, my Father will forgive you, does not show what is sufficient,
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but what is necessarily required to the expiation of sin, and the inheritance of heaven. Again, by Meekness we resemble him who is a God that blotteth out transgressions.
but what is necessarily required to the expiation of since, and the inheritance of heaven. Again, by Meekness we resemble him who is a God that blots out transgressions.
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When we are angry, we are like unto the beasts that perish, yea, we are as the raging waves of the Sea, foming out our own shame:
When we Are angry, we Are like unto the beasts that perish, yea, we Are as the raging waves of the Sea, foaming out our own shame:
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But when we yield to our brother's infirmity, and forgive him, we are as Gods. Thirdly, This virtue is seldom, I may say never, alone;
But when we yield to our Brother's infirmity, and forgive him, we Are as God's Thirdly, This virtue is seldom, I may say never, alone;
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but it supposeth Faith, which is sigillum bonorum operum, the seal to every good work, to make it current and authentick,
but it Supposeth Faith, which is sigillum Bonorum Operum, the seal to every good work, to make it current and authentic,
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yea, and all that fair retinue of Virtues which as Handmaids wait upon Faith, and make her known to the world.
yea, and all that fair retinue of Virtues which as Handmaids wait upon Faith, and make her known to the world.
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For he whose mind is so subact as to bear another mans burthen, and to lift himself up upon the ruins of himself,
For he whose mind is so subact as to bear Another men burden, and to lift himself up upon the ruins of himself,
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and create virtue out of injury and contempt, cannot be far from the Kingdom of heaven, nor destitute of those sacrifices wherewith God is well pleased. And this, I say;
and create virtue out of injury and contempt, cannot be Far from the Kingdom of heaven, nor destitute of those Sacrifices wherewith God is well pleased. And this, I say;
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though it be not necessary, yet is very probable.
though it be not necessary, yet is very probable.
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For these, to be Covetous, to be Luxurious, to be Wanton, and to be Meek, cannot lodge in the same breast.
For these, to be Covetous, to be Luxurious, to be Wanton, and to be Meek, cannot lodge in the same breast.
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For we see Prodigality as well as Covetousness is a whetstone to our Anger, and makes it keen and sharp:
For we see Prodigality as well as Covetousness is a whetstone to our Anger, and makes it keen and sharp:
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And the Wanton will as soon quarrel for his Whore as the Miser for his Purse.
And the Wanton will as soon quarrel for his Whore as the Miser for his Purse.
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But Meekness believeth all things, hopeth all things, beareth all things, and doth nothing unseemly. For the mind of the Meek is like the Heavens above:
But Meekness Believeth all things, Hopes all things, bears all things, and does nothing unseemly. For the mind of the Meek is like the Heavens above:
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Semper illîc serenum est, there is continual serenity and a perpetual day there.Semper illîc Serene est, there is continual serenity and a perpetual day there.
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It is as Wax, fit to receive any impression or character of goodness, and retein it;
It is as Wax, fit to receive any impression or character of Goodness, and retain it;
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a fit object for Gods benefits to work upon;
a fit Object for God's benefits to work upon;
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ready to melt at the light of his countenance, and to yield at the lifting up of his hammer. And therefore;
ready to melt At the Light of his countenance, and to yield At the lifting up of his hammer. And Therefore;
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In the last place, this Meekness and Readiness to forgive maketh us more capable of the Gospel of Christ and those other Precepts which it doth contain,
In the last place, this Meekness and Readiness to forgive makes us more capable of the Gospel of christ and those other Precepts which it does contain,
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and so fits and prepareth and qualifieth us for this Blessedness, for this great benefit of Remission of sins.
and so fits and Prepareth and Qualifieth us for this Blessedness, for this great benefit of Remission of Sins.
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For he that is ready to forgive all injuries, will be as ready to be poor, very forward to go to the house of mourning, merciful, a peace-maker, one that may be reviled and persecuted, and so rightly qualified for those Beatitudes.
For he that is ready to forgive all injuries, will be as ready to be poor, very forward to go to the house of mourning, merciful, a peacemaker, one that may be reviled and persecuted, and so rightly qualified for those Beatitudes.
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And he who can suffer an injury will hardly do one; whereas they commonly are most impatient of wrongs who make least conscience of offering them;
And he who can suffer an injury will hardly do one; whereas they commonly Are most impatient of wrongs who make least conscience of offering them;
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it is now an Anathema. Now not to curse, deserves a curse. The Church was a flock, a little flock of sheep;
it is now an Anathema. Now not to curse, deserves a curse. The Church was a flock, a little flock of sheep;
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qui irascuntur quia irascuntur, who play the wantons, and are angry with their brother for no other reason but because they are pleased to be angry.qui irascuntur quia irascuntur, who play the wantons, and Are angry with their brother for no other reason but Because they Are pleased to be angry.
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Now the Oratour will tell us that Nullus rationi magìs obstat affectus, there is no affection which is so great an enemy to Reason as Anger.
Now the Orator will tell us that Nullus Rationi magìs obstat affectus, there is no affection which is so great an enemy to Reason as Anger.
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For Sorrow, and Fear, and Hope, and the rest, make an assault and lay hard at us,
For Sorrow, and fear, and Hope, and the rest, make an assault and lay hard At us,
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but anger as a whirlwind overwhelms us at once.
but anger as a whirlwind overwhelms us At once.
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I may be stricken with Fear, and yet hearken to that counsel which will dispel it:
I may be stricken with fear, and yet harken to that counsel which will dispel it:
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I may hang down my head with Sorrow, and yet be capable of those comforts which may lift it up again;
I may hang down my head with Sorrow, and yet be capable of those comforts which may lift it up again;
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for every one is not as Rahel, that would not be comforted:
for every one is not as Rachel, that would not be comforted:
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but we deal with Angry men as we do with men overcome with drink, never give them counsel till the fit be over.
but we deal with Angry men as we do with men overcome with drink, never give them counsel till the fit be over.
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For fairly to be speak a man thus transported, is to as much purpose as to bid the Sea go back, or to chide the Winds.
For fairly to be speak a man thus transported, is to as much purpose as to bid the Sea go back, or to chide the Winds.
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And as the Reason and Judgment are dimmed and obscured with that mist which sudden Anger casts,
And as the Reason and Judgement Are dimmed and obscured with that missed which sudden Anger Cast,
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so are they also by that which they call NONLATINALPHABET, a lasting or abiding Anger, which is the forge or alembick of Revenge, and works it by degrees.
so Are they also by that which they call, a lasting or abiding Anger, which is the forge or alembic of Revenge, and works it by Degrees.
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And till this be dispelled and scattered, there is no room for the Doctrine of the Gospel, which breaths nothing but meekness and forgiveness. Disce, sed ira cadat naso:
And till this be dispelled and scattered, there is no room for the Doctrine of the Gospel, which breathes nothing but meekness and forgiveness. Disce, sed ira cadat naso:
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To be angry and To learn are at as great a distance as To be in motion and To stand still.
To be angry and To Learn Are At as great a distance as To be in motion and To stand still.
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He that fills his thoughts with Revenge, can leave no room for the Precepts of that Master who was led to the slaughter as a sheep:
He that fills his thoughts with Revenge, can leave no room for the Precepts of that Master who was led to the slaughter as a sheep:
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But the Meek man is like him, is a Sheep, his Sheep, and will soon hear his voice, draw nearer and nearer unto him,
But the Meek man is like him, is a Sheep, his Sheep, and will soon hear his voice, draw nearer and nearer unto him,
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and by Meekness learn Purity and those other virtues which will bring him into the arms of his Saviour and the Kingdom of Heaven.
and by Meekness Learn Purity and those other Virtues which will bring him into the arms of his Saviour and the Kingdom of Heaven.
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And thus you see how necessary a virtue Meekness is for the Church, and for every part of it,
And thus you see how necessary a virtue Meekness is for the Church, and for every part of it,
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for every Christian, to entitle him to the inheritance of the earth;
for every Christian, to entitle him to the inheritance of the earth;
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as the earth is taken for that new earth, Rev. 21. 1. the Earth not of living, dying men,
as the earth is taken for that new earth, Rev. 21. 1. the Earth not of living, dying men,
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but that Earth where we shall live for ever; that state of happiness which, like the Earth, shall stand fast for ever.
but that Earth where we shall live for ever; that state of happiness which, like the Earth, shall stand fast for ever.
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as that weapon which Christ himself hath put into their hands: It was the proper virtue of Christians and most necessary for them;
as that weapon which christ himself hath put into their hands: It was the proper virtue of Christians and most necessary for them;
c-acp cst n1 r-crq np1 px31 vhz vvn p-acp po32 n2: pn31 vbds dt j n1 pp-f np1 cc av-ds j p-acp pno32;
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For what is Meekness but a pregustation and fore-taste of that quiet and peaceable estate which is no where to be found but at the right hand and in the presence of God? That as God, who is slow to anger and full of goodness and mercy, is properly and naturally in a constant and immoveable state of bliss,
For what is Meekness but a pregustation and foretaste of that quiet and peaceable estate which is no where to be found but At the right hand and in the presence of God? That as God, who is slow to anger and full of Goodness and mercy, is properly and naturally in a constant and immoveable state of bliss,
p-acp r-crq vbz n1 p-acp dt n1 cc j pp-f d j-jn cc j n1 r-crq vbz dx c-crq pc-acp vbi vvn cc-acp p-acp dt j-jn n1 cc p-acp dt n1 pp-f np1? cst c-acp np1, r-crq vbz j pc-acp vvi cc j pp-f n1 cc n1, vbz av-j cc av-j p-acp dt j cc j n1 pp-f n1,
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so Christians, who by divine grace and assistance raise themselves up to this height and pitch as to look down from a quiet mind,
so Christians, who by divine grace and assistance raise themselves up to this height and pitch as to look down from a quiet mind,
av np1, r-crq p-acp j-jn n1 cc n1 vvb px32 a-acp p-acp d n1 cc n1 c-acp pc-acp vvi a-acp p-acp dt j-jn n1,
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as from heaven, upon all the injuries and reproaches which shall be thrown against them,
as from heaven, upon all the injuries and Reproaches which shall be thrown against them,
c-acp p-acp n1, p-acp d dt n2 cc n2 r-crq vmb vbi vvn p-acp pno32,
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so communicate as it were with God, and are assimilated to him, may also by the grace and favour of God participate with him of the same lasting and unchangeable glory.
so communicate as it were with God, and Are assimilated to him, may also by the grace and favour of God participate with him of the same lasting and unchangeable glory.
av vvb c-acp pn31 vbdr p-acp np1, cc vbr vvn p-acp pno31, vmb av p-acp dt n1 cc n1 pp-f np1 vvb p-acp pno31 pp-f dt d j-vvg cc j-u n1.
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And now we should descend to shew the title the Meek have to the Earth,
And now we should descend to show the title the Meek have to the Earth,
cc av pns12 vmd vvi pc-acp vvi dt n1 dt j vhb p-acp dt n1,
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as it is in the letter, and signifies temporal happiness, and the quiet possession of the things of this world:
as it is in the Letter, and signifies temporal happiness, and the quiet possession of the things of this world:
c-acp pn31 vbz p-acp dt n1, cc vvz j n1, cc dt j-jn n1 pp-f dt n2 pp-f d n1:
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but the time is well-near spent;
but the time is well-near spent;
cc-acp dt n1 vbz j vvn;
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now therefore we will add but a word or two by way of Application of what hath been already spoken, and so conclude.
now Therefore we will add but a word or two by Way of Application of what hath been already spoken, and so conclude.
av av pns12 vmb vvi p-acp dt n1 cc crd p-acp n1 pp-f n1 pp-f r-crq vhz vbn av vvn, cc av vvi.
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And did I say that Meekness was a necessary virtue to the Church of Christ,
And did I say that Meekness was a necessary virtue to the Church of christ,
cc vdd pns11 vvi d n1 vbds dt j n1 p-acp dt n1 pp-f np1,
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and that without it we cannot receive the Gospel, nor be our selves received into the Kingdom of Heaven? Certainly I mistook:
and that without it we cannot receive the Gospel, nor be our selves received into the Kingdom of Heaven? Certainly I mistook:
cc cst p-acp pn31 pns12 vmbx vvi dt n1, ccx vbi po12 n2 vvn p-acp dt n1 pp-f n1? av-j pns11 vvd:
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at least the greatest part of Christendom will rise up against me, and arraign me as guilty of a dangerous heresie.
At least the greatest part of Christendom will rise up against me, and arraign me as guilty of a dangerous heresy.
p-acp ds dt js n1 pp-f np1 vmb vvi a-acp p-acp pno11, cc vvb pno11 p-acp j pp-f dt j n1.
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For in their practice they confute it every day.
For in their practice they confute it every day.
p-acp p-acp po32 n1 pns32 vvi pn31 d n1.
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It was indeed a necessary virtue for the infant, baby Church, when she could not move her arms,
It was indeed a necessary virtue for the infant, baby Church, when she could not move her arms,
pn31 vbds av dt j n1 p-acp dt n1, n1 n1, c-crq pns31 vmd xx vvi po31 n2,
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nor her tongue but in prayers and blessings; when Christians were ready to suffer, but knew not what it was to strike;
nor her tongue but in Prayers and blessings; when Christians were ready to suffer, but knew not what it was to strike;
ccx po31 n1 cc-acp p-acp n2 cc n2; c-crq np1 vbdr j pc-acp vvi, cc-acp vvd xx r-crq pn31 vbds pc-acp vvi;
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when they were expeditum morti genus, readier to breath forth their souls in the fire then to kindle one, readier to receive the sword into their bowels then to draw it:
when they were expeditum morti genus, Readier to breath forth their Souls in the fire then to kindle one, Readier to receive the sword into their bowels then to draw it:
c-crq pns32 vbdr fw-la fw-la fw-la, jc pc-acp vvi av po32 n2 p-acp dt n1 av pc-acp vvi pi, jc pc-acp vvi dt n1 p-acp po32 n2 av pc-acp vvi pn31:
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But now the Church is aged and forgetful, and men have learnt to dispute and distinguish themselves out of their duty, have found out a new light, by the guidance of which they may walk on securely,
But now the Church is aged and forgetful, and men have learned to dispute and distinguish themselves out of their duty, have found out a new Light, by the guidance of which they may walk on securely,
cc-acp av dt n1 vbz vvn cc j, cc n2 vhb vvn pc-acp vvi cc vvi px32 av pp-f po32 n1, vhb vvn av dt j n1, p-acp dt n1 pp-f r-crq pns32 vmb vvi a-acp av-j,
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and follow their brutish passions and covetous desires to the mark they have set up,
and follow their brutish passion and covetous Desires to the mark they have Set up,
cc vvi po32 j n2 cc j n2 p-acp dt n1 pns32 vhb vvn a-acp,
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and by this light wade on and wash their feet in the bloud of their brethren. It was a virtue;
and by this Light wade on and wash their feet in the blood of their brothers. It was a virtue;
cc p-acp d n1 vvi a-acp cc vvi po32 n2 p-acp dt n1 pp-f po32 n2. pn31 vbds dt n1;
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it is now the mark of a lukewarm Reprobate: It was the beauty and glory of the Church;
it is now the mark of a lukewarm Reprobate: It was the beauty and glory of the Church;
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but later times have looked upon it as a fowl dishonour: It was the only buckler the former Christian had;
but later times have looked upon it as a fowl dishonour: It was the only buckler the former Christian had;
cc-acp jc n2 vhb vvn p-acp pn31 p-acp dt n1 n1: pn31 vbds dt j n1 dt j np1 vhd;
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it is now become as terrible as an army with banners, and Christ is already brought into the world in that posture in which the Jews expect their Messias, with Drum and Colours.
it is now become as terrible as an army with banners, and christ is already brought into the world in that posture in which the jews expect their Messias, with Drum and Colours.
pn31 vbz av vvn p-acp j c-acp dt n1 p-acp n2, cc np1 vbz av vvn p-acp dt n1 p-acp d n1 p-acp r-crq dt np2 vvb po32 np1, p-acp n1 cc n2.
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Shall I tell you what is counted necessary now? It is necessary to contend for the Faith, to stand up against Error, to be zealous for the glory of God.
Shall I tell you what is counted necessary now? It is necessary to contend for the Faith, to stand up against Error, to be zealous for the glory of God.
vmb pns11 vvi pn22 q-crq vbz vvn j av? pn31 vbz j pc-acp vvi p-acp dt n1, pc-acp vvi a-acp p-acp n1, pc-acp vbi j p-acp dt n1 pp-f np1.
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And what man of Belial dare be so bold as to stand up and say this is not necessary? God forbid that Faith should fail;
And what man of Belial Dare be so bold as to stand up and say this is not necessary? God forbid that Faith should fail;
cc q-crq n1 pp-f np1 n1 vbb av j c-acp pc-acp vvi a-acp cc vvi d vbz xx j? np1 vvb d n1 vmd vvi;
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that Error should take the chair, that the Glory of God should be trod under foot. It is true:
that Error should take the chair, that the Glory of God should be trod under foot. It is true:
cst n1 vmd vvi dt n1, cst dt n1 pp-f np1 vmd vbi vvn p-acp n1. pn31 vbz j:
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but then though this be necessary, it is necessary to do it in that way and order which Christ himself hath prescribed,
but then though this be necessary, it is necessary to do it in that Way and order which christ himself hath prescribed,
cc-acp av c-acp d vbb j, pn31 vbz j pc-acp vdi pn31 p-acp d n1 cc n1 r-crq np1 px31 vhz vvn,
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and not in that which our Malice and Covetousness and Ambition draws out in bloud.
and not in that which our Malice and Covetousness and Ambition draws out in blood.
cc xx p-acp d r-crq po12 n1 cc n1 cc n1 vvz av p-acp n1.
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And the Sword of the Lord, the Word of God, managed with the Spirit of Meekness is more apt and fit to enter the soul and the spirit then the Sword of Gideon.
And the Sword of the Lord, the Word of God, managed with the Spirit of Meekness is more apt and fit to enter the soul and the Spirit then the Sword of gideon.
cc dt n1 pp-f dt n1, dt n1 pp-f np1, vvn p-acp dt n1 pp-f n1 vbz av-dc j cc j pc-acp vvi dt n1 cc dt n1 av dt n1 pp-f np1.
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2774
Religionis non est cogere religionem, saith Tertullian; Religion cannot be forced, which, if it be not voluntary, is not at all.Religion non est cogere religionem, Says Tertullian; Religion cannot be forced, which, if it be not voluntary, is not At all.
fw-la fw-fr fw-la fw-la fw-la, vvz np1; n1 vmbx vbi vvn, r-crq, cs pn31 vbb xx j-jn, vbz xx p-acp d.
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For there cannot be a grosser soloecism in Divinity then to say a man is good against his will.
For there cannot be a grosser solecism in Divinity then to say a man is good against his will.
p-acp a-acp vmbx vbi dt jc n1 p-acp n1 av pc-acp vvi dt n1 vbz j p-acp po31 n1.
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And sad experience hath taught us that they who thus contend for the Faith with noyse and fury do name Christ indeed, but mean themselves.
And sad experience hath taught us that they who thus contend for the Faith with noise and fury do name christ indeed, but mean themselves.
cc j n1 vhz vvn pno12 d pns32 r-crq av vvb p-acp dt n1 p-acp n1 cc n1 vdb vvi np1 av, cc-acp vvb px32.
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We may instance in the Church of Rome.
We may instance in the Church of Rome.
pns12 vmb n1 p-acp dt n1 pp-f np1.
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2778
They who defend the Truth, non syllogismis, sed fustibus, as St. Hierome speaks, not with Reason and Scripture,
They who defend the Truth, non syllogismis, sed Fustibus, as Saint Jerome speaks, not with Reason and Scripture,
pns32 r-crq vvb dt n1, fw-fr fw-la, fw-la fw-la, p-acp n1 np1 vvz, xx p-acp n1 cc n1,
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but with clubs and swords, do but glance upon the Truth, but press forward to some other mark.
but with Clubs and swords, do but glance upon the Truth, but press forward to Some other mark.
cc-acp p-acp n2 cc n2, vdb p-acp vvi p-acp dt n1, cc-acp vvb av-j p-acp d j-jn n1.
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2780
And THE GLORY OF GOD is but written in their foreheads, that whilst men look stedfastly upon that, they may with more ease and less discerned lay hold on the prey,
And THE GLORY OF GOD is but written in their foreheads, that while men look steadfastly upon that, they may with more ease and less discerned lay hold on the prey,
np1 dt n1 pp-f np1 vbz p-acp vvn p-acp po32 n2, cst cs n2 vvb av-j p-acp d, pns32 vmb p-acp dc n1 cc av-dc vvn vvb n1 p-acp dt n1,
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and so be Villains with applause.
and so be Villains with applause.
cc av vbi n2 p-acp n1.
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Yee suffer fools gladly, saith St. Paul, such as boast, and count themselves the Sages of the Age, because you your selves are wise in your own conceit, Ye suffer Fools gladly, Says Saint Paul, such as boast, and count themselves the Sages of the Age, Because you your selves Are wise in your own conceit,
pn22 vvb n2 av-j, vvz n1 np1, d c-acp vvi, cc vvi px32 dt n2-jn pp-f dt n1, c-acp pn22 po22 n2 vbr j p-acp po22 d n1,
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2783
though as very fools as they.
though as very Fools as they.
cs p-acp j n2 c-acp pns32.
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2784
Yee suffer if a man bring you into bondage, (what do not the Romish Proselites endure?) if a man devour you, Ye suffer if a man bring you into bondage, (what do not the Romish Proselytes endure?) if a man devour you,
pn22 vvb cs dt n1 vvb pn22 p-acp n1, (r-crq vdb xx dt jp n2 vvi?) cs dt n1 vvb pn22,
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2785
if a man take of you, if a man exalt himself, if a man smite you on the face. if a man take of you, if a man exalt himself, if a man smite you on the face.
cs dt n1 vvb pp-f pn22, cs dt n1 vvi px31, cs dt n1 vvi pn22 p-acp dt n1.
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2786
For how willing have men been to be deceived, and to canonize them for Saints who wrought the cheat, to think them the best Pastors who devour them,
For how willing have men been to be deceived, and to canonise them for Saints who wrought the cheat, to think them the best Pastors who devour them,
c-acp c-crq j vhb n2 vbn pc-acp vbi vvn, cc pc-acp vvi pno32 p-acp n2 r-crq vvd dt n1, pc-acp vvi pno32 dt js ng1 q-crq vvi pno32,
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2787
and them the humblest men who exalt themselves, and them the most gentle friends who smite them on the face.
and them the Humblest men who exalt themselves, and them the most gentle Friends who smite them on the face.
cc pno32 dt js n2 r-crq vvb px32, cc pno32 dt av-ds j n2 r-crq vvb pno32 p-acp dt n1.
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2788
Such a Deity, such an Idole, such a Nothing is Religion and Christianity made in this world;
Such a Deity, such an Idol, such a Nothing is Religion and Christianity made in this world;
d dt n1, d dt n1, d dt pix vbz n1 cc np1 vvd p-acp d n1;
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cried up with noyse, and beat down with violence; pretended in every thing, and denied in every thing;
cried up with noise, and beatrice down with violence; pretended in every thing, and denied in every thing;
vvd a-acp p-acp n1, cc vvd a-acp p-acp n1; vvd p-acp d n1, cc vvn p-acp d n1;
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2790
magnified in those actions which destroy her, forced to draw that sword which she commanded her disciples to put up, made a sanguinary and shedder of bloud, of which (could she prevail,
magnified in those actions which destroy her, forced to draw that sword which she commanded her Disciples to put up, made a sanguinary and shedder of blood, of which (could she prevail,
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2791
and have that power which God hath given her) there would not one drop fall to the ground.
and have that power which God hath given her) there would not one drop fallen to the ground.
cc vhb d n1 r-crq np1 vhz vvn pno31) a-acp vmd xx crd n1 vvi p-acp dt n1.
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2792
But the World is the World still, and would make the Church like unto it: And though it be Ambition, or Covetousness, or Malice, yet we call it Religion;
But the World is the World still, and would make the Church like unto it: And though it be Ambition, or Covetousness, or Malice, yet we call it Religion;
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2793
and when that word is once spoken, then down goes all Morality, all Humanity, all Meekness, and Religion it self.
and when that word is once spoken, then down Goes all Morality, all Humanity, all Meekness, and Religion it self.
cc c-crq cst n1 vbz a-acp vvn, av a-acp vvz d n1, d n1, d n1, cc n1 pn31 n1.
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2794
Is it not for her cruelty that we make the Church of Rome the seat of Antichrist,
Is it not for her cruelty that we make the Church of Rome the seat of Antichrist,
vbz pn31 xx p-acp po31 n1 cst pns12 vvb dt n1 pp-f np1 dt n1 pp-f np1,
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2795
and call her the BEAST? And let it be the mark and character of the Beast still.
and call her the BEAST? And let it be the mark and character of the Beast still.
cc vvi po31 dt n1? cc vvb pn31 vbi dt n1 cc n1 pp-f dt n1 av.
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2796
Let not that which a Turk or Jew would run from with disdain, be fastned as an ornament of glory on the Christian, who is better drawn and expressed in chains and fetters then with his feet on the neck of his enemies.
Let not that which a Turk or Jew would run from with disdain, be fastened as an ornament of glory on the Christian, who is better drawn and expressed in chains and fetters then with his feet on the neck of his enemies.
vvb xx d r-crq dt np1 cc np1 vmd vvi p-acp p-acp n1, vbb vvn p-acp dt n1 pp-f n1 p-acp dt njp, r-crq vbz av-jc vvn cc vvn p-acp n2 cc n2 av p-acp po31 n2 p-acp dt n1 pp-f po31 n2.
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2797
For where should a Christian be seen but under the Cross? When he flings it upon others, he may call himself by what name he please,
For where should a Christian be seen but under the Cross? When he flings it upon Others, he may call himself by what name he please,
p-acp q-crq vmd dt np1 vbb vvn cc-acp p-acp dt n1? c-crq pns31 vvz pn31 p-acp n2-jn, pns31 vmb vvi px31 p-acp r-crq n1 pns31 vvb,
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2798
but he is not a Christian.
but he is not a Christian.
cc-acp pns31 vbz xx dt njp.
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2799
Do we not make this our plea against the Church of Rome, That sentence of death was never past upon any of them for Religion? and therefore let not our words anathematize, and our actions justifie them.
Do we not make this our plea against the Church of Rome, That sentence of death was never passed upon any of them for Religion? and Therefore let not our words anathematise, and our actions justify them.
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Let us not do that which in a Papist we call an abomination.
Let us not do that which in a Papist we call an abomination.
vvb pno12 xx vdi d r-crq p-acp dt njp n1 vvb dt n1.
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Let us not name the Lord Jesus, and then fall down and worship the Prince of this world,
Let us not name the Lord jesus, and then fallen down and worship the Prince of this world,
vvb pno12 xx vvi dt n1 np1, cc av vvb a-acp cc vvi dt n1 pp-f d n1,
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2802
when he lures us to him with the glory of it, and those things which he will give us.
when he lures us to him with the glory of it, and those things which he will give us.
c-crq pns31 n2 pno12 p-acp pno31 p-acp dt n1 pp-f pn31, cc d n2 r-crq pns31 vmb vvi pno12.
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2803
A strumpet is not a whit the less a strumpet because she calls her neighbour so;
A strumpet is not a whit the less a strumpet Because she calls her neighbour so;
dt n1 vbz xx dt n1 dt av-dc dt n1 c-acp pns31 vvz po31 n1 av;
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and the name of Antichrist will belong to us as well as to that Church, if we partake with her in those sins for which we call her so.
and the name of Antichrist will belong to us as well as to that Church, if we partake with her in those Sins for which we call her so.
cc dt n1 pp-f np1 vmb vvi p-acp pno12 p-acp av c-acp p-acp d n1, cs pns12 vvb p-acp pno31 p-acp d n2 p-acp r-crq pns12 vvb pno31 av.
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2805
And it will little avail us to call her Antichrist, whilst our selves are drunk with the bloud of our brethren.
And it will little avail us to call her Antichrist, while our selves Are drunk with the blood of our brothers.
cc pn31 vmb av-j vvi pno12 pc-acp vvi pno31 np1, cs po12 n2 vbr vvn p-acp dt n1 pp-f po12 n2.
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2806
But — Dii talem terris avertite pestem; God banish from the earth this kind of Popery.
But — Gods talem terris avertite Pestem; God banish from the earth this kind of Popery.
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2807
And let us be able to make that glorious profession which the Christians did to the Heathens in the times of Nazianzene, QUAM LIBERTATEM VOBIS ERIPUIMUS? When our Emperour was a Christian,
And let us be able to make that glorious profession which the Christians did to the heathens in the times of Nazianzene, QUAM LIBERTATEM VOBIS ERIPUIMUS? When our Emperor was a Christian,
cc vvb pno12 vbi j pc-acp vvi d j n1 r-crq dt np1 vdd p-acp dt n2-jn p-acp dt n2 pp-f np1, fw-la fw-la fw-la fw-la? c-crq po12 n1 vbds dt njp,
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and the Church had peace, and flourish'd, what one part of your liberty did we deprive you of? Did we spoil you of your wealth,
and the Church had peace, and flourished, what one part of your liberty did we deprive you of? Did we spoil you of your wealth,
cc dt n1 vhd n1, cc vvd, r-crq crd n1 pp-f po22 n1 vdd pns12 vvi pn22 pp-f? vdd pns12 vvi pn22 pp-f po22 n1,
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or cast you into prison? Did we raise up the people to rage against you? Did we call for the sword of the Magistrate,
or cast you into prison? Did we raise up the people to rage against you? Did we call for the sword of the Magistrate,
cc vvd pn22 p-acp n1? vdd pns12 vvi a-acp dt n1 pc-acp vvi p-acp pn22? vdd pns12 vvi p-acp dt n1 pp-f dt n1,
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and invite the secular Power to destroy you? Did we degrade you from your honours,
and invite the secular Power to destroy you? Did we degrade you from your honours,
cc vvi dt j n1 pc-acp vvi pn22? vdd pns12 vvi pn22 p-acp po22 n2,
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or remove you from your offices? Did we displace your Praetors? They are the Fathers own words.or remove you from your Offices? Did we displace your Praetors? They Are the Father's own words.
cc vvb pn22 p-acp po22 n2? vdd pns12 vvi po22 n2? pns32 vbr dt n2 d n2.
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What did you hear from us but hearty wishes, earnest exhortations, and vehement prayers for your salvation? So far were we from shedding your bloud, that we were ready to powre out our own for your souls. This was all our violence:What did you hear from us but hearty wishes, earnest exhortations, and vehement Prayers for your salvation? So Far were we from shedding your blood, that we were ready to pour out our own for your Souls. This was all our violence:
q-crq vdd pn22 vvi p-acp pno12 p-acp j n2, j n2, cc j n2 p-acp po22 n1? av av-j vbdr pns12 p-acp vvg po22 n1, cst pns12 vbdr j pc-acp vvi av po12 d p-acp po22 n2. d vbds d po12 n1:
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and indeed you esteem'd it so.
and indeed you esteemed it so.
cc av pn22 vvd pn31 av.
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You imputed to us even our very meekness as a crime, and counted our patience to be violence.
You imputed to us even our very meekness as a crime, and counted our patience to be violence.
pn22 vvd p-acp pno12 j po12 j n1 p-acp dt n1, cc vvn po12 n1 pc-acp vbi n1.
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This we can, but this you cannot say for your selves.
This we can, but this you cannot say for your selves.
np1 pns12 vmb, cc-acp d pn22 vmbx vvi p-acp po22 n2.
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You by most exquisite torments would force us to a false Religion, who by our very Religion are forbid to use any violence to draw you to a true one.
You by most exquisite torments would force us to a false Religion, who by our very Religion Are forbid to use any violence to draw you to a true one.
pn22 p-acp ds j n2 vmd vvi pno12 p-acp dt j n1, r-crq p-acp po12 j n1 vbr vvn pc-acp vvi d n1 pc-acp vvi pn22 p-acp dt j pi.
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It is true, the Kingdom of Heaven cannot be taken but by violence: but it is by violence upon our selves;
It is true, the Kingdom of Heaven cannot be taken but by violence: but it is by violence upon our selves;
pn31 vbz j, dt n1 pp-f n1 vmbx vbi vvn p-acp p-acp n1: p-acp pn31 vbz p-acp n1 p-acp po12 n2;
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upon our Anger, to bridle it; upon our fleshly Lusts, to controll them; upon our unruly Affections, to moderate them;
upon our Anger, to bridle it; upon our fleshly Lustiest, to control them; upon our unruly Affections, to moderate them;
p-acp po12 n1, pc-acp vvi pn31; p-acp po12 j n2, pc-acp vvi pno32; p-acp po12 j n2, pc-acp vvi pno32;
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upon the Old man, to crucifie him.
upon the Old man, to crucify him.
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We make our addresses unto you in the spirit of meekness, we beseech you to be reconciled unto Christ;
We make our Addresses unto you in the Spirit of meekness, we beseech you to be reconciled unto christ;
pns12 vvb po12 n2 p-acp pn22 p-acp dt n1 pp-f n1, pns12 vvb pn22 pc-acp vbi vvn p-acp np1;
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but we were never taught to present our Religion to you on the point of the sword.
but we were never taught to present our Religion to you on the point of the sword.
p-acp pns12 vbdr av-x vvn pc-acp vvi po12 n1 p-acp pn22 p-acp dt n1 pp-f dt n1.
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O that we could make this glorious profession!
O that we could make this glorious profession!
sy cst pns12 vmd vvi d j n1!
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This is the Gospel-way, the only way to open the Gates of Heaven to our selves and others:
This is the Gospel way, the only Way to open the Gates of Heaven to our selves and Others:
d vbz dt n1, dt j n1 pc-acp vvi dt n2 pp-f n1 p-acp po12 n2 cc n2-jn:
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For we wrestle not, saith St. Paul, against flesh and bloud, against the Neros and Nabals of the earth;For we wrestle not, Says Saint Paul, against Flesh and blood, against the Neros and Nabal's of the earth;
c-acp pns12 vvb xx, vvz n1 np1, p-acp n1 cc n1, p-acp dt np1 cc n2 pp-f dt n1;
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against the Jews, who solemnly curse us three times a day, saith St. Hierome; against the Turk, who delights in our bloud;
against the jews, who solemnly curse us three times a day, Says Saint Jerome; against the Turk, who delights in our blood;
p-acp dt np2, r-crq av-j vvb pno12 crd n2 dt n1, vvz n1 np1; p-acp dt np1, r-crq vvz p-acp po12 n1;
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against the Papists, who make it a sport to anathematize us; nor against those who hate them with a perfect hatred, and are worse then they;
against the Papists, who make it a sport to anathematise us; nor against those who hate them with a perfect hatred, and Are Worse then they;
p-acp dt njp2, r-crq vvb pn31 dt n1 pc-acp vvi pno12; ccx p-acp d r-crq vvb pno32 p-acp dt j n1, cc vbr jc cs pns32;
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not against the Slanderer, whose tongue is a rasour; nor against the Oppressour, who hath the teeth of a Lion;
not against the Slanderer, whose tongue is a razor; nor against the Oppressor, who hath the teeth of a lion;
xx p-acp dt n1, rg-crq n1 vbz dt n1; ccx p-acp dt n1, r-crq vhz dt n2 pp-f dt n1;
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And his weapons are answerable, the Breastplate of Righteousness, the Shield of Faith, the Helmet of Salvation, and the Sword of the Spirit, which though they are mighty to pull down strong holds, yet will they not touch an enemy that appears in the shape of a man.
And his weapons Are answerable, the Breastplate of Righteousness, the Shield of Faith, the Helmet of Salvation, and the Sword of the Spirit, which though they Are mighty to pull down strong holds, yet will they not touch an enemy that appears in the shape of a man.
cc po31 n2 vbr j, dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1, cc dt n1 pp-f dt n1, r-crq c-acp pns32 vbr j pc-acp vvi a-acp j n2, av vmb pns32 xx vvi dt n1 cst vvz p-acp dt n1 pp-f dt n1.
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The Breastplate of Righteousness will not defend me from them that shoot their arrows in private.The Breastplate of Righteousness will not defend me from them that shoot their arrows in private.
dt n1 pp-f n1 vmb xx vvi pno11 p-acp pno32 cst vvb po32 n2 p-acp j.
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The Shield of Faith, though it quench the fiery darts of Satan, yet will not quench that fire, destroy that Tongue, which is a world of iniquities. And the Sword of the Spirit cannot beat back the malice of an inraged enemy,The Shield of Faith, though it quench the fiery darts of Satan, yet will not quench that fire, destroy that Tongue, which is a world of iniquities. And the Sword of the Spirit cannot beatrice back the malice of an enraged enemy,
dt n1 pp-f n1, c-acp pn31 vvi dt j n2 pp-f np1, av vmb xx vvi d n1, vvb d n1, r-crq vbz dt n1 pp-f n2. cc dt n1 pp-f dt n1 vmbx vvi av dt n1 pp-f dt j-vvn n1,
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or smite down those that hate us.
or smite down those that hate us.
cc vvi a-acp d cst vvb pno12.
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But if we believe, and trust to this part of providence which the Wisdom of the Father hath taught us, we shall see greater things then these.
But if we believe, and trust to this part of providence which the Wisdom of the Father hath taught us, we shall see greater things then these.
p-acp cs pns12 vvb, cc vvi p-acp d n1 pp-f n1 r-crq dt n1 pp-f dt n1 vhz vvn pno12, pns12 vmb vvi jc n2 cs d.
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We shall find our selves disarm'd, with never a hand to strike, with a tongue that cannot curse, with weapons which may resist a Devil, but cannot hurt a man;
We shall find our selves disarmed, with never a hand to strike, with a tongue that cannot curse, with weapons which may resist a devil, but cannot hurt a man;
pns12 vmb vvi po12 n2 vvn, p-acp av-x dt n1 pc-acp vvi, p-acp dt n1 cst vmbx vvi, p-acp n2 r-crq vmb vvi dt n1, cc-acp vmbx vvi dt n1;
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which will cast down a sin, but not an enemy: not able to move when the heathen rage, and when the enemy drives towards us, like Jehu, furiously;
which will cast down a since, but not an enemy: not able to move when the heathen rage, and when the enemy drives towards us, like Jehu, furiously;
r-crq vmb vvi a-acp dt n1, cc-acp xx dt n1: xx j pc-acp vvi c-crq dt j-jn n1, cc c-crq dt n1 vvz p-acp pno12, j np1, av-j;
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making the greatest preparation against our own Impatience;
making the greatest preparation against our own Impatience;
vvg dt js n1 p-acp po12 d n1;
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fighting against our Anger, when we will not hold up a hand against those that hate us;
fighting against our Anger, when we will not hold up a hand against those that hate us;
vvg p-acp po12 n1, c-crq pns12 vmb xx vvi a-acp dt n1 p-acp d cst vvb pno12;
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for the Truths sake killed all the day long, and appointed as sheep for the slaughter, for the Truths sake killed all the day long, and appointed as sheep for the slaughter,
p-acp dt ng1 n1 vvd d dt n1 av-j, cc vvn p-acp n1 p-acp dt n1,
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yet in all these things more then conquerors. yet in all these things more then conquerors.
av p-acp d d n2 av-dc cs n2.
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These are the riches of Damascus and the spoils of Samaria. These are the victories and trophees of a Christian, a ploughed back, a face spit upon, hands bound,
These Are the riches of Damascus and the spoils of Samaria. These Are the victories and trophies of a Christian, a ploughed back, a face spit upon, hands bound,
d vbr dt n2 pp-f np1 cc dt n2 pp-f np1. d vbr dt n2 cc n2 pp-f dt njp, dt j-vvn n1, dt n1 vvb p-acp, n2 vvn,
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and feet in fetters, and a heart melting and bleeding for them, that do it,
and feet in fetters, and a heart melting and bleeding for them, that do it,
cc n2 p-acp n2, cc dt n1 vvg cc vvg p-acp pno32, cst vdb pn31,
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and powring forth supplications and prayers for them, the only coals he heapeth upon their heads. And thus the Christian doth, seculi fluctus calcare, praeeunte Christo;
and Pouring forth supplications and Prayers for them, the only coals he heapeth upon their Heads. And thus the Christian does, Seculi Fluctus calcare, praeeunte Christ;
cc vvg av n2 cc n2 p-acp pno32, dt j n2 pns31 vvz p-acp po32 n2. cc av dt np1 vdz, fw-la fw-la fw-la, uh np1;
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he treads upon the proud waves of this world, Christ going before him; he walks in Christ's steps;
he treads upon the proud waves of this world, christ going before him; he walks in Christ's steps;
pns31 vvz p-acp dt j n2 pp-f d n1, np1 vvg p-acp pno31; pns31 vvz p-acp npg1 n2;
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he wadeth not in the bloud of his enemies, but in his own, to that inheritance which is laid up for him.
he wadeth not in the blood of his enemies, but in his own, to that inheritance which is laid up for him.
pns31 vvz xx p-acp dt n1 pp-f po31 n2, cc-acp p-acp po31 d, p-acp d n1 r-crq vbz vvn a-acp p-acp pno31.
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and if we follow him, we shall be rich, and wise, and strong; we shall live, and live for ever.
and if we follow him, we shall be rich, and wise, and strong; we shall live, and live for ever.
cc cs pns12 vvb pno31, pns12 vmb vbi j, cc j, cc j; pns12 vmb vvi, cc vvi p-acp av.
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He learneth of Christ, who is meek and lowly, and so heals every malidy, binds up every wound, wipeth off all disgrace, triumphs over all the evil in the world,
He learneth of christ, who is meek and lowly, and so heals every malidy, binds up every wound, wipeth off all disgrace, Triumphos over all the evil in the world,
pns31 vvz pp-f np1, r-crq vbz j cc j, cc av vvz d n1, vvz a-acp d n1, vvz a-acp d n1, vvz p-acp d dt j-jn p-acp dt n1,
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and so finds that rest unto his soul which our Pride, our Animosities, our Rage can never purchase us. To conclude;
and so finds that rest unto his soul which our Pride, our Animosities, our Rage can never purchase us. To conclude;
cc av vvz cst n1 p-acp po31 n1 r-crq po12 n1, po12 n2, po12 n1 vmb av-x vvi pno12. p-acp vvi;
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Though Meekness do not open the Gates of Heaven, yet it makes our admittance more easie:
Though Meekness do not open the Gates of Heaven, yet it makes our admittance more easy:
cs n1 vdb xx vvi dt n2 pp-f n1, av pn31 vvz po12 n1 av-dc j:
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Though it be not sufficient to save us, yet it is a fair means to make us wise unto salvation:
Though it be not sufficient to save us, yet it is a fair means to make us wise unto salvation:
cs pn31 vbb xx j pc-acp vvi pno12, av pn31 vbz dt j n2 pc-acp vvi pno12 j p-acp n1:
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Though it do not merit remission of sins, yet it makes us like to our Father which is in Heaven.
Though it do not merit remission of Sins, yet it makes us like to our Father which is in Heaven.
cs pn31 vdb xx vvi n1 pp-f n2, av pn31 vvz pno12 av-j p-acp po12 n1 r-crq vbz p-acp n1.
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And at the great day of retribution this also which we have done shall be mentioned,
And At the great day of retribution this also which we have done shall be mentioned,
cc p-acp dt j n1 pp-f n1 d av r-crq pns12 vhb vdn vmb vbi vvn,
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and our Father shall say unto us, Well done, true and faithful servants:
and our Father shall say unto us, Well done, true and faithful Servants:
cc po12 n1 vmb vvi p-acp pno12, av vdn, j cc j n2:
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You have bowed down your backs to the smiter, you have loved your enemies, and prayed for your persecutors; behold, I have loosed you and forgiven you all your debt: enter into your Masters joy.
You have bowed down your backs to the smiter, you have loved your enemies, and prayed for your persecutors; behold, I have loosed you and forgiven you all your debt: enter into your Masters joy.
pn22 vhb vvn a-acp po22 n2 p-acp dt n1, pn22 vhb vvn po22 n2, cc vvd p-acp po22 n2; vvb, pns11 vhb vvn pn22 cc vvn pn22 d po22 n1: vvb p-acp po22 ng1 n1.
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To which He bring us who hath dearly bought us with his bloud, JESUS CHRIST the Righteous.
To which He bring us who hath dearly bought us with his blood, JESUS CHRIST the Righteous.
p-acp r-crq pns31 vvb pno12 r-crq vhz av-jn vvn pno12 p-acp po31 n1, np1 np1 dt j.
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The Fifth SERMON. PART I. EPHES. V. 1. Be ye therefore followers of God, as dear children.
The Fifth SERMON. PART I. EPHESIANS. V. 1. Be you Therefore followers of God, as dear children.
dt ord n1. n1 pns11. np1. n1 crd vbb pn22 av n2 pp-f np1, c-acp j-jn n2.
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THE words are plain, and need not the gloss of any learned Interpreter, That God is our Father, and we his children;
THE words Are plain, and need not the gloss of any learned Interpreter, That God is our Father, and we his children;
dt n2 vbr j, cc vvb xx dt n1 pp-f d j n1, cst np1 vbz po12 n1, cc pns12 po31 n2;
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That as children we must be followers of him in those wayes which lead us to him.
That as children we must be followers of him in those ways which led us to him.
cst c-acp n2 pns12 vmb vbi n2 pp-f pno31 p-acp d n2 r-crq vvb pno12 p-acp pno31.
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There is no man so much a child in understanding but will understand this without a Philip, without any man to help or guide him.
There is no man so much a child in understanding but will understand this without a Philip, without any man to help or guide him.
pc-acp vbz dx n1 av av-d dt n1 p-acp n1 cc-acp vmb vvi d p-acp dt n1, p-acp d n1 pc-acp vvi cc vvi pno31.
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But yet, Beloved, many times the plainest places of Scripture require our pains and labour as much as the obscurest,
But yet, beloved, many times the Plainest places of Scripture require our pains and labour as much as the obscurest,
p-acp av, j-vvn, d n2 dt js n2 pp-f n1 vvb po12 n2 cc n1 p-acp d c-acp dt js,
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and are far more useful and necessary then high and deep speculations;
and Are Far more useful and necessary then high and deep speculations;
cc vbr av-j av-dc j cc j av j cc j-jn n2;
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as we find a stone out of the Quarry more fit to build a house with then a Diamond.
as we find a stone out of the Quarry more fit to built a house with then a Diamond.
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These words, which I have read, as plain as they are, are as a rich Mine, which being well searcht into, will yield abundance of ore,
These words, which I have read, as plain as they Are, Are as a rich Mine, which being well searched into, will yield abundance of over,
np1 n2, r-crq pns11 vhb vvn, c-acp j c-acp pns32 vbr, vbr p-acp dt j png11, r-crq vbg av vvn p-acp, vmb vvi n1 pp-f n1,
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even the rich treasury of that wisdom which will make us wise unto salvation. If we desire Wealth, the earth is the Lords, and all that therein is;
even the rich treasury of that Wisdom which will make us wise unto salvation. If we desire Wealth, the earth is the lords, and all that therein is;
av dt j n1 pp-f d n1 r-crq vmb vvi pno12 j p-acp n1. cs pns12 vvb n1, dt n1 vbz dt n2, cc d cst av vbz;
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if Strength, he is the Lord of hosts; if Wisdom, He created her, and saw her,
if Strength, he is the Lord of hosts; if Wisdom, He created her, and saw her,
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2866
and numbred her, and powred her out upon all his works;
and numbered her, and poured her out upon all his works;
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if Life, he is the living God; if Immortality, he only is immortal. There is none like unto the Lord our God;
if Life, he is the living God; if Immortality, he only is immortal. There is none like unto the Lord our God;
cs n1, pns31 vbz dt j-vvg n1; cs n1, pns31 av-j vbz j. pc-acp vbz pix j p-acp dt n1 po12 n1;
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Let us then look stedfastly upon these plain words:
Let us then look steadfastly upon these plain words:
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2870
And upon the opening of them we shall behold the Heavens open, and God himself looking down upon the children of men, upon his children, displaying his rays,
And upon the opening of them we shall behold the Heavens open, and God himself looking down upon the children of men, upon his children, displaying his rays,
cc p-acp dt n-vvg pp-f pno32 pns12 vmb vvi dt ng1 j, cc np1 px31 vvg a-acp p-acp dt n2 pp-f n2, p-acp po31 n2, vvg po31 n2,
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and manifesting his beauty, to draw them near unto himself, to allure and provoke them to follow after him;
and manifesting his beauty, to draw them near unto himself, to allure and provoke them to follow After him;
cc vvg po31 n1, pc-acp vvi pno32 av-j p-acp px31, pc-acp vvi cc vvi pno32 pc-acp vvi p-acp pno31;
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teaching Dust and Ashes to raise it self to the region of Happiness, Mortality to put on Immortality, Death to put on Life,
teaching Dust and Ashes to raise it self to the region of Happiness, Mortality to put on Immortality, Death to put on Life,
vvg n1 cc n2 pc-acp vvi pn31 n1 p-acp dt n1 pp-f n1, n1 pc-acp vvi p-acp n1, n1 pc-acp vvi p-acp n1,
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and our Sinful nature to make its approaches nearer and nearer to Purity it self, that where He is, there we may be also.
and our Sinful nature to make its Approaches nearer and nearer to Purity it self, that where He is, there we may be also.
cc po12 j n1 pc-acp vvi po31 n2 av-jc cc av-jc p-acp n1 pn31 n1, cst c-crq pns31 vbz, a-acp pns12 vmb vbi av.
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My Text is a general Proposition depending upon that which our Apostle had told the Ephesians in the former Chapter.
My Text is a general Proposition depending upon that which our Apostle had told the Ephesians in the former Chapter.
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And it is an Exhortation to a Duty of a high nature, even reaching to Heaven it self;
And it is an Exhortation to a Duty of a high nature, even reaching to Heaven it self;
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a Perswasion to look upon God as an ensample, Be yee followers of God.
a Persuasion to look upon God as an ensample, Be ye followers of God.
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But what? must the Ephesians be enjoyned a duty where impossibility stands in the way between them and performance? Not so.
But what? must the Ephesians be enjoined a duty where impossibility Stands in the Way between them and performance? Not so.
cc-acp q-crq? vmb dt njp2 vbb vvn dt n1 c-crq n1 vvz p-acp dt n1 p-acp pno32 cc n1? xx av.
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They are Gods children, and they are his dear children. And as he is their Father,
They Are God's children, and they Are his dear children. And as he is their Father,
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so he will be their Patern too.
so he will be their Pattern too.
av pns31 vmb vbi po32 n1 av.
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He will draw with his finger as it were the lines by which they must walk:
He will draw with his finger as it were the lines by which they must walk:
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nay, he will go before them in the way, and they shall hear a voice saying, This is the way; walk in it: I am merciful; be yee merciful: I am long-suffering; be yee patient: I forget your transgressions; do yee forgive your enemies: Be yee followers of me.
nay, he will go before them in the Way, and they shall hear a voice saying, This is the Way; walk in it: I am merciful; be ye merciful: I am long-suffering; be ye patient: I forget your transgressions; do ye forgive your enemies: Be ye followers of me.
uh-x, pns31 vmb vvi p-acp pno32 p-acp dt n1, cc pns32 vmb vvi dt n1 vvg, d vbz dt n1; vvb p-acp pn31: pns11 vbm j; vbb pn22 j: pns11 vbm j; vbb pn22 j: pns11 vvb po22 n2; vdb pn22 vvi po22 n2: vbb pn22 n2 pp-f pno11.
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This is as if the Apostle had thus bespoken the Ephesians, My task is to perswade you to forgive one another: What better argument, what stronger motive can I use then to tell you that you are Gods dear children. If you be Children, it is the glory of a child to resemble his Father:
This is as if the Apostle had thus bespoken the Ephesians, My task is to persuade you to forgive one Another: What better argument, what Stronger motive can I use then to tell you that you Are God's dear children. If you be Children, it is the glory of a child to resemble his Father:
d vbz c-acp cs dt n1 vhd av vvn dt njp2, po11 n1 vbz pc-acp vvi pn22 pc-acp vvi pi j-jn: q-crq j n1, r-crq jc n1 vmb pns11 vvi av pc-acp vvi pn22 cst pn22 vbr n2 j-jn n2. cs pn22 vbb n2, pn31 vbz dt n1 pp-f dt n1 pc-acp vvi po31 n1:
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But you are children; and not that only, but NONLATINALPHABET, dear children; and Children strive to imitate their Parents, to whom they are dear.
But you Are children; and not that only, but, dear children; and Children strive to imitate their Parents, to whom they Are dear.
cc-acp pn22 vbr n2; cc xx d av-j, cc-acp, j-jn n2; cc n2 vvb pc-acp vvi po32 n2, p-acp ro-crq pns32 vbr j-jn.
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Nay, farther yet, you are not only NONLATINALPHABET dilecti, but NONLATINALPHABET diligibiles, through Christ, who hath made you worthy to be beloved.
Nay, farther yet, you Are not only Dilecti, but diligibiles, through christ, who hath made you worthy to be Beloved.
uh-x, jc av, pn22 vbr xx av-j n1, p-acp fw-la, p-acp np1, r-crq vhz vvn pn22 j pc-acp vbi vvn.
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And the more you imitate your Father, the more lovely still you appear. Be yee therefore followers of God, &c.
And the more you imitate your Father, the more lovely still you appear. Be ye Therefore followers of God, etc.
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So now you may see here a medicinal water, and not an Angel, as in the pool of Bethesda,
So now you may see Here a medicinal water, and not an Angel, as in the pool of Bethesda,
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but God himself moving of it, and calling us to enter, that we may be healed.
but God himself moving of it, and calling us to enter, that we may be healed.
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Or you may behold that great Penman of the holy Ghost drawing out as it were,
Or you may behold that great Penman of the holy Ghost drawing out as it were,
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and setting the Ephesians, a copie, so legible, that one may run and read it. Briefly, you have a Patern proposed, Be yee followers of God;
and setting the Ephesians, a copy, so legible, that one may run and read it. Briefly, you have a Pattern proposed, Be ye followers of God;
cc vvg dt njp2, dt n1, av j, cst pi vmb vvi cc vvi pn31. av-j, pn22 vhb dt n1 vvn, vbb pn22 n2 pp-f np1;
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and the Persons whose duty it was to be imitators, the Ephesians, who were dear children. Or thus;
and the Persons whose duty it was to be imitators, the Ephesians, who were dear children. Or thus;
cc dt n2 rg-crq n1 pn31 vbds pc-acp vbi n2, dt njp2, r-crq vbdr j-jn n2. cc av;
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Here is a Duty enjoyned, Be yee followers; the Object of imitation, God; the Motive, as you are dear children;
Here is a Duty enjoined, Be ye followers; the Object of imitation, God; the Motive, as you Are dear children;
av vbz dt n1 vvd, vbb pn22 n2; dt n1 pp-f n1, np1; dt n1, c-acp pn22 vbr j-jn n2;
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or, because you are dear children; 1. Because you are children; 2. Because you are dear children. Of these in order.
or, Because you Are dear children; 1. Because you Are children; 2. Because you Are dear children. Of these in order.
cc, c-acp pn22 vbr j-jn n2; crd p-acp pn22 vbr n2; crd p-acp pn22 vbr j-jn n2. pp-f d p-acp n1.
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What the Oratour spake of his Art is most true of ours; Magna pars artis continetur imitatione.
What the Orator spoke of his Art is most true of ours; Magna pars artis continetur imitation.
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The greatest part of Rhetorick consists in imitation; So too doth our Christian profession.
The greatest part of Rhetoric consists in imitation; So too does our Christian profession.
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God hath not only fixed the two Tables for us to look upon, or his Command to be our direction:
God hath not only fixed the two Tables for us to look upon, or his Command to be our direction:
np1 vhz xx av-j vvn dt crd n2 p-acp pno12 pc-acp vvi p-acp, cc po31 n1 pc-acp vbi po12 n1:
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That indeed is via veritatis, the way by which we are to walk. But there is too lumen vitae: He hath also placed many lights in the way;
That indeed is via veritatis, the Way by which we Are to walk. But there is too lumen vitae: He hath also placed many lights in the Way;
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the light of spiritual Understanding, that we may see the way;
the Light of spiritual Understanding, that we may see the Way;
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and the light of Imitation, that seeing others walk in the way we may tread in their steps.
and the Light of Imitation, that seeing Others walk in the Way we may tread in their steps.
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So Abraham shall teach his family; so Solomon shall look upon King David;
So Abraham shall teach his family; so Solomon shall look upon King David;
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and My son, hear my voice, saith Solomon: So the weak Christian, and he that eateth milk, shall walk as it were upon the strength of him that eateth stronger meat.
and My son, hear my voice, Says Solomon: So the weak Christian, and he that Eateth milk, shall walk as it were upon the strength of him that Eateth Stronger meat.
cc po11 n1, vvb po11 n1, vvz np1: av dt j njp, cc pns31 cst vvz n1, vmb vvi c-acp pn31 vbdr p-acp dt n1 pp-f pno31 cst vvz jc n1.
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And lest these helps should not be strong enough to uphold our weakness, lest these lesser lights should be too divine to lead us, God himself hath cast his rayes upon us,
And lest these helps should not be strong enough to uphold our weakness, lest these lesser lights should be too divine to led us, God himself hath cast his rays upon us,
cc cs d n2 vmd xx vbi j av-d pc-acp vvi po12 n1, cs d jc n2 vmd vbi av j-jn pc-acp vvi pno12, np1 px31 vhz vvn po31 n2 p-acp pno12,
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and hath made even those Virtues which He is, exemplary.
and hath made even those Virtues which He is, exemplary.
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And indeed how much we stand in need of this help of Example, in respect of our frailty, our Saviour laid open when he took our nature.
And indeed how much we stand in need of this help of Exampl, in respect of our frailty, our Saviour laid open when he took our nature.
cc av c-crq av-d pns12 vvb p-acp n1 pp-f d n1 pp-f n1, p-acp n1 pp-f po12 n1, po12 n1 vvd j c-crq pns31 vvd po12 n1.
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He was disciplina morum; His whole life was so as if he had descended only to be an Ensample.
He was Discipline morum; His Whole life was so as if he had descended only to be an Ensample.
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Yea, although he himself were ensample enough to have instructed the whole world, yet he proposeth others.
Yea, although he himself were ensample enough to have instructed the Whole world, yet he Proposeth Others.
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The Samaritane shall instruct the Lawyer:
The Samaritan shall instruct the Lawyer:
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And if the Lawyer approve the Mercy of the Samaritane to the man wounded on the way, our Saviour is ready with his, Do you likewise. If the Apostles grow proud, he will bring a Child in the midst of them;
And if the Lawyer approve the Mercy of the Samaritan to the man wounded on the Way, our Saviour is ready with his, Do you likewise. If the Apostles grow proud, he will bring a Child in the midst of them;
cc cs dt n1 vvb dt n1 pp-f dt np1 p-acp dt n1 vvn p-acp dt n1, po12 n1 vbz j p-acp png31, vdb pn22 av. cs dt n2 vvb j, pns31 vmb vvi dt n1 p-acp dt n1 pp-f pno32;
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and if contentious, to wipe out that stain, he will wash their feet.
and if contentious, to wipe out that stain, he will wash their feet.
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We are not only deprived of our former health in paradise, as the Papists would have it,
We Are not only deprived of our former health in paradise, as the Papists would have it,
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but we are also wounded and maimed, and stand in need of these crutches, as it were, of Precepts and Ensamples.
but we Are also wounded and maimed, and stand in need of these crutches, as it were, of Precepts and Ensamples.
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We are still going on in the paths of death, and thither we would hasten with hinds feet, did not God pull us back again,
We Are still going on in the paths of death, and thither we would hasten with hinds feet, did not God pull us back again,
pns12 vbr av vvg a-acp p-acp dt n2 pp-f n1, cc av pns12 vmd vvi p-acp n2 n2, vdd xx np1 vvi pno12 av av,
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and sometimes lead us with the cords of men, with the bands of love, and sometimes drive us by his threatnings,
and sometime led us with the cords of men, with the bans of love, and sometime drive us by his threatenings,
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and sometimes hearten us with the sight of others labouring on the way.
and sometime hearten us with the sighed of Others labouring on the Way.
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And if the opinion of some were true, that Original sin consisteth most in imitation, here were ample and sufficient remedy, in that God leads us by ensample.
And if the opinion of Some were true, that Original since Consisteth most in imitation, Here were ample and sufficient remedy, in that God leads us by ensample.
cc cs dt n1 pp-f d vbdr j, cst j-jn n1 vvz av-ds p-acp n1, av vbdr j cc j n1, p-acp cst np1 vvz pno12 p-acp n1.
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To this end he hath placed us in the communion of Saints; a gift which we either understand not, or undervalue;
To this end he hath placed us in the communion of Saints; a gift which we either understand not, or undervalue;
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and he hath wisely ordein'd that one Christian should be a lesson to another, which he should take out and learn,
and he hath wisely ordained that one Christian should be a Lesson to Another, which he should take out and Learn,
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and teach again, and then strive to improve.
and teach again, and then strive to improve.
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For it is here as in Arts and Sciences, Qui agit ut prior sit, forsitan, si non transierit, aequabit;
For it is Here as in Arts and Sciences, Qui agit ut prior sit, Perhaps, si non transierit, aequabit;
p-acp pn31 vbz av a-acp p-acp n2 cc n2, fw-fr fw-fr fw-la fw-la fw-la, fw-mi, fw-mi fw-fr fw-la, fw-la;
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He who, spurred on with an holy ambition, makes it his industry to exceed his patern, shall no doubt become as glorious a star as he,
He who, spurred on with an holy ambition, makes it his industry to exceed his pattern, shall no doubt become as glorious a star as he,
pns31 r-crq, vvn a-acp p-acp dt j n1, vvz pn31 po31 n1 pc-acp vvi po31 n1, vmb dx n1 vvi p-acp j dt n1 c-acp pns31,
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and by his holy emulation far out-shine him.
and by his holy emulation Far outshine him.
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Only endeavour we must, and not shut our eyes when God hath set his lights in his candlesticks.
Only endeavour we must, and not shut our eyes when God hath Set his lights in his candlesticks.
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A shame it is that Lot should be in Sodom, and his Devotion be imprisoned at home with him;
A shame it is that Lot should be in Sodom, and his Devotion be imprisoned At home with him;
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that Davids soul should be where there are haters of peace; that Peter should pass by, and not so much as his shadow reach us;
that Davids soul should be where there Are haters of peace; that Peter should pass by, and not so much as his shadow reach us;
cst np1 n1 vmd vbi c-crq pc-acp vbr n2 pp-f n1; cst np1 vmd vvi p-acp, cc xx av av-d c-acp po31 n1 vvb pno12;
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that the lesser stars, nay the Sun it self, should shine, and we be in darkness;
that the lesser Stars, nay the Sun it self, should shine, and we be in darkness;
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that it should be noon-day with us, and we grope as if it were midnight.
that it should be noonday with us, and we grope as if it were midnight.
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The Philosopher would not speak it without a Pudet dicere, without a Preface of Shame, Nunquam apertiùs quà m coram Catone peccatum, That for all so great an ensample of severity as Cato was, yet Vice was still impudent.
The Philosopher would not speak it without a It is shameful dicere, without a Preface of Shame, Never apertiùs quà m coram Cato peccatum, That for all so great an ensample of severity as Cato was, yet Vice was still impudent.
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And Pliny speaks it as a commendation of Trajane, That he was good among the worst:
And pliny speaks it as a commendation of Trajan, That he was good among the worst:
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For, saith he, when Camillus and Scipio lived, when Virtue had as it were made her self visible in those Worthies, it was a matter of no difficulty to be good:
For, Says he, when Camillus and Scipio lived, when Virtue had as it were made her self visible in those Worthies, it was a matter of no difficulty to be good:
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Tunc enim imitationis ardor, & semper melior aliquis accenderet: Tunc enim imitationis ardor, & semper melior aliquis accenderet:
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For then the heat of Imitation inflamed men, and still the life of some better man was a silent call to the weaker to follow after.
For then the heat of Imitation inflamed men, and still the life of Some better man was a silent call to the Weaker to follow After.
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2931
Beloved in our Lord and Saviour, the time was when this our Land was overcast with as thick a darkness as that of Aegypt,
beloved in our Lord and Saviour, the time was when this our Land was overcast with as thick a darkness as that of Egypt,
j-vvn p-acp po12 n1 cc n1, dt n1 vbds c-crq d po12 n1 vbds vvn p-acp p-acp j dt n1 c-acp d pp-f np1,
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2932
and there was no Goshen for a true Israelite, no light but that of the faggot, no place to profess safely in;
and there was no Goshen for a true Israelite, no Light but that of the faggot, no place to profess safely in;
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yet they then were followers of Christ, and in the Scriptures diligently searcht out the steps of the Apostles,
yet they then were followers of christ, and in the Scriptures diligently searched out the steps of the Apostles,
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and in spite of fire and persecution walked in them. And although the Gospel was unto them but as a light in a dark cloud,
and in spite of fire and persecution walked in them. And although the Gospel was unto them but as a Light in a dark cloud,
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yet by this light they traced the paths of the primitive Fathers, sub Principe dura, Temporibúsque malis;
yet by this Light they traced the paths of the primitive Father's, sub Principe dura, Temporibúsque malis;
av p-acp d n1 pns32 vvd dt n2 pp-f dt j n2, fw-la fw-la fw-la, fw-la fw-la;
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and in bad times they durst be good, when the Queen was even as a Lioness amongst the Lions,
and in bad times they durst be good, when the Queen was even as a Lioness among the Lions,
cc p-acp j n2 pns32 vvd vbb j, c-crq dt n1 vbds av p-acp dt n1 p-acp dt n2,
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and Cruelty lurkt no where more then under a Mitre and Rochet. The case, God be thanked, is otherwise with us now;
and Cruelty lurked no where more then under a Mitre and Rochet. The case, God be thanked, is otherwise with us now;
cc n1 vvd dx c-crq av-dc cs p-acp dt n1 cc n1. dt n1, np1 vbb vvn, vbz av p-acp pno12 av;
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The bands of our cativitie are snapt asunder;
The bans of our cativitie Are snapped asunder;
dt n2 pp-f po12 n1 vbr vvd av;
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The cup of God's wrath is taken out of our hands, and God hath made us as it were a strong brasen wall,
The cup of God's wrath is taken out of our hands, and God hath made us as it were a strong brazen wall,
dt n1 pp-f npg1 n1 vbz vvn av pp-f po12 n2, cc np1 vhz vvn pno12 p-acp pn31 vbdr dt j j n1,
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and his enemies and ours have fought against us, and have not prevailed.
and his enemies and ours have fought against us, and have not prevailed.
cc po31 n2 cc png12 vhi vvn p-acp pno12, cc vhb xx vvn.
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Antichrist is revealed, the mystery of iniquity laid open, errors of all kind detected, the Bible unclasped, teachers of truth like stars in the firmament, eminent, Wisdom cryeth out in the streets,
Antichrist is revealed, the mystery of iniquity laid open, errors of all kind detected, the bible unclasped, Teachers of truth like Stars in the firmament, eminent, Wisdom Cries out in the streets,
np1 vbz vvn, dt n1 pp-f n1 vvd j, n2 pp-f d n1 vvn, dt n1 vvn, n2 pp-f n1 av-j n2 p-acp dt n1, j, n1 vvz av p-acp dt n2,
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and Religion hath as it were placed her tabernacle in the Sun;
and Religion hath as it were placed her tabernacle in the Sun;
cc n1 vhz p-acp pn31 vbdr vvn pno31 n1 p-acp dt n1;
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and shall we still have a frost at our heart? shall we have withered hands? shall we be cold and benumned,
and shall we still have a frost At our heart? shall we have withered hands? shall we be cold and benumbed,
cc vmb pns12 av vhb dt n1 p-acp po12 n1? vmb pns12 vhi vvn n2? vmb pns12 vbi j-jn cc vvn,
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and not able to set one foot forward in the steps of our Forefathers? Beloved, let us look over into the tents of our enemies, into the tabernacles of Wickedness.
and not able to Set one foot forward in the steps of our Forefathers? beloved, let us look over into the tents of our enemies, into the Tabernacles of Wickedness.
cc xx j pc-acp vvi crd n1 av-j p-acp dt n2 pp-f po12 n2? j-vvn, vvb pno12 vvi a-acp p-acp dt n2 pp-f po12 n2, p-acp dt n2 pp-f n1.
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What doth that Church of Rome more crack of than of Antiquity, how like she is to the Church in former times,
What does that Church of Room more Crac of than of Antiquity, how like she is to the Church in former times,
q-crq vdz d n1 pp-f n1 dc n1 pp-f av pp-f n1, c-crq av-j pns31 vbz p-acp dt n1 p-acp j n2,
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how she hath still the same gate, and traceth the same paths? and that we are but of yesterday, that Luther breathed into us our first breath, that it troubleth us much, saith Gregory of Valence, that we are not able to shew any company of people in times past known to the world, whom we follow in our Doctrine and Religion? If we would pull down the Images out of their Church, they cry us down with a Populus eruditur, They are the Books of Laymen, by which they are instructed in the Articles of Faith,
how she hath still the same gate, and traces the same paths? and that we Are but of yesterday, that Luther breathed into us our First breath, that it Troubles us much, Says Gregory of Valence, that we Are not able to show any company of people in times past known to the world, whom we follow in our Doctrine and Religion? If we would pull down the Images out of their Church, they cry us down with a Populus eruditur, They Are the Books of Laymen, by which they Are instructed in the Articles of Faith,
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and have as it were before their eyes laid open the wholesome examples of the faithful, which may move them to compose their lives to the imitation of them.
and have as it were before their eyes laid open the wholesome Examples of the faithful, which may move them to compose their lives to the imitation of them.
cc vhb p-acp pn31 vbdr p-acp po32 n2 vvn av-j dt j n2 pp-f dt j, r-crq vmb vvi pno32 pc-acp vvi po32 n2 p-acp dt n1 pp-f pno32.
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If we would pull off those wings which they have given to Nature to soar up above her power,
If we would pull off those wings which they have given to Nature to soar up above her power,
cs pns12 vmd vvi a-acp d n2 r-crq pns32 vhb vvn p-acp n1 pc-acp vvi a-acp p-acp po31 n1,
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if we deny their Freewil, if we pull down their Babel of Merits, they then tell us of the ancient Worthies of their Church,
if we deny their Freewill, if we pull down their Babel of Merits, they then tell us of the ancient Worthies of their Church,
cs pns12 vvb po32 n1, cs pns12 vvb a-acp po32 np1 pp-f n2, pns32 av vvb pno12 pp-f dt j n2-j pp-f po32 n1,
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and add some Saints that were wicked men; yea some that never were men.
and add Some Saints that were wicked men; yea Some that never were men.
cc vvi d n2 cst vbdr j n2; uh d cst av-x vbdr n2.
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They will shew you what they have layed up for others in the treasury of the Church, to discharge their Debts before they owed them.
They will show you what they have laid up for Others in the treasury of the Church, to discharge their Debts before they owed them.
pns32 vmb vvi pn22 r-crq pns32 vhb vvn a-acp p-acp n2-jn p-acp dt n1 pp-f dt n1, pc-acp vvi po32 n2 c-acp pns32 vvd pno32.
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They say that we walk blindfold in our own waies, and will not open our eyes to see the times of old, that we have run away from the bosome of our Mother, and now suck strange breasts.
They say that we walk blindfold in our own ways, and will not open our eyes to see the times of old, that we have run away from the bosom of our Mother, and now suck strange breasts.
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It is true indeed, that we can both silence them in their boast, and wipe out their accusation;
It is true indeed, that we can both silence them in their boast, and wipe out their accusation;
pn31 vbz j av, cst pns12 vmb av-d vvi pno32 p-acp po32 n1, cc vvb av po32 n1;
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we can tell them that Rome is unlike her self: Non Roma praestat Romam, as Scaliger speaketh:
we can tell them that Rome is unlike her self: Non Roma praestat Rome, as Scaliger speaks:
pns12 vmb vvi pno32 cst np1 vbz j po31 n1: fw-fr np1 fw-la n1, p-acp np1 vvz:
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That the Church began not with Luther, but began then to be les, corrupt: That we left not her, but her Superstition:
That the Church began not with Luther, but began then to be less, corrupt: That we left not her, but her Superstition:
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That we walk in the old way, and are followers of the Professors of the primitive Truth which was then embraced when the Popes kitchin was not yet heated by the fire of Purgatory,
That we walk in the old Way, and Are followers of the Professors of the primitive Truth which was then embraced when the Popes kitchen was not yet heated by the fire of Purgatory,
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when his Exchequer was not fill'd by Indulgences, when there was no corner-Mass, when Transubstantiation was yet unbaked,
when his Exchequer was not filled by Indulgences, when there was no corner-Mass, when Transubstantiation was yet unbaked,
c-crq po31 n1 vbds xx vvn p-acp n2, c-crq pc-acp vbds dx n1, c-crq n1 vbds av j,
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when all Sins were accounted mortal, when Pardons were sold only for Prayers and Repentance,
when all Sins were accounted Mortal, when Pardons were sold only for Prayers and Repentance,
c-crq d n2 vbdr vvn j-jn, c-crq n2 vbdr vvn av-j p-acp n2 cc n1,
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when there were no Merits heard of but our Saviours, when the people were not cousened of the Cup;
when there were no Merits herd of but our Saviors, when the people were not cozened of the Cup;
c-crq a-acp vbdr dx n2 vvn pp-f p-acp po12 ng1, c-crq dt n1 vbdr xx vvn pp-f dt n1;
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when the Pope was not Jupiter fulminans, when he had no thunderbolt, no power of deposing Kings and Emperours.
when the Pope was not Jupiter fulminans, when he had no thunderbolt, no power of deposing Kings and emperors.
c-crq dt n1 vbds xx np1 fw-la, c-crq pns31 vhd dx n1, dx n1 pp-f vvg n2 cc n2.
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But, Beloved, our Christian care and industry should be, that we rank not our selves amongst those of whom St. Paul affirms that they held the truth of God in unrighteousness, that we walk as children of the truth, ne dicta factis deficientibus erubescant, as Tertullian speaketh;
But, beloved, our Christian care and industry should be, that we rank not our selves among those of whom Saint Paul affirms that they held the truth of God in unrighteousness, that we walk as children of the truth, ne dicta factis deficientibus erubescent, as Tertullian speaks;
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that our life give not our profession the lye;
that our life give not our profession the lie;
d po12 n1 vvb xx po12 n1 dt n1;
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that we may put to silence the ignorance of foolish men, as St. Peter saith, that when they speak evil of us, they may be ashamed which blame our good conversation in Christ:
that we may put to silence the ignorance of foolish men, as Saint Peter Says, that when they speak evil of us, they may be ashamed which blame our good Conversation in christ:
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For if we follow Christ and his Apostles only in word and shew, if we wear Christs colours,
For if we follow christ and his Apostles only in word and show, if we wear Christ colours,
c-acp cs pns12 vvb np1 cc po31 n2 av-j p-acp n1 cc n1, cs pns12 vvb npg1 n2,
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and fight under the Devils banner, the title of CHRISTIAN will no more befit us then that of BONIFACE a hard-visage,
and fight under the Devils banner, the title of CHRISTIAN will no more befit us then that of BONIFACE a hard-visage,
cc vvi p-acp dt ng1 n1, dt n1 pp-f njp vmb av-dx av-dc vvi pno12 av d pp-f np1 dt n1,
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or that of URBANUS a cruel Pope.
or that of URBANUS a cruel Pope.
cc d pp-f np1 dt j n1.
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Therefore a Christian is well defined by an ancient Father to be qui Christum verbis & operibus quantum homini possibile est imitari nititur, that striveth,
Therefore a Christian is well defined by an ancient Father to be qui Christ verbis & operibus quantum Homini possibile est imitari Nititur, that striveth,
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as much as lies in the power of Man, to imitate Christ, by making his Hand as active as his Tongue, to imitate him both in his deeds and in his words.
as much as lies in the power of Man, to imitate christ, by making his Hand as active as his Tongue, to imitate him both in his Deeds and in his words.
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You see, Beloved, that our Weaknes's stands in need of that which God hath graciously reached out unto us, this help of Example.
You see, beloved, that our Weaknes's Stands in need of that which God hath graciously reached out unto us, this help of Exampl.
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As he hath made the Ear, so the Eye also, to obtein Learning.
As he hath made the Ear, so the Eye also, to obtain Learning.
p-acp pns31 vhz vvn dt n1, av dt n1 av, pc-acp vvi n1.
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And lest we should complain of impossibility to perform what he commands, he hath proposed unto us men of the same mould we are of.
And lest we should complain of impossibility to perform what he commands, he hath proposed unto us men of the same mould we Are of.
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This Doctrine then concerns us two ways; 1. in respect of our selves; 2. in respect of others.
This Doctrine then concerns us two ways; 1. in respect of our selves; 2. in respect of Others.
d n1 av vvz pno12 crd n2; crd p-acp n1 pp-f po12 n2; crd p-acp n1 pp-f n2-jn.
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In respect of our selves, 1. to remove the letts and hindrances of Imitation; 2. to observe the rules of Imitation. Now there are divers hindrances. I will mention but three.
In respect of our selves, 1. to remove the lets and hindrances of Imitation; 2. to observe the rules of Imitation. Now there Are diverse hindrances. I will mention but three.
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The first is spiritual Pride and Self-conceit.
The First is spiritual Pride and Self-conceit.
dt ord vbz j n1 cc n1.
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We willingly perswade our selves that we are out of danger, and that we can go upon our own strength;
We willingly persuade our selves that we Are out of danger, and that we can go upon our own strength;
pns12 av-j vvb po12 n2 cst pns12 vbr av pp-f n1, cc cst pns12 vmb vvi p-acp po12 d n1;
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that we may rather be examples to others than follow them.
that we may rather be Examples to Others than follow them.
cst pns12 vmb av-c vbi n2 p-acp ng2-jn av vvb pno32.
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At a sight only of our Saviour, at the least feeling of the operation of the Spirit, with Peter, we cast our selves into the Sea, we venture upon any temptation,
At a sighed only of our Saviour, At the least feeling of the operation of the Spirit, with Peter, we cast our selves into the Sea, we venture upon any temptation,
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and think we can walk in the most dangerous places without a leader. And this Self-conceit proceedeth from want of grace.
and think we can walk in the most dangerous places without a leader. And this Self-conceit Proceedeth from want of grace.
cc vvb pns12 vmb vvi p-acp dt av-ds j n2 p-acp dt n1. cc d n1 vvz p-acp n1 pp-f n1.
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Grace teacheth us to remove this hinderance. Non extollit, sed humilitat, saith one: Grace doth not puff up, but humble a man: It shews him unto himself.
Grace Teaches us to remove this hindrance. Non extollit, sed humilitat, Says one: Grace does not puff up, but humble a man: It shows him unto himself.
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The more a man tasts of these spiritual vanities, the greater is his hunger, and he will leap for joy to eat them at any table.
The more a man tastes of these spiritual vanities, the greater is his hunger, and he will leap for joy to eat them At any table.
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Therefore it was a good rule of St. Hirome, Omnium simus minimi, ut omnium fiamus maximi, Let us in our own opinion be the least of all,
Therefore it was a good Rule of Saint Hirome, Omnium Simus minimi, ut omnium fiamus maximi, Let us in our own opinion be the least of all,
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and then we shall strive forward and forward, and by a willingness to follow others example grow up to be the greatest of all.
and then we shall strive forward and forward, and by a willingness to follow Others Exampl grow up to be the greatest of all.
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This Self-conceit works in us a Prejudicate opinion, and makes us undervalue and detract from the worth of our brother, Which is the second hinderance.
This Self-conceit works in us a Prejudicate opinion, and makes us undervalue and detract from the worth of our brother, Which is the second hindrance.
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We may see it in the Scribes and Pharisees. They were forsooth Moses disciples, and were swelled up with the thought of that chair:
We may see it in the Scribes and Pharisees. They were forsooth Moses Disciples, and were swelled up with the Thought of that chair:
pns12 vmb vvi pn31 p-acp dt n2 cc np2. pns32 vbdr uh np1 n2, cc vbdr vvn a-acp p-acp dt n1 pp-f d n1:
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As for Jesus, he was not known unto them from whence he was. And how crafty were they, being cheated themselves, to deceive others.
As for jesus, he was not known unto them from whence he was. And how crafty were they, being cheated themselves, to deceive Others.
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They buzze into the peoples ears that he was but the Carpenters Son, that none of the rulers believed on him.
They buzz into the peoples ears that he was but the Carpenters Son, that none of the Rulers believed on him.
pns32 vvb p-acp dt ng1 n2 cst pns31 vbds p-acp dt n2 n1, cst pix pp-f dt n2 vvn p-acp pno31.
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And so daily in themselves they encreased a willing and obstinate ignorance; and at last, not knowing him, they crucified the Lord of life.
And so daily in themselves they increased a willing and obstinate ignorance; and At last, not knowing him, they Crucified the Lord of life.
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Therefore the Apostle, speaking of the diversity of gifts, and offices of the members of Christ, gives this counsel, In giving honor, go one before another.
Therefore the Apostle, speaking of the diversity of Gifts, and Offices of the members of christ, gives this counsel, In giving honour, go one before Another.
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Our honor, our preferment, our precedencie is to honor our brother.
Our honour, our preferment, our precedency is to honour our brother.
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If we honor him for those good gifts which God hath bestowed upon him, we shall strive to benefit our selves by them, lumen de lumine accendere, to light our candle at his, to borrow of his lustre, to sit at that heavenly fire which warms his breast.
If we honour him for those good Gifts which God hath bestowed upon him, we shall strive to benefit our selves by them, lumen de lumine accendere, to Light our candle At his, to borrow of his lustre, to fit At that heavenly fire which warms his breast.
cs pns12 vvb pno31 p-acp d j n2 r-crq np1 vhz vvn p-acp pno31, pns12 vmb vvi pc-acp vvi po12 n2 p-acp pno32, fw-la fw-la fw-la fw-la, pc-acp vvi po12 n1 p-acp png31, pc-acp vvi pp-f po31 n1, pc-acp vvi p-acp d j n1 r-crq vvz po31 n1.
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When Naaman was to be healed of his Leprosie, Elisha bad him wash himself seven times in the River of Jordan:
When Naaman was to be healed of his Leprosy, Elisha bade him wash himself seven times in the River of Jordan:
c-crq np1 vbds pc-acp vbi vvn pp-f po31 n1, np1 vvd pno31 vvi px31 crd n2 p-acp dt n1 pp-f np1:
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but at this the Syrian was wroth, and his thoughts were at home.
but At this the Syrian was wroth, and his thoughts were At home.
cc-acp p-acp d dt jp vbds j, cc po31 n2 vbdr p-acp n1-an.
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Abanah and Pharpar, Rivers of Damascus, were better with him then all the waters of Israel. Abanah and Pharpar, rivers of Damascus, were better with him then all the waters of Israel.
np1 cc np1, n2 pp-f np1, vbdr jc p-acp pno31 av d dt n2 pp-f np1.
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And if he after had not been better advised, he had still remained and died a Leper.
And if he After had not been better advised, he had still remained and died a Leper.
cc cs pns31 a-acp vhd xx vbn av-jc vvn, pns31 vhd av vvn cc vvd dt n1.
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Beloved, if thy brother hath tasted of Gods graces, If the river of God hath made his heart glad,
beloved, if thy brother hath tasted of God's graces, If the river of God hath made his heart glad,
j-vvn, cs po21 n1 vhz vvn pp-f npg1 n2, cs dt n1 pp-f np1 vhz vvn po31 n1 j,
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and God hath appointed that thou shouldst wash at this river, that thou shouldst amend by his fruitful example,
and God hath appointed that thou Shouldst wash At this river, that thou Shouldst amend by his fruitful Exampl,
cc np1 vhz vvn cst pns21 vmd2 vvi p-acp d n1, cst pns21 vmd2 vvi p-acp po31 j n1,
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and thou then esteeming him to be dry and barren, thinkst of a fountain at home, of thine own ability, take heed that thou still retain not thy leprosie of sin;
and thou then esteeming him to be dry and barren, Thinkest of a fountain At home, of thine own ability, take heed that thou still retain not thy leprosy of since;
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take heed thou perish not in thy sin, and that it may not truly be said of thee, He that is a scholar to himself hath a fool to his master.
take heed thou perish not in thy since, and that it may not truly be said of thee, He that is a scholar to himself hath a fool to his master.
vvb n1 pns21 vvb xx p-acp po21 n1, cc cst pn31 vmb xx av-j vbi vvn pp-f pno21, pns31 cst vbz dt n1 p-acp px31 vhz dt n1 p-acp po31 n1.
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To this end let Charity possess thy heart, that excellent gift of Charity, quae se consiliis suis non credit, which trusts not her self to her own counsels,
To this end let Charity possess thy heart, that excellent gift of Charity, Quae se Concilis suis non credit, which trusts not her self to her own Counsels,
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as Ambrose speaks, which envieth not, which thinketh not evil. Whose contemplation blesseth it self with the Patience of Job, the Sincerity of David, the Courage of Nehemiah, the Industry of Paul:
as Ambrose speaks, which Envieth not, which Thinketh not evil. Whose contemplation Blesses it self with the Patience of Job, the Sincerity of David, the Courage of Nehemiah, the Industry of Paul:
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Which writes in our memories these good examples, and teacheth us to turn them over every day:
Which writes in our memories these good Examples, and Teaches us to turn them over every day:
r-crq vvz p-acp po12 n2 d j n2, cc vvz pno12 pc-acp vvi pno32 p-acp d n1:
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Which will not suffer us to undervalue our brother;
Which will not suffer us to undervalue our brother;
r-crq vmb xx vvi pno12 pc-acp vvi po12 n1;
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but makes us nourish the least spark of goodness in him, and, if we can, blow it and enliven it into a flame both in his breast and ours.
but makes us nourish the least spark of Goodness in him, and, if we can, blow it and enliven it into a flame both in his breast and ours.
cc-acp vvz pno12 vvi dt ds n1 pp-f n1 p-acp pno31, cc, cs pns12 vmb, vvb pn31 cc vvi pn31 p-acp dt n1 av-d p-acp po31 n1 cc png12.
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The third and last hinderance of Christian Imitation is spiritual Drowsiness.
The third and last hindrance of Christian Imitation is spiritual Drowsiness.
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The Schoolmen call it Acedia, the Devils dormitory and sleepy potion, by which each faculty of the soul is laid in a deep sleep;
The Schoolmen call it Acedia, the Devils dormitory and sleepy potion, by which each faculty of the soul is laid in a deep sleep;
dt n2 vvb pn31 np1, dt ng1 n1 cc j n1, p-acp r-crq d n1 pp-f dt n1 vbz vvn p-acp dt j-jn n1;
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so that though God call never so loud by his cryers, the Preachers of his word, by the open and visible examples of good men,
so that though God call never so loud by his criers, the Preachers of his word, by the open and visible Examples of good men,
av cst cs np1 vvb av-x av j p-acp po31 n2, dt n2 pp-f po31 n1, p-acp dt j cc j n2 pp-f j n2,
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yet we hear not, we stir not, we walk not, or, if we do, it is but like those that walk in their sleep:
yet we hear not, we stir not, we walk not, or, if we do, it is but like those that walk in their sleep:
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our phansie is troubled, and we know not whether we do or no.
our fancy is troubled, and we know not whither we do or no.
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If we stir and move, it is but like the Sluggard in the Proverbs, to fold the hands, to lye down, and sleep again in sin;
If we stir and move, it is but like the Sluggard in the Proverbs, to fold the hands, to lie down, and sleep again in since;
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like Eulychus in the Acts, whilst Paul is a preaching, whilst the example of good men is vocal, we are fast asleep, in danger to fall down, and break our necks.
like Eulychus in the Acts, while Paul is a preaching, while the Exampl of good men is vocal, we Are fast asleep, in danger to fallen down, and break our necks.
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By this we suffer our souls to gather rust, which should shine and glister with the continual exercise of good works, which should be rub'd and furbished as it were with the frequent meditation of the good life of others.
By this we suffer our Souls to gather rust, which should shine and glister with the continual exercise of good works, which should be rubbed and furbished as it were with the frequent meditation of the good life of Others.
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By this we are utterly deprived of that great help in our warfare, the Imitation of others.
By this we Are utterly deprived of that great help in our warfare, the Imitation of Others.
p-acp d pns12 vbr av-j vvn pp-f cst j n1 p-acp po12 n1, dt n1 pp-f n2-jn.
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Rowse then up your selves, Beloved, and remove this hindrance: awake from this sleep, and stand up.
Rowse then up your selves, beloved, and remove this hindrance: awake from this sleep, and stand up.
np1 av a-acp po22 n2, vvn, cc vvi d n1: vvb p-acp d n1, cc vvb a-acp.
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Let the quire of Angels and the joyes of Heaven wake you. Let the howling and gnashing of teeth, the noise of the damned, stir you.
Let the choir of Angels and the Joys of Heaven wake you. Let the howling and gnashing of teeth, the noise of the damned, stir you.
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As ye have heretofore drunk nothing but the top of the cup, the sweet of sin,
As you have heretofore drunk nothing but the top of the cup, the sweet of since,
p-acp pn22 vhb av vvn pix cc-acp dt n1 pp-f dt n1, dt j pp-f n1,
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so now take and drink the dregs of it, that it may be bitter to your soul,
so now take and drink the dregs of it, that it may be bitter to your soul,
av av vvi cc vvi dt n2 pp-f pn31, cst pn31 vmb vbi j p-acp po22 n1,
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and that your spirit may be wounded:
and that your Spirit may be wounded:
cc cst po22 n1 vmb vbi vvn:
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and then yee will not be able to bear it, then yee will stir and move and be active,
and then ye will not be able to bear it, then ye will stir and move and be active,
cc cs pn22 vmb xx vbi j pc-acp vvi pn31, cs pn22 vmb vvi cc vvi cc vbi j,
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then yee will make use of the examples of good men, and do any thing to be rid of this cup.
then ye will make use of the Examples of good men, and do any thing to be rid of this cup.
cs pn22 vmb vvi n1 pp-f dt n2 pp-f j n2, cc vdb d n1 pc-acp vbi vvn pp-f d n1.
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Thus we have opened the door, and removed the barr, and are now as it were in the plain field, in our walk:
Thus we have opened the door, and removed the bar, and Are now as it were in the plain field, in our walk:
av pns12 vhb vvn dt n1, cc vvd dt n1, cc vbr av p-acp pn31 vbdr p-acp dt j n1, p-acp po12 n1:
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In the second place we must take heed how we walk, and observe the Rules of Imitation.
In the second place we must take heed how we walk, and observe the Rules of Imitation.
p-acp dt ord n1 pns12 vmb vvi n1 c-crq pns12 vvb, cc vvb dt n2 pp-f n1.
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And first we must not take our patern upon trust; no, not St. Paul himself. He brings it in indeed as a Duty, Be yee followers of me;
And First we must not take our pattern upon trust; no, not Saint Paul himself. He brings it in indeed as a Duty, Be ye followers of me;
cc ord pns12 vmb xx vvi po12 n1 p-acp n1; uh-dx, xx n1 np1 px31. pns31 vvz pn31 p-acp av c-acp dt n1, vbb pn22 n2 pp-f pno11;
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but he adds this direction, as I am of Christ.
but he adds this direction, as I am of christ.
p-acp pns31 vvz d n1, c-acp pns11 vbm pp-f np1.
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For in imitation, besides the persons, there is also to be considered, saith Quintilian, quid sit, ad quod efficiendum nos comparemus, what it is we must imitate in the persons.
For in imitation, beside the Persons, there is also to be considered, Says Quintilian, quid sit, ad quod efficiendum nos comparemus, what it is we must imitate in the Persons.
c-acp p-acp n1, p-acp dt n2, pc-acp vbz av pc-acp vbi vvn, vvz np1, fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, r-crq pn31 vbz pns12 vmb vvi p-acp dt n2.
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Thus, like those Physicians Sidonius speaks of, officiosè occidit, she will kill thee with good words;
Thus, like those Physicians Sidonius speaks of, officiosè occidit, she will kill thee with good words;
av, av-j d n2 np1 vvz pp-f, fw-la fw-la, pns31 vmb vvi pno21 p-acp j n2;
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like some kind of Serpents, she will sting thee, and thou shalt dance when thou art stung;
like Some kind of Serpents, she will sting thee, and thou shalt dance when thou art stung;
av-j d n1 pp-f n2, pns31 vmb vvi pno21, cc pns21 vm2 vvi c-crq pns21 vb2r vvn;
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Spes absentis est we hope for that we see not: the Saints rest in God. Spes itinerantis est; Hope is my companion in my journey:Spes absentis est we hope for that we see not: the Saints rest in God. Spes itinerantis est; Hope is my Companion in my journey:
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We must no further follow them than they follow the rules of Art. And he tells us of many in his age who thought themselves perfect Ciceronians if they could shut up a period with esse videatur. Some there were quibus vitium pro exemplo erat, saith Seneca, who imitated nothing but that which was bad in the best.
We must no further follow them than they follow the rules of Art. And he tells us of many in his age who Thought themselves perfect Ciceronians if they could shut up a Period with esse Videatur. some there were quibus Vitium Pro exemplo erat, Says Senecca, who imitated nothing but that which was bad in the best.
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It is so in our Christian profession; We must view, and try, and understand what we are to imitate.
It is so in our Christian profession; We must view, and try, and understand what we Are to imitate.
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We must not make use of all eyes, but of those only which look upon the Lord.
We must not make use of all eyes, but of those only which look upon the Lord.
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We must not walk as it were upon other mens feet, unless we know what paths they tread.
We must not walk as it were upon other men's feet, unless we know what paths they tread.
pns12 vmb xx vvi c-acp pn31 vbdr p-acp j-jn ng2 n2, cs pns12 vvb r-crq n2 pns32 vvb.
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We must not follow all guides: for some may be blind, and lead us into the ditch.
We must not follow all guides: for Some may be blind, and led us into the ditch.
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To this end God hath bounded and limited us in our walks, and drawn out as it were certain lines.
To this end God hath bounded and limited us in our walks, and drawn out as it were certain lines.
p-acp d n1 np1 vhz vvn cc vvn pno12 p-acp po12 n2, cc vvn av c-acp pn31 vbdr j n2.
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In the Scripture he tells thee, Thus far shalt thou go; Thus far shalt thou follow, and no further.
In the Scripture he tells thee, Thus Far shalt thou go; Thus Far shalt thou follow, and no further.
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3032
If any do transilire line as, as Tertullian speaks, leap over the lines, pass the limits, thou must leave him there, and keep within thy bounds.
If any do Transilire line as, as Tertullian speaks, leap over the lines, pass the Limits, thou must leave him there, and keep within thy bounds.
cs d vdb j n1 a-acp, p-acp np1 vvz, vvb a-acp dt n2, vvb dt n2, pns21 vmb vvi pno31 a-acp, cc vvi p-acp po21 n2.
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3033
All other waies are dangerous, all others paths slippery, all other imitation damnable. This the Church of Rome is well acquainted with;
All other ways Are dangerous, all Others paths slippery, all other imitation damnable. This the Church of Rome is well acquainted with;
av-d j-jn n2 vbr j, d n2-jn n2 j, d j-jn n1 j. np1 dt n1 pp-f np1 vbz av vvn p-acp;
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and therefore she breaks down the bounds, pulls down the limits, hides the lines, dammeth up the Kings highway.
and Therefore she breaks down the bounds, pulls down the Limits, hides the lines, dammeth up the Kings highway.
cc av pns31 vvz a-acp dt n2, vvz a-acp dt n2, vvz dt n2, vvz a-acp dt ng1 n1.
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3035
She pulls out thy eyes, and there she leads thee in a way indeed, but not of Truth, in a by-path, in a way leading out of the way.
She pulls out thy eyes, and there she leads thee in a Way indeed, but not of Truth, in a bypath, in a Way leading out of the Way.
pns31 vvz av po21 n2, cc a-acp pns31 vvz pno21 p-acp dt n1 av, cc-acp xx pp-f n1, p-acp dt n1, p-acp dt n1 vvg av pp-f dt n1.
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The way of Truth it cannot be: For veritas nihil erubescit, nisi solummodò abscondi; Truth blusheth at nothing, but to be hid:
The Way of Truth it cannot be: For veritas nihil erubescit, nisi solummodò abscondi; Truth blusheth At nothing, but to be hid:
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3037
But I must walk their way, and not know whether it be a way or no.
But I must walk their Way, and not know whither it be a Way or no.
cc-acp pns11 vmb vvi po32 n1, cc xx vvi cs pn31 vbb dt n1 cc uh-dx.
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3038
Though I doubt, yet I must not dare to question it, but must still walk on,
Though I doubt, yet I must not Dare to question it, but must still walk on,
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3039
and put it to the adventure.
and put it to the adventure.
cc vvd pn31 p-acp dt n1.
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3040
If Idolatry and Superstition and blind Obedience will saint a man, then I am sure to be a Saint in heaven.
If Idolatry and Superstition and blind obedience will saint a man, then I am sure to be a Saint in heaven.
cs n1 cc n1 cc j n1 vmb n1 dt n1, cs pns11 vbm j pc-acp vbi dt n1 p-acp n1.
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That Church reacheth forth unto thee a cup, and sayes it is of the water of life,
That Church reaches forth unto thee a cup, and Says it is of the water of life,
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3042
when indeed it is but poison. She hath an open breast, and a motherly affection:
when indeed it is but poison. She hath an open breast, and a motherly affection:
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she shews thee a milky way, but which neither Christ nor his Apostles ever trod in:
she shows thee a milky Way, but which neither christ nor his Apostles ever trod in:
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3044
No tracking of them but by bloud. She shews thee an easie way, a sensual way, made passable by Indulgences, and Pardons, and private Masses, and Supererogation:
No tracking of them but by blood. She shows thee an easy Way, a sensual Way, made passable by Indulgences, and Pardons, and private Masses, and Supererogation:
dx vvg pp-f pno32 p-acp p-acp n1. pns31 vvz pno21 dt j n1, dt j n1, vvd j p-acp n2, cc n2, cc j n2, cc n1:
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3045
only thou must walk in it without offense to the Church of Rome.
only thou must walk in it without offence to the Church of Rome.
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3048
she will flatter thee to thy destruction, and thou shalt perish as it were in a dream.
she will flatter thee to thy destruction, and thou shalt perish as it were in a dream.
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Beloved, what shall we do then? We will pray to God with Paul, to guide our journey; with David, to make our way upright.
beloved, what shall we do then? We will pray to God with Paul, to guide our journey; with David, to make our Way upright.
j-vvn, r-crq vmb pns12 vdi av? pns12 vmb vvi p-acp np1 p-acp np1, pc-acp vvi po12 n1; p-acp np1, pc-acp vvi po12 n1 av-j.
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We will say as Israel said to Sihon King of the Amorites, We will neither turn aside into the fields,
We will say as Israel said to Sihon King of the amorites, We will neither turn aside into the fields,
pns12 vmb vvi p-acp np1 vvd p-acp np1 n1 pp-f dt np1, pns12 vmb av-dx vvi av p-acp dt n2,
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nor into the vinyards, neither drink of the waters of the wells. nor into the vineyards, neither drink of the waters of the wells.
ccx p-acp dt n2, dx n1 pp-f dt n2 pp-f dt n2.
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We will neither walk in those specious pleasing wayes, nor taste of the Wine which that Harlot hath mingled, nor draw water out of those Wells which they have digged unto themselves:
We will neither walk in those specious pleasing ways, nor taste of the Wine which that Harlot hath mingled, nor draw water out of those Wells which they have dug unto themselves:
pns12 vmb av-dx vvi p-acp d j j-vvg n2, ccx n1 pp-f dt n1 r-crq d n1 vhz vvn, ccx vvb n1 av pp-f d n2 r-crq pns32 vhb vvn p-acp px32:
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but we will go in the Kings high-way, even in that way wherein the Apostles, the Prophets, the blessed Martyrs, the holy Saints, all our Forefathers, by the light of Scripture have gone before us.but we will go in the Kings highway, even in that Way wherein the Apostles, the prophets, the blessed Martyrs, the holy Saints, all our Forefathers, by the Light of Scripture have gone before us.
cc-acp pns12 vmb vvi p-acp dt ng1 n1, av p-acp d n1 c-crq dt n2, dt n2, dt j-vvn n2, dt j n2, d po12 n2, p-acp dt n1 pp-f n1 vhb vvn p-acp pno12.
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The second Rule of our Christian Imitation is, That we strive to imitate the best. Stultissimum est, non optimum quemque proponere, saith Pliny;
The second Rule of our Christian Imitation is, That we strive to imitate the best. Stultissimum est, non optimum quemque proponere, Says pliny;
dt ord n1 pp-f po12 np1 n1 vbz, cst pns12 vvb pc-acp vvi dt js. fw-la fw-la, fw-fr fw-la fw-la fw-la, vvz np1;
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It is great folly not to propose alwaies the best patern. And, Elige Catonem, saith Seneca;
It is great folly not to propose always the best pattern. And, Elige Catonem, Says Senecca;
pn31 vbz j n1 xx pc-acp vvi av dt js n1. np1, vvb fw-la, vvz np1;
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Chuse a Cato, a prime eminent man, by whose autority thy secret thoughts may be more holy, the very memory of whom may compose thy manners;
Choose a Cato, a prime eminent man, by whose Authority thy secret thoughts may be more holy, the very memory of whom may compose thy manners;
vvb dt np1, dt n-jn j n1, p-acp rg-crq n1 po21 j-jn n2 vmb vbi av-dc j, dt j n1 pp-f r-crq vmb vvi po21 n2;
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whom not only to see, but to think of, will be a help to the reformation of thy life.
whom not only to see, but to think of, will be a help to the Reformation of thy life.
r-crq xx av-j pc-acp vvi, cc-acp pc-acp vvi pp-f, vmb vbi dt n1 p-acp dt n1 pp-f po21 n1.
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Dost thou live with any in whom the good gifts and graces of God are shining and resplendent, who are strict and exact,
Dost thou live with any in whom the good Gifts and graces of God Are shining and resplendent, who Are strict and exact,
vd2 pns21 vvi p-acp d p-acp ro-crq dt j n2 cc n2 pp-f np1 vbr vvg cc j, r-crq vbr j cc j,
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and so retein the precepts of God in memory that they forget them not in their works:
and so retain the Precepts of God in memory that they forget them not in their works:
cc av vvb dt n2 pp-f np1 p-acp n1 cst pns32 vvb pno32 xx p-acp po32 n2:
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Then, as St. James saith, Take the Prophets for example, so I say, Take these for an ensample;
Then, as Saint James Says, Take the prophets for Exampl, so I say, Take these for an ensample;
av, c-acp n1 np1 vvz, vvb dt n2 p-acp n1, av pns11 vvb, vvb d p-acp dt n1;
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lodge them in the closet of thy heart; confer with their virtuous actions, and study them:
lodge them in the closet of thy heart; confer with their virtuous actions, and study them:
vvb pno32 p-acp dt n1 pp-f po21 n1; vvb p-acp po32 j n2, cc vvi pno32:
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And if at any time the Devil and the World put thee upon those actions which might make thee to forget thy copy,
And if At any time the devil and the World put thee upon those actions which might make thee to forget thy copy,
cc cs p-acp d n1 dt n1 cc dt n1 vvb pno21 p-acp d n2 r-crq vmd vvi pno21 pc-acp vvi po21 n1,
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then take it into thy hands, and look it over again;
then take it into thy hands, and look it over again;
av vvb pn31 p-acp po21 n2, cc vvb pn31 a-acp av;
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and as St. Cyprian would often call for Tertullians works, with a Da magistrum, Give me my master;
and as Saint Cyprian would often call for Tertullia's works, with a Dam Magistrum, Give me my master;
cc c-acp n1 np1 vmd av vvi p-acp ng1 n2, p-acp dt n1 fw-la, vvb pno11 po11 n1;
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so do thou, Da praeceptores, Give me the instructing examples of these good men;
so do thou, Dam praeceptores, Give me the instructing Examples of these good men;
av vdb pns21, n1 vvz, vvb pno11 dt n-vvg n2 pp-f d j n2;
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let them alwaies be before my eyes, let them be a second rule by which I may correct my life and manners:
let them always be before my eyes, let them be a second Rule by which I may correct my life and manners:
vvb pno32 av vbi p-acp po11 n2, vvb pno32 vbi dt ord n1 p-acp r-crq pns11 vmb vvi po11 n1 cc n2:
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Let me not loose this help which God hath granted me, of Imitation.
Let me not lose this help which God hath granted me, of Imitation.
vvb pno11 xx vvi d n1 r-crq np1 vhz vvn pno11, pp-f n1.
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But, Beloved, here beware we must, that we mistake not the Goats for the Sheep, the left hand for the right;
But, beloved, Here beware we must, that we mistake not the Goats for the Sheep, the left hand for the right;
p-acp, vvn, av vvb pns12 vmb, cst pns12 vvb xx dt n2 p-acp dt n1, dt j n1 p-acp dt n-jn;
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and so he shuts us out of the little flock, and thrusts us into the folds of Goats;
and so he shuts us out of the little flock, and thrusts us into the folds of Goats;
cc av pns31 vvz pno12 av pp-f dt j n1, cc vvz pno12 p-acp dt n2 pp-f n2;
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and thus we deceive our selves. Plerique ducimur non ad rationem, sed ad similitudinem;
and thus we deceive our selves. Plerique ducimur non ad rationem, sed ad similitudinem;
cc av pns12 vvb po12 n2. np1 fw-la fw-fr fw-la fw-la, fw-la fw-la fw-la;
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We are not guided by Reason, but let her slip, and so are carried away as it were in a throng, non quà eundum, sed quà itur, not indeed whither we should go,
We Are not guided by Reason, but let her slip, and so Are carried away as it were in a throng, non quà eundum, sed quà itur, not indeed whither we should go,
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but whither the many-headed multitude lead us.
but whither the manyheaded multitude led us.
cc-acp c-crq dt j n1 vvb pno12.
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Therefore thou must take this as a Rule, Multitudo, argumentum mali; No surer argument that men are evil, then that they are many.
Therefore thou must take this as a Rule, Multitudo, argumentum mali; No Surer argument that men Are evil, then that they Are many.
av pns21 vmb vvi d p-acp dt n1, fw-la, fw-la fw-la; dx jc n1 cst n2 vbr j-jn, av cst pns32 vbr d.
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The City of the Lord is not so peopled as the City of the World, which the Devil hath erected;
The city of the Lord is not so peopled as the city of the World, which the devil hath erected;
dt n1 pp-f dt n1 vbz xx av vvn p-acp dt n1 pp-f dt n1, r-crq dt n1 vhz vvn;
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neither is Heaven so full as Hell;
neither is Heaven so full as Hell;
av-dx vbz n1 av j c-acp n1;
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nor are there so many Saints as there are Devils, not so many chosen as there are past-by, not somany good examples as there be bad ones.
nor Are there so many Saints as there Are Devils, not so many chosen as there Are past-by, not somany good Examples as there be bad ones.
ccx vbr pc-acp av d n2 c-acp a-acp vbr n2, xx av av-d vvn c-acp a-acp vbr j, xx n1 j n2 c-acp pc-acp vbi j pi2.
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We undervalue true professors, we make their Paucitie a blemish, whereas our Saviour tells us his flock is little, a lily amongst the thorns;
We undervalue true professors, we make their Paucity a blemish, whereas our Saviour tells us his flock is little, a Lily among the thorns;
pns12 vvi j n2, pns12 vvb po32 n1 dt n1, cs po12 n1 vvz pno12 po31 vvb vbz j, dt n1 p-acp dt n2;
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and when God commands us Exod. 23. as in this so in all actions, not to follow a multitude in evil.
and when God commands us Exod 23. as in this so in all actions, not to follow a multitude in evil.
cc c-crq np1 vvz pno12 np1 crd p-acp p-acp d av p-acp d n2, xx pc-acp vvi dt n1 p-acp j-jn.
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And this in our Christian Imitation we must observe in respect of our selves. We must be careful too in respect of others.
And this in our Christian Imitation we must observe in respect of our selves. We must be careful too in respect of Others.
cc d p-acp po12 np1 n1 pns12 vmb vvi p-acp n1 pp-f po12 n2. pns12 vmb vbi j av p-acp n1 pp-f n2-jn.
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And since God hath made Imitation such a help to our Salvation, we must strive to be guides and lights unto our weaker brethren, not an ignis fatuus, or lambens, a fat and foggy meteor, to lead them out of the way,
And since God hath made Imitation such a help to our Salvation, we must strive to be guides and lights unto our Weaker brothers, not an ignis fatuus, or lambens, a fat and foggy meteor, to led them out of the Way,
cc p-acp np1 vhz vvn n1 d dt n1 p-acp po12 n1, pns12 vmb vvi pc-acp vbi n2 cc n2 p-acp po12 jc n2, xx dt fw-la fw-la, cc fw-la, dt j cc j n1, pc-acp vvi pno32 av pp-f dt n1,
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but stellae micantes, bright and glistering stars, to lead them to Christ. And this in the first place concerneth the Ministers and Messengers of God.
but Star micantes, bright and glistering Stars, to led them to christ. And this in the First place concerns the Ministers and Messengers of God.
cc-acp fw-la fw-la, j cc j-vvg n2, pc-acp vvi pno32 p-acp np1. cc d p-acp dt ord n1 vvz dt n2 cc n2 pp-f np1.
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It is St. Paul's charge to Timothy, even before the holy Angels, that he should keep himself unblamable before all men:
It is Saint Paul's charge to Timothy, even before the holy Angels, that he should keep himself Unblamable before all men:
pn31 vbz n1 npg1 n1 p-acp np1, av p-acp dt j n2, cst pns31 vmd vvi px31 j p-acp d n2:
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Valentinian's to his Bishops, that they should vitâ & verbo gubernare, govern the Church both with their life and with their doctrine;
Valentinian's to his Bishops, that they should vitâ & verbo gubernare, govern the Church both with their life and with their Doctrine;
njpg1 pc-acp po31 n2, cst pns32 vmd fw-la cc fw-la fw-la, vvb dt n1 av-d p-acp po32 n1 cc p-acp po32 n1;
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and as Nazianzene spake of Basil, they should have thunder in their words, and lightning in their deeds, NONLATINALPHABET, speaking and doing: Not like Lucian's Apothecary, who sold Medicines for the Cough,
and as Nazianzene spoke of Basil, they should have thunder in their words, and lightning in their Deeds,, speaking and doing: Not like Lucian's Apothecary, who sold Medicines for the Cough,
cc c-acp np1 vvd pp-f np1, pns32 vmd vhi vvi p-acp po32 n2, cc n1 p-acp po32 n2,, vvg cc vdg: xx av-j npg1 n1, r-crq vvd n2 p-acp dt n1,
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when he and all his houshold were infected with it;
when he and all his household were infected with it;
c-crq pns31 cc d po31 n1 vbdr vvn p-acp pn31;
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nor like those Physicians Nazianzene speaketh of, NONLATINALPHABET, laying their hands to cure the wounds of others,
nor like those Physicians Nazianzene speaks of,, laying their hands to cure the wounds of Others,
ccx vvb d n2 np1 vvz pp-f,, vvg po32 n2 pc-acp vvi dt n2 pp-f n2-jn,
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whilst themselves were full of sores: while themselves were full of sores:
cs px32 vbdr j pp-f n2:
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But striving to come forth glorious and wholsome examples, that they humble not those with their life whom they have raised up with their doctrine;
But striving to come forth glorious and wholesome Examples, that they humble not those with their life whom they have raised up with their Doctrine;
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And what a heavy doom will reach them, if they beat down those with a bad, whom they should raise up and set a walking with a good example!
And what a heavy doom will reach them, if they beatrice down those with a bad, whom they should raise up and Set a walking with a good Exampl!
cc q-crq dt j n1 vmb vvi pno32, cs pns32 vvb a-acp d p-acp dt j, ro-crq pns32 vmd vvi a-acp cc vvi dt vvg p-acp dt j n1!
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But, Beloved, I here mistake my Auditory, and speak to this Congregation as if I were amongst an assembly of Levites.
But, beloved, I Here mistake my Auditory, and speak to this Congregation as if I were among an assembly of Levites.
p-acp, vvn, pns11 av vvb po11 j, cc vvi p-acp d n1 c-acp cs pns11 vbdr p-acp dt n1 pp-f np1.
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And yet I know too, and I need not fear to speak it, that it is an argument of a wicked and profane heart, of a sensual love of the world, that no doctrine now-adayes is more acceptable then that by which a Minister may be arraigned;
And yet I know too, and I need not Fear to speak it, that it is an argument of a wicked and profane heart, of a sensual love of the world, that no Doctrine nowadays is more acceptable then that by which a Minister may be arraigned;
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no Sermons more applauded then those that strike at the Ephod;
no Sermons more applauded then those that strike At the Ephod;
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nothing that the peoples ears do more itch after, or more greedily suck in, than the Disgrace or Weakness of their leaders.
nothing that the peoples ears do more itch After, or more greedily suck in, than the Disgrace or Weakness of their leaders.
pix cst dt ng1 n2 vdb dc n1 p-acp, cc av-dc av-j vvi p-acp, cs dt n1 cc n1 pp-f po32 n2.
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I will speak it, (and, as Salvian spake in another case, utinam mentirer, I would to God in this I were a liar;
I will speak it, (and, as Salvian spoke in Another case, utinam mentirer, I would to God in this I were a liar;
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I would you might accuse, I would you might justly reprove me) no news more welcome, especially to the wicked,
I would you might accuse, I would you might justly reprove me) no news more welcome, especially to the wicked,
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then that which carrieth with it the sin of a Teacher. No calling more spurned (I mean by the wisest) then that of Priesthood.
then that which Carrieth with it the since of a Teacher. No calling more spurned (I mean by the Wisest) then that of Priesthood.
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As Job speaketh, they whose fathers he refused to set with the dogs of his flock mockt him;
As Job speaks, they whose Father's he refused to Set with the Dogs of his flock mocked him;
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so the children of fools, more vile then the earth, make their Pastours their song;
so the children of Fools, more vile then the earth, make their Pastors their song;
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and the greatest sinners, the most debaucht sinners, when they have outcries within them, when they have a tempest within them,
and the greatest Sinners, the most debauched Sinners, when they have Outcries within them, when they have a tempest within them,
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when their conscience affrights them with doleful alarums, will still the noise, will becalm the tempest, will drown the cryes with this breath, with this poysonous blast, with a defamation of the Messengers and Ministers of the Lord.
when their conscience affrights them with doleful alarms, will still the noise, will becalm the tempest, will drown the cries with this breath, with this poisonous blast, with a defamation of the Messengers and Ministers of the Lord.
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But let these men know that a day will come, when no excuse shall lull them asleep,
But let these men know that a day will come, when no excuse shall lull them asleep,
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when their conscience shall awake them, when the billows shall rise higher, when the tempest shall be louder,
when their conscience shall awake them, when the billows shall rise higher, when the tempest shall be Louder,
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when the cry shall be more hideous, when they shall know that though God will require their bloud at their Pastors hand,
when the cry shall be more hideous, when they shall know that though God will require their blood At their Pastors hand,
c-crq dt n1 vmb vbi av-dc j, c-crq pns32 vmb vvi cst cs np1 vmb vvi po32 n1 p-acp po32 ng1 n1,
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yet it is a poor comfort to them to dye in their sin; whenas he shall be punished for giving, and they for following a bad example.
yet it is a poor Comfort to them to die in their since; whenas he shall be punished for giving, and they for following a bad Exampl.
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But as this concerns most especially the Ministers of the Lord, and those that serve at the Altar,
But as this concerns most especially the Ministers of the Lord, and those that serve At the Altar,
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so, in the next place, it concerneth the people too, and that nearly, as nearly as the safety of their souls concerns them.
so, in the next place, it concerns the people too, and that nearly, as nearly as the safety of their Souls concerns them.
av, p-acp dt ord n1, pn31 vvz dt n1 av, cc cst av-j, c-acp av-j c-acp dt n1 pp-f po32 n2 vvz pno32.
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For Beloved, the womb of Sin is not barren, but she is very fruitful, and brings forth too without sorrow or travel.
For beloved, the womb of since is not barren, but she is very fruitful, and brings forth too without sorrow or travel.
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The Devil hath his Crescite & multiplicate, Increase and multiply. It is enough for Sin to shew her self, and be delivered.
The devil hath his Crescite & multiplicate, Increase and multiply. It is enough for since to show her self, and be Delivered.
dt n1 vhz po31 fw-la cc vvi, vvb cc vvi. pn31 vbz av-d p-acp n1 pc-acp vvi po31 n1, cc vbi vvn.
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And therefore most true it is, Plus exemplo peccatur quà m scelere, We sin more against God by example then by the sin it self.
And Therefore most true it is, Plus exemplo peccatur quà m Scelere, We sin more against God by Exampl then by the since it self.
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Adultery, whilst it lyes close in the thought, is only hurtful at home;
Adultery, while it lies close in the Thought, is only hurtful At home;
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but if it break forth into act, it spreads its contagion, and it seizeth upon this Christian and that Christian,
but if it break forth into act, it spreads its contagion, and it seizes upon this Christian and that Christian,
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and in them it multiplies, and; like the Pestilence, goeth on insensible, invisible, inavoidable.
and in them it multiplies, and; like the Pestilence, Goes on insensible, invisible, inavoidable.
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If the father be given to that great sin of Taking Gods name in vain, it will soon be upon the tongue of the little infant,
If the father be given to that great since of Taking God's name in vain, it will soon be upon the tongue of the little infant,
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and he will speak it as his own language;
and he will speak it as his own language;
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nay, he will speak it before he can speak his own language, before he knows whether it be a sin or no:
nay, he will speak it before he can speak his own language, before he knows whither it be a since or no:
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he will be, as by birth, so by sin a child. It was held a miracle that Nicippus Sheep did yean a Lion:
he will be, as by birth, so by since a child. It was held a miracle that Nicippus Sheep did yean a lion:
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and almost impossible it is that he should swear that never heard an oath before;
and almost impossible it is that he should swear that never herd an oath before;
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that the child should be like a Lion, greedy of the prey, and the father as innocent as a Lamb;
that the child should be like a lion, greedy of the prey, and the father as innocent as a Lamb;
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that so many should trace the paths of Death, the broad way to Destruction, without a leader.
that so many should trace the paths of Death, the broad Way to Destruction, without a leader.
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Hence it is that in punishing of sin God looks not only with the eye of Justice upon it,
Hence it is that in punishing of since God looks not only with the eye of justice upon it,
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as it is NONLATINALPHABET, a transgression of the law, but as it is exemplary, as it hinders the edification of the body of Christ,
as it is, a Transgression of the law, but as it is exemplary, as it hinders the edification of the body of christ,
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and the gathering together of the Saints;
and the gathering together of the Saints;
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and is the milstone that hangs upon the neck of the sinner, and sinketh him, not only for the particular sin it self,
and is the millstone that hangs upon the neck of the sinner, and sinks him, not only for the particular since it self,
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but because he hath been an occasion of his brothers fall.
but Because he hath been an occasion of his Brother's fallen.
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Thus then you see we must be careful in the performance of this duty in respect both of our selves and of others also:
Thus then you see we must be careful in the performance of this duty in respect both of our selves and of Others also:
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of our selves, in removing the lets and observing the rules of Imitation;
of our selves, in removing the lets and observing the rules of Imitation;
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of others, in so going before them that we lay not a stumbling-block for them in the way.
of Others, in so going before them that we lay not a Stumbling block for them in the Way.
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And thus much the general doctrine of Imitation implyed here hath afforded us. Behold now the love of a good Father, the tender care of our best Master.
And thus much the general Doctrine of Imitation employed Here hath afforded us. Behold now the love of a good Father, the tender care of our best Master.
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He will not only set his best Scholars over us, and teach us by others, but he will read the lecture himself, and be a patern for our Imitation.
He will not only Set his best Scholars over us, and teach us by Others, but he will read the lecture himself, and be a pattern for our Imitation.
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but in God they are essential. He is Justice, he is Mercy, he is Truth, he is Wisdom it self.
but in God they Are essential. He is justice, he is Mercy, he is Truth, he is Wisdom it self.
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And so I come to the more especial Object of Imitation here proposed, and that is GOD; Be yee followers of God.
And so I come to the more especial Object of Imitation Here proposed, and that is GOD; Be ye followers of God.
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The Soul of man, as it takes not the infection of original sin before its union with the Body,
The Soul of man, as it Takes not the infection of original since before its Union with the Body,
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so makes the Body her minister as it were and helper, to abate Corruption, to keep down Concupiscence, to make the shafts of the Devil less mortal.
so makes the Body her minister as it were and helper, to abate Corruption, to keep down Concupiscence, to make the shafts of the devil less Mortal.
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She sees with the eyes, and hears with the ears, and reacheth forth the hands, and walks with the feet.
She sees with the eyes, and hears with the ears, and reaches forth the hands, and walks with the feet.
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But yet all this is an argument of weakness and imperfection, that we stand in need of these helps;
But yet all this is an argument of weakness and imperfection, that we stand in need of these helps;
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that I must learn of him whose pedigree is the same with mine, who is an Adamite as well as I, who was conceived in sin as I was;
that I must Learn of him whose pedigree is the same with mine, who is an Adamite as well as I, who was conceived in since as I was;
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nay more, that a rational and immortal creature must be sent to School to an Ox and an Ass, nay, to the Pismire.
nay more, that a rational and immortal creature must be sent to School to an Ox and an Ass, nay, to the Pismire.
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Therefore the Soul is then most her self, and comes nighest to her former estate,
Therefore the Soul is then most her self, and comes nighest to her former estate,
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when forgetting the weight and hinderance of the body, she enjoyes her self, and takes wings as it were,
when forgetting the weight and hindrance of the body, she enjoys her self, and Takes wings as it were,
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and soars up in the contemplation of God and his goodness;
and soars up in the contemplation of God and his Goodness;
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cùm id esse incipit quod se esse credit, as Cyprian speaks, when she begins to be that which she must needs believe her self to be, of a celestial and heavenly beginning.cùm id esse incipit quod se esse credit, as Cyprian speaks, when she begins to be that which she must needs believe her self to be, of a celestial and heavenly beginning.
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When the inward man lifts it self up with the contempt of the outward, then we are illuminated with blindness, we are cloathed with nakedness, we see without eyes, we walk without feet, we hear without ears,
When the inward man lifts it self up with the contempt of the outward, then we Are illuminated with blindness, we Are clothed with nakedness, we see without eyes, we walk without feet, we hear without ears,
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and we encrease our spiritual wealth by not making use of those outward gifts which seem to enrich us.
and we increase our spiritual wealth by not making use of those outward Gifts which seem to enrich us.
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Hence it is that God so often calls upon us to take up our thoughts from the earth,
Hence it is that God so often calls upon us to take up our thoughts from the earth,
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and imploy them above, and to have our conversation in heaven. And to this end he speaks to us in Scripture after the manner of men,
and employ them above, and to have our Conversation in heaven. And to this end he speaks to us in Scripture After the manner of men,
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and tells us that he is gracious, and merciful, and long-suffering. And when he calls that cruel servant to account for pulling his fellow by the throat, he condemns him by example, O thou wicked servant, I forgave thee all that debt, because thou desiredst me.
and tells us that he is gracious, and merciful, and long-suffering. And when he calls that cruel servant to account for pulling his fellow by the throat, he condemns him by Exampl, Oh thou wicked servant, I forgave thee all that debt, Because thou desiredst me.
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Oughtest not thou also to have had pity on thy fellow-servant, even as I had of thee? Not that these virtues are in God as accidents.Ought not thou also to have had pity on thy Fellow servant, even as I had of thee? Not that these Virtues Are in God as accidents.
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To say this, were to be blasphemous, and to deny him to be God. They are so indeed in Man, and admit degrees of perfection and imperfection:
To say this, were to be blasphemous, and to deny him to be God. They Are so indeed in Man, and admit Degrees of perfection and imperfection:
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And therefore the Schoolmen call them, as they are in God, exemplares virtutes, no otherwise Virtues then as they are exemplary,
And Therefore the Schoolmen call them, as they Are in God, exemplares Virtues, not otherwise Virtues then as they Are exemplary,
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because these Divine virtues, which are essential to him, must be exemplary to us. We must make him the rule of Goodness in all our actions:
Because these Divine Virtues, which Are essential to him, must be exemplary to us. We must make him the Rule of goodness in all our actions:
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we must be just, to observe the Law; valiant, to keep down our passions; temperate, to conform our wills to the rule of Reason; and wise, to our salvation.
we must be just, to observe the Law; valiant, to keep down our passion; temperate, to conform our wills to the Rule of Reason; and wise, to our salvation.
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But there is no virtue that makes us more resemble God then this the Apostle here exhorts the Ephesians to; and that is Mercy.
But there is no virtue that makes us more resemble God then this the Apostle Here exhorts the Ephesians to; and that is Mercy.
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For although all virtues are in the highest degree, nay above all degrees, most perfect, in him,
For although all Virtues Are in the highest degree, nay above all Degrees, most perfect, in him,
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yet in respect of his creatures, none is so resplendent as Mercy.
yet in respect of his creatures, none is so resplendent as Mercy.
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If thou callst him Health, I understand thee, saith St. Augustine, because he gives it thee.
If thou Callest him Health, I understand thee, Says Saint Augustine, Because he gives it thee.
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If thou call'st him thy Refuge, it is true, because thou fliest unto him. If thou saist he is thy Strength, it is because he makes thee strong.
If thou Callest him thy Refuge, it is true, Because thou fliest unto him. If thou Sayest he is thy Strength, it is Because he makes thee strong.
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But if thou namest his Mercy, thou hast named all: for whatsoever thou art, thou art by his mercy.
But if thou namest his Mercy, thou hast nam all: for whatsoever thou art, thou art by his mercy.
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His Goodness is infinite, and looks over all; even his Justice hath a relish of it.
His goodness is infinite, and looks over all; even his justice hath a relish of it.
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It is extended unto the very damned: for their torments are not so great as God could inflict, or as they deserve.
It is extended unto the very damned: for their torments Are not so great as God could inflict, or as they deserve.
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And in respect of us it exceeds his Justice: For his Justice hath a proportional object to work upon;
And in respect of us it exceeds his justice: For his justice hath a proportional Object to work upon;
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we being children of wrath, and worthy of punishment: but his Mercy hath none at all;
we being children of wrath, and worthy of punishment: but his Mercy hath none At all;
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we deserve not to fly to its sanctuary, to be covered under its wings.
we deserve not to fly to its sanctuary, to be covered under its wings.
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When we lay weltring in our bloud, there could no reason be given why God should take any of us out:
When we lay weltering in our blood, there could not reason be given why God should take any of us out:
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He did it NONLATINALPHABET, saith S. James, because he would. There were none then that could have interceded and pleaded for us,
He did it, Says S. James, Because he would. There were none then that could have interceded and pleaded for us,
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as the Elders did for the Centurion, They are worthy that thou shouldst do this for them.
as the Elders did for the Centurion, They Are worthy that thou Shouldst do this for them.
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Mercy is the Queen and Empress of Gods Virtues;
Mercy is the Queen and Empress of God's Virtues;
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It is the bond and knot which unites Heaven and Earth, that by which we hold all our titles, our title to be Men, our title to the name of Christian, our title to the profession of Christianity, our title to Earth, our title to Heaven.
It is the bound and knot which unites Heaven and Earth, that by which we hold all our titles, our title to be Men, our title to the name of Christian, our title to the profession of Christianity, our title to Earth, our title to Heaven.
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I could loose my self in this Paradise; I could build a Tabernacle upon this Mount Tabor;
I could lose my self in this Paradise; I could built a Tabernacle upon this Mount Tabor;
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I could still look upon this Mercy-seat: Even to speak of it is great light.
I could still look upon this Mercy-seat: Even to speak of it is great Light.
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But from the contemplation of God's Mercy I must descend lower, and lead you to the imitation of it,
But from the contemplation of God's Mercy I must descend lower, and led you to the imitation of it,
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and with the Apostle here exhort you to be followers of God, to forgive one another, to walk in love, even as Christ loved us;
and with the Apostle Here exhort you to be followers of God, to forgive one Another, to walk in love, even as christ loved us;
cc p-acp dt n1 av vvi pn22 p-acp vbb n2 pp-f np1, p-acp vvb pi j-jn, p-acp vvb p-acp n1, av c-acp np1 vvd pno12;
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and when God reacheth out his hand of mercy to you, not to draw in yours to your brother.
and when God reaches out his hand of mercy to you, not to draw in yours to your brother.
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And here I see three paths, as it were, to follow God in, three things required to this Imitation: 1. the Act of Imitation it self;
And Here I see three paths, as it were, to follow God in, three things required to this Imitation: 1. the Act of Imitation it self;
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2. That this Act be performed ex studio imitandi, out of a love of God's Mercy,
2. That this Act be performed ex study imitandi, out of a love of God's Mercy,
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and a desire to imitate him; 3. A Conformity of the act of imitation to the patern followed.
and a desire to imitate him; 3. A Conformity of the act of imitation to the pattern followed.
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In the first place then as God forgiveth us, so we must forgive our enemies.
In the First place then as God forgiveth us, so we must forgive our enemies.
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It will not be enough to have Gods Mercies on our tongues, or to speak of them with admiration, with joy to go over the bridge,
It will not be enough to have God's mercies on our tongues, or to speak of them with admiration, with joy to go over the bridge,
pn31 vmb xx vbi av-d pc-acp vhi n2 n2 p-acp po12 n2, cc pc-acp vvi pp-f pno32 p-acp n1, p-acp n1 pc-acp vvi p-acp dt n1,
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and then pull it up to our brother.
and then pull it up to our brother.
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We account him not a good Painter who can only commend a Picture, and not use the Pencil himself to draw a line:
We account him not a good Painter who can only commend a Picture, and not use the Pencil himself to draw a line:
pns12 vvb pno31 xx dt j n1 r-crq vmb av-j vvi dt n1, cc xx vvi dt n1 px31 pc-acp vvi dt n1:
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Neither is he fit to be governour of a ship that having past a tempest doth only praise the Pilate,
Neither is he fit to be governor of a ship that having passed a tempest does only praise the Pilate,
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but scarce knows the Rudder himself.
but scarce knows the Rudder himself.
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Good God! what a soloecisme in Christianity is it to have a cruel heart, and a tongue speaking nothing but Mercies? to be in the gall of bitterness,
Good God! what a solecism in Christianity is it to have a cruel heart, and a tongue speaking nothing but mercies? to be in the Gall of bitterness,
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and most devilishly malicious, and yet to cry out, Taste and see how gracious the Lord is!
and most devilishly malicious, and yet to cry out, Taste and see how gracious the Lord is!
cc av-ds av-j j, cc av pc-acp vvi av, vvb cc vvb c-crq j dt n1 vbz!
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Hierome censureth Virgil for his Foelix qui potuit rerum cognoscere causas, for calling him happy that knew the cause of things; Apparet ipsum ignorâsse quod laudat;
Jerome censureth Virgil for his Felix qui Potuit rerum cognoscere causas, for calling him happy that knew the cause of things; Appears ipsum ignorâsse quod Laudat;
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He was ignorant, and knew not that happiness which he commended: So these merciless Patrons of Mercy ignorant quod laudant, they praise they know not what.
He was ignorant, and knew not that happiness which he commended: So these merciless Patrons of Mercy ignorant quod laudant, they praise they know not what.
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They talk of Forgiveness, and cloth themselves with malice. Their tongue is smooth, and their heart is rugged.
They talk of Forgiveness, and cloth themselves with malice. Their tongue is smooth, and their heart is rugged.
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They speak in a still voice, but in their breast is thunder. Their words are more soft then butter, but they think of swords.
They speak in a still voice, but in their breast is thunder. Their words Are more soft then butter, but they think of swords.
pns32 vvb p-acp dt j n1, cc-acp p-acp po32 n1 vbz n1. po32 n2 vbr av-dc j cs n1, cc-acp pns32 vvb pp-f n2.
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In the second place, as we must forgive, so Gods Mercy must be the motive: we must do it ex studio imitandi, out of a desire to imitate God:
In the second place, as we must forgive, so God's Mercy must be the motive: we must do it ex study imitandi, out of a desire to imitate God:
p-acp dt ord n1, c-acp pns12 vmb vvi, av npg1 n1 vmb vbi dt n1: pns12 vmb vdi pn31 fw-la vvi fw-la, av pp-f dt n1 pc-acp vvi np1:
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Not out of propension of nature, out of meekness of disposition.
Not out of propension of nature, out of meekness of disposition.
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For we cannot say the child doth imitate his father in eating, because eating is natural.
For we cannot say the child does imitate his father in eating, Because eating is natural.
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Not out of a Stoical affectation, contumeliam contumeliae facere, to think it revenge enough to beat off an injury with a witty jest;
Not out of a Stoical affectation, contumeliam contumeliae facere, to think it revenge enough to beatrice off an injury with a witty jest;
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Not out of love of peace, and fear of trouble:
Not out of love of peace, and Fear of trouble:
xx av pp-f n1 pp-f n1, cc n1 pp-f n1:
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Nor, lastly, out of necessity, therefore to forgive because thou canst not revenge? Quod necessitas facit, depretiat ipsa.
Nor, lastly, out of necessity, Therefore to forgive Because thou Canst not revenge? Quod Necessity facit, depretiat ipsa.
ccx, ord, av pp-f n1, av pc-acp vvi c-acp pns21 vm2 xx vvi? fw-la fw-la fw-la, fw-la fw-la.
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For as he told the Emperour that wearied Cruelty is not Clemency, so an inability or an impossibility of revenge is not Mercy.
For as he told the Emperor that wearied Cruelty is not Clemency, so an inability or an impossibility of revenge is not Mercy.
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A Lion, though within the grates, is a Lion still, as fierce, as wild, as ravinous as before;
A lion, though within the grates, is a lion still, as fierce, as wild, as ravinous as before;
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and a Bear is a Bear still, still greedy of blood, though without a tooth, without a paw.
and a Bear is a Bear still, still greedy of blood, though without a tooth, without a paw.
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Thou sayst thou doest forgive thy enemy with all thy heart? But O quà m cuperes tibi ungues esse!
Thou Sayest thou dost forgive thy enemy with all thy heart? But O quà m cuperes tibi ungues esse!
pns21 vv2 pns21 vd2 vvi po21 n1 p-acp d po21 n1? p-acp fw-la fw-la fw-la fw-la n2 fw-la!
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thou wantest but fangs, thou wantest but ability to revenge.
thou Wantest but fangs, thou Wantest but ability to revenge.
pns21 vv2 p-acp n2, pns21 vv2 p-acp n1 pc-acp vvi.
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If the lines were loosed, and thy teeth sharp, thou wouldst grinde thine enemy to powder, thou wouldst triumph in thy revenge, thou wouldst shew what thy Forgiveness was.
If the lines were loosed, and thy teeth sharp, thou Wouldst grind thine enemy to powder, thou Wouldst triumph in thy revenge, thou Wouldst show what thy Forgiveness was.
cs dt n2 vbdr vvn, cc po21 n2 j, pns21 vmd2 vvi po21 n1 pc-acp vvi, pns21 vmd2 vvi p-acp po21 n1, pns21 vmd2 vvi q-crq po21 n1 vbds.
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Though a wall be placed between thee and thy enemy, that thy Artillery cannot reach him,
Though a wall be placed between thee and thy enemy, that thy artillery cannot reach him,
cs dt n1 vbi vvn p-acp pno21 cc po21 n1, cst po21 n1 vmbx vvi pno31,
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and thou canst not be revenged, yet voto jugulasti, as St. Hierome speaketh, thou hast performed it in thy wish.
and thou Canst not be revenged, yet voto jugulasti, as Saint Jerome speaks, thou hast performed it in thy wish.
cc pns21 vm2 xx vbi vvn, av fw-la fw-la, p-acp n1 np1 vvz, pns21 vh2 vvn pn31 p-acp po21 n1.
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And thus to forgive, Beloved, is so far from following God, that we run away from him.
And thus to forgive, beloved, is so Far from following God, that we run away from him.
cc av pc-acp vvi, j-vvn, vbz av av-j p-acp vvg np1, cst pns12 vvb av p-acp pno31.
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God forgives not because he is not able to destroy thee. No;
God forgives not Because he is not able to destroy thee. No;
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as Caesar once spake, and nobly too, Facilius est facere quà m dicere, It was easier for him to be revenged than to talk of it.
as Caesar once spoke, and nobly too, Facilius est facere quà m dicere, It was Easier for him to be revenged than to talk of it.
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So did not Gods Mercy restrain him, he could with a word destroy the whole World.
So did not God's Mercy restrain him, he could with a word destroy the Whole World.
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He hath a Sword, and Fire, and a Quiver;
He hath a Sword, and Fire, and a Quiver;
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a glittering Sword, a Sword that shall eat flesh; and a Fire kindled in his wrath, that shall burn unto the bottom of hell;
a glittering Sword, a Sword that shall eat Flesh; and a Fire kindled in his wrath, that shall burn unto the bottom of hell;
dt vvg n1, dt n1 cst vmb vvi n1; cc dt n1 vvn p-acp po31 n1, cst vmb vvi p-acp dt n1 pp-f n1;
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and a Quiver full of arrowes, of arrowes that shall drink bloud; yet he will in mercy sheath his Sword, he will quench his fire, he will hide his arrowes in his Quiver, that when we feel the operation of the sweet influence of his Mercy within our selves, we may also with an upright and sincere heart derive it to our brother.
and a Quiver full of arrows, of arrows that shall drink blood; yet he will in mercy sheath his Sword, he will quench his fire, he will hide his arrows in his Quiver, that when we feel the operation of the sweet influence of his Mercy within our selves, we may also with an upright and sincere heart derive it to our brother.
cc dt n1 j pp-f n2, pp-f n2 cst vmb vvi n1; av pns31 vmb p-acp n1 n1 po31 n1, pns31 vmb vvi po31 n1, pns31 vmb vvi po31 n2 p-acp po31 n1, cst c-crq pns12 vvb dt n1 pp-f dt j n1 pp-f po31 n1 p-acp po12 n2, pns12 vmb av p-acp dt j cc j n1 vvi pn31 p-acp po12 n1.
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Lastly, we must conform our Imitation to the Patern. He with one act of mercy wipes out all scores; so must we.
Lastly, we must conform our Imitation to the Pattern. He with one act of mercy wipes out all scores; so must we.
ord, pns12 vmb vvi po12 n1 p-acp dt n1. pns31 p-acp crd n1 pp-f n1 vvz av d n2; av vmb pns12.
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When he forgives our sins, he is said to cast them behind him, never to think of them,
When he forgives our Sins, he is said to cast them behind him, never to think of them,
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his head as the most fine gold, his locks curled, his cheeks as a bed of spices, his head as the most fine gold, his locks curled, his cheeks as a Bed of spices,
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so to forget them as if they never had been; so must we. He doth it too without respect of persons;
so to forget them as if they never had been; so must we. He does it too without respect of Persons;
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and so we ought to do. We must forgive all, for ever;
and so we ought to do. We must forgive all, for ever;
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and so far must we be from respect of persons that we must acknowledge no title but that of Christian. To conclude this point;
and so Far must we be from respect of Persons that we must acknowledge no title but that of Christian. To conclude this point;
cc av av-j vmb pns12 vbi p-acp n1 pp-f n2 cst pns12 vmb vvi dx n1 p-acp d pp-f njp. pc-acp vvi d n1;
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How slight soever we make of it, there is no surer mark that we are not in the true Faith, than Hatred of our brethren;
How slight soever we make of it, there is no Surer mark that we Are not in the true Faith, than Hatred of our brothers;
c-crq j av pns12 vvb pp-f pn31, pc-acp vbz dx jc n1 cst pns12 vbr xx p-acp dt j n1, cs n1 pp-f po12 n2;
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no stronger Argument that we are not Members of that Body whereof Christ is the Head,
no Stronger Argument that we Are not Members of that Body whereof christ is the Head,
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then the (I will not say Hatred, but) Not-loving of the weakest Member of it.
then the (I will not say Hatred, but) Not-loving of the Weakest Member of it.
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For he that loveth not his brother, the love of God cannot dwell in him.
For he that loves not his brother, the love of God cannot dwell in him.
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He may slatter himself with a vain opinion that he loveth God, but the love of God is not really in him;
He may slatter himself with a vain opinion that he loves God, but the love of God is not really in him;
pns31 vmb vvi px31 p-acp dt j n1 cst pns31 vvz np1, cc-acp dt n1 pp-f np1 vbz xx av-j p-acp pno31;
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it abides not, it dwells not, it hath not residence in him.
it abides not, it dwells not, it hath not residence in him.
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And he that hateth his brother is in darkness. He may think he enjoyes the light of the Gospel,
And he that hates his brother is in darkness. He may think he enjoys the Light of the Gospel,
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and that he is under the Covenant of Grace, but there is no such matter. He is Diaboli ludibrium, the Devils laughing-stock;
and that he is under the Covenant of Grace, but there is no such matter. He is Diaboli Ludibrium, the Devils laughingstock;
cc cst pns31 vbz p-acp dt n1 pp-f n1, cc-acp pc-acp vbz dx d n1. pns31 vbz np1 fw-la, dt ng1 n1;
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nay, the very forge of Satan, wherein he hammereth and worketh all iniquity.
nay, the very forge of Satan, wherein he hammereth and works all iniquity.
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And he walketh in darkness, saith S. John. His Hatred hath blinded his eyes so that he walks on,And he walks in darkness, Says S. John. His Hatred hath blinded his eyes so that he walks on,
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and thinks he is in the right way.
and thinks he is in the right Way.
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He labours in his vocation, he goes to Church, he receives the Sacrament of the Body and Bloud of Christ, he can do any Christian office,
He labours in his vocation, he Goes to Church, he receives the Sacrament of the Body and Blood of christ, he can do any Christian office,
pns31 vvz p-acp po31 n1, pns31 vvz p-acp n1, pns31 vvz dt n1 pp-f dt n1 cc n1 pp-f np1, pns31 vmb vdi d njp n1,
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and so he thinks he is sound and healthful, even when the poyson is at his very heart.
and so he thinks he is found and healthful, even when the poison is At his very heart.
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And therefore S. John addeth, He knoweth not whither he goeth: He falls into many sins, whilst he thinks he doth well.
And Therefore S. John adds, He Knoweth not whither he Goes: He falls into many Sins, while he thinks he does well.
cc av n1 np1 vvz, pns31 vvz xx c-crq pns31 vvz: pns31 vvz p-acp d n2, cs pns31 vvz pns31 vdz av.
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An opinion he hath he is in the right way to Heaven, but no Christian knowledge thereof, because that darkness hath blinded his eyes, so blinded his eyes that he discerneth not any as he should.
an opinion he hath he is in the right Way to Heaven, but no Christian knowledge thereof, Because that darkness hath blinded his eyes, so blinded his eyes that he discerneth not any as he should.
dt n1 pns31 vhz pns31 vbz p-acp dt j-jn n1 p-acp n1, cc-acp dx njp n1 av, c-acp d n1 vhz vvn po31 n2, av vvd po31 n2 cst pns31 vvz xx d c-acp pns31 vmd.
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If he be a Prophet, he obeys him not; if a just man, he respects him not;
If he be a Prophet, he obeys him not; if a just man, he respects him not;
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if otherwise a friend, he knows him not. For Malice hath as it were informed his soul;
if otherwise a friend, he knows him not. For Malice hath as it were informed his soul;
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and as she makes the Body her instrument, so the Soul the place of her dominion;
and as she makes the Body her Instrument, so the Soul the place of her dominion;
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and she reigns there as the Devils Tributary, Custos peccatorum, the keeper of the door of the soul, that Sin fly not out. And watchful she is too: for she never sleeps.
and she reigns there as the Devils Tributary, Custos peccatorum, the keeper of the door of the soul, that since fly not out. And watchful she is too: for she never sleeps.
cc pns31 vvz a-acp p-acp dt ng1 n-jn, fw-la fw-la, dt n1 pp-f dt n1 pp-f dt n1, cst n1 vvb xx av. cc j pns31 vbz av: c-acp pns31 av-x vvz.
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If but a thought of repentance arise, she will chain it up. So that whilst Hatred possesseth thy heart, thy heart is a stone: Broken it may be; but softned it cannot be.
If but a Thought of Repentance arise, she will chain it up. So that while Hatred Possesses thy heart, thy heart is a stone: Broken it may be; but softened it cannot be.
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And though thou flatterest thy self that thou hast repented of thy sins, yet it hath no more reality then thy Eating or Running in a Dream.
And though thou flatterest thy self that thou hast repented of thy Sins, yet it hath no more reality then thy Eating or Running in a Dream.
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Oh then, Beloved, let us put on brotherly love, the certain sign and note that God in Christ hath begotten us his children.
O then, beloved, let us put on brotherly love, the certain Signen and note that God in christ hath begotten us his children.
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Let us forgive our enemies, that so we may resemble our Father. Let us root out the bitter weed of Malice;
Let us forgive our enemies, that so we may resemble our Father. Let us root out the bitter weed of Malice;
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the strongest Argument of a true and serious Repentance.
the Strongest Argument of a true and serious Repentance.
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Let us cloath our selves with Charity, which will make our wayes, otherwise rugged and uneven, to be smooth and passable, being the very barr and petard to break up each door and hinderance in our way.
Let us cloth our selves with Charity, which will make our ways, otherwise rugged and uneven, to be smooth and passable, being the very bar and petard to break up each door and hindrance in our Way.
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Lastly, in our Apostles words, Let us be followers of God, as dear children.
Lastly, in our Apostles words, Let us be followers of God, as dear children.
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The Sixth SERMON. PART II. EPHES. V. 1. Be ye therefore followers of God, as dear children.
The Sixth SERMON. PART II EPHESIANS. V. 1. Be you Therefore followers of God, as dear children.
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WHEN my meditations first fastned themselves upon this parcel of Scripture, I then thought that the space of an hour would have both quitted them and me.
WHEN my meditations First fastened themselves upon this parcel of Scripture, I then Thought that the Molle of an hour would have both quit them and me.
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But this holy Oyl, like that of the Widows in the Book of Kings, encreased under my hands,
But this holy Oil, like that of the Widows in the Book of Kings, increased under my hands,
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and I could not then pour it out all unto you. I therefore then became your debtor.
and I could not then pour it out all unto you. I Therefore then became your debtor.
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And it is NONLATINALPHABET, a holy and sacred debt:
And it is, a holy and sacred debt:
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and I am come now to quit my promise, to pour out the remainder of the Oyl,
and I am come now to quit my promise, to pour out the remainder of the Oil,
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and to pay my debt, even there where I obliged my self, in the holy Sanctuary.
and to pay my debt, even there where I obliged my self, in the holy Sanctuary.
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I then observed that these words contained in them a Duty, Be yee followers of God, and the Persons enjoyned this Duty, the Ephesians, who are stiled dear children. Which title includes motives to win and enforce them to the Duty, 1. because they were children, a great prerogative;
I then observed that these words contained in them a Duty, Be ye followers of God, and the Persons enjoined this Duty, the Ephesians, who Are styled dear children. Which title includes motives to win and enforce them to the Duty, 1. Because they were children, a great prerogative;
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2. because dear children, a gracious adjunct. The Duty hath been handled. The Motives remain. Which I say, include a high priviledge or prerogative.
2. Because dear children, a gracious adjunct. The Duty hath been handled. The Motives remain. Which I say, include a high privilege or prerogative.
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For if, as we are men, we esteem it honourable to be of such a race and stock, to be descended from this Potentate or that Prince;
For if, as we Are men, we esteem it honourable to be of such a raze and stock, to be descended from this Potentate or that Prince;
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surely then, as we are Christians, when we have put on our better and more heavenly thoughts, we shall account it the greatest honour to derive our pedigree from Heaven, to be called the Sons of God as St. John speaketh, to be filii Divini beneficii, as St. Augustine, children of the Divine kindness, to be children of God,
surely then, as we Are Christians, when we have put on our better and more heavenly thoughts, we shall account it the greatest honour to derive our pedigree from Heaven, to be called the Sons of God as Saint John speaks, to be Sons Divine Beneficii, as Saint Augustine, children of the Divine kindness, to be children of God,
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and heirs of a Kingdom, and that a heavenly Kingdom; to have title to a Crown, and that a Crown of life:
and Heirs of a Kingdom, and that a heavenly Kingdom; to have title to a Crown, and that a Crown of life:
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But so it is, Beloved, that when we hear of charters and grants, of priviledges and prerogatives, our thoughts go no farther,
But so it is, beloved, that when we hear of charters and grants, of privileges and prerogatives, our thoughts go no farther,
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but stay themselves in the meer grant and priviledge.
but stay themselves in the mere grant and privilege.
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The Gospel is indeed NONLATINALPHABET, good news; and we delight to hear of a Saviour, of a Prince of peace, of one that shall make our peace,
The Gospel is indeed, good news; and we delight to hear of a Saviour, of a Prince of peace, of one that shall make our peace,
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and take away the sins of the world: But we think not of any allegiance or duty which we owe to this Prince.
and take away the Sins of the world: But we think not of any allegiance or duty which we owe to this Prince.
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Glad we are he is victorious, and that he hath the Keyes of Hell and of Death.
Glad we Are he is victorious, and that he hath the Keys of Hell and of Death.
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And wear his colours too we would; but we would not come under his banner, we would not fight his battels. Children we all would be;
And wear his colours too we would; but we would not come under his banner, we would not fight his battles. Children we all would be;
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but where is our Duty? We desire to be endeared; but where is our gratitude? Nay further yet, we would be accounted lovely, and yet remain enemies to the Grace of God.
but where is our Duty? We desire to be endeared; but where is our gratitude? Nay further yet, we would be accounted lovely, and yet remain enemies to the Grace of God.
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Our sins we would have cover'd, but not blotted out: We would have God forget them, and yet still walk in them.
Our Sins we would have covered, but not blotted out: We would have God forget them, and yet still walk in them.
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And here we mistake the nature of a Priviledge. For the tye thereof is as strong as that of the Law;
And Here we mistake the nature of a Privilege. For the tie thereof is as strong as that of the Law;
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and the greatest sins are those against the Gospel.
and the greatest Sins Are those against the Gospel.
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Our own Chronicles will tell us that riots and disorders in Cities in one Kings reign, have weakned and disannulled Charters and Priviledges granted by a former King.
Our own Chronicles will tell us that riots and disorders in Cities in one Kings Reign, have weakened and Disannulled Charters and Privileges granted by a former King.
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Beloved, God is the King of Kings, the same to day, and yesterday, and for ever:
beloved, God is the King of Kings, the same to day, and yesterday, and for ever:
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and he grants not his priviledges or charters that we should let loose the rains to Impiety,
and he grants not his privileges or charters that we should let lose the rains to Impiety,
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and make our strength the law of unrighteousness.
and make our strength the law of unrighteousness.
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The trumpet of the Gospel sounds not that we should take up the weapons of Sin to prepare our selves to the Devils battel:
The trumpet of the Gospel sounds not that we should take up the weapons of since to prepare our selves to the Devils battle:
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Neither did that Tree of life grow up that we should sin securely under the bough and shadow of it.
Neither did that Tree of life grow up that we should sin securely under the bough and shadow of it.
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And therefore the Apostle here, exhorting the Ephesians to Imitation of God, uses this method.
And Therefore the Apostle Here, exhorting the Ephesians to Imitation of God, uses this method.
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He taketh not his argument ab inutili; He shews them not Gods quiver, nor points to the arrow which is now set to the very breast of them if they obey not.
He Takes not his argument ab inutili; He shows them not God's quiver, nor points to the arrow which is now Set to the very breast of them if they obey not.
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He tells them not it will be disadvantageous unto them if they follow not God.
He tells them not it will be disadvantageous unto them if they follow not God.
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But he draws his argument à congruo. He layes open and unfolds before them the riches of Gods Mercy:
But he draws his argument à Congruo. He lays open and unfolds before them the riches of God's Mercy:
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He proposeth God in his full beauty;
He Proposeth God in his full beauty;
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He brings him in as a Father, not dropping only, but ready to pour out his choicest blessings on his children.
He brings him in as a Father, not dropping only, but ready to pour out his Choicest blessings on his children.
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Or rather he draws his argument à necessario: They must needs be obedient, and imitate their Father,
Or rather he draws his argument à Necessarily: They must needs be obedient, and imitate their Father,
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or else they cannot be children. And he rises as it were by a Gradation: 1. They are children; and Children ought to learn of their Parents. 2. They are dear children; and here the tye is made stronger. 3. They are NONLATINALPHABET, diligibiles filii. Their sins are wiped out,
or Else they cannot be children. And he rises as it were by a Gradation: 1. They Are children; and Children ought to Learn of their Parents. 2. They Are dear children; and Here the tie is made Stronger. 3. They Are, diligibiles Sons. Their Sins Are wiped out,
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and they appear lovely through Christ.
and they appear lovely through christ.
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And here is the fulness of Gods Grace, and it will bring us with David to a Non plus, to a Quid retribuam? What shall I return to the Lord for this his kindness? Thus these Waters of comfort issue forth like those in the vision Ezek. 47. and God leads all his through them. 1. They are children: and here the waters are as it were to the ancles. 2. They are dear children: and here they reach up to the loyns. 3. In Christ they are worthy to be beloved: and here the waters are risen, they flow,
And Here is the fullness of God's Grace, and it will bring us with David to a Non plus, to a Quid retribuam? What shall I return to the Lord for this his kindness? Thus these Waters of Comfort issue forth like those in the vision Ezekiel 47. and God leads all his through them. 1. They Are children: and Here the waters Are as it were to the ankles. 2. They Are dear children: and Here they reach up to the loins. 3. In christ they Are worthy to be Beloved: and Here the waters Are risen, they flow,
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and cannot be passed over: No line can measure them, no cogitation fathom them, no gratitude reach them;
and cannot be passed over: No line can measure them, no cogitation fathom them, no gratitude reach them;
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our thoughts, our words, our actions, all are too weak to express the depth of them.
our thoughts, our words, our actions, all Are too weak to express the depth of them.
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Now each Christian must be as a fruitful tree planted by this river of waters, whose seat faaes not, and whose fruit fails not.
Now each Christian must be as a fruitful tree planted by this river of waters, whose seat faaes not, and whose fruit fails not.
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If he be a child, he must be obedient; if he be dear, he must be the more grateful;
If he be a child, he must be obedient; if he be dear, he must be the more grateful;
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if he be made worthy of love, his conversation must be as becometh the Gospel of Christ.
if he be made worthy of love, his Conversation must be as Becometh the Gospel of christ.
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So we have heard beneficium and officium, a Benefit, and a Tye; the Benefit, telling us whose children we are;
So we have herd beneficium and officium, a Benefit, and a Tie; the Benefit, telling us whose children we Are;
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the Tye, pointing out to our obedience. We will plainly and briefly view them both.
the Tie, pointing out to our Obedience. We will plainly and briefly view them both.
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In the first place, the Ephesians are Children: A great prerogative, if we consider their former estate, what they were before.
In the First place, the Ephesians Are Children: A great prerogative, if we Consider their former estate, what they were before.
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They were Satani mancipia; no otherwise: servants, and that servants and slaves to Satan; under the Law, and that a killing Law;
They were Satani mancipia; not otherwise: Servants, and that Servants and slaves to Satan; under the Law, and that a killing Law;
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but now redeemed, that they may receive the adoption of sons; and having this adoption sealed too, and that by the Spirit of God;
but now redeemed, that they may receive the adoption of Sons; and having this adoption sealed too, and that by the Spirit of God;
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and their names written in a Book, and that not only in libro vocationis, amongst those who are outwardly called,
and their names written in a Book, and that not only in libro vocationis, among those who Are outwardly called,
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but in the Book of life, which admits no blot, no blur, no defacing;
but in the Book of life, which admits no blot, no blur, no defacing;
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in which whosoever is written, is one of Gods Children, and is accounted so, and shall be so to all eternity.
in which whosoever is written, is one of God's Children, and is accounted so, and shall be so to all eternity.
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Now the Civilians define Adoption to be the Receiving of a stranger in alienam familiam, inque jus familiae, into another family,
Now the Civilians define Adoption to be the Receiving of a stranger in alienam familiam, Inque jus Familiae, into Another family,
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and to have title and right to be of that family.
and to have title and right to be of that family.
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And strangers the Ephesians were, even aliens from the Covenant of Grace, sine spe, sine operibus, as he told his adopted Jugurtha;
And Strangers the Ephesians were, even aliens from the Covenant of Grace, sine See, sine operibus, as he told his adopted Jugurtha;
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without the least hope, without any spiritual wealth or endowments, naked and languishing, and even panting under the terrors of the law,
without the least hope, without any spiritual wealth or endowments, naked and languishing, and even panting under the terrors of the law,
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and (which was the complement of their misery, and an addition to their contumelius condition) not deserving a better estate.
and (which was the compliment of their misery, and an addition to their contumelius condition) not deserving a better estate.
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And this, Beloved, raiseth the worth and dignity of the benefit, and begets in us at once both comfort and wonder, That Children we are,
And this, beloved, Raiseth the worth and dignity of the benefit, and begets in us At once both Comfort and wonder, That Children we Are,
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and yet deserve not this adoption, this filiation. Amongst men it is otherwise; Desert alwaies was the ground of Adoption.
and yet deserve not this adoption, this filiation. among men it is otherwise; Desert always was the ground of Adoption.
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The Emperour Nerva adopts Trajane, and takes him to be his son, h. e. unicum auxilium fessis rebus, saith the Orator,
The Emperor Nerva adopts Trajan, and Takes him to be his son, h. e. unicum auxilium fessis rebus, Says the Orator,
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as a stay and prop to his declining estate. Temerè fecerat, si non adoptâsset; He had done very unadvisedly if he had not done it.
as a stay and prop to his declining estate. Temerè fecerat, si non adoptâsset; He had done very unadvisedly if he had not done it.
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And Galba adopts Piso, quia eò necessitatis ventum erat, because he was driven unto it by necessity.
And Galba adopts Piso, quia eò necessitatis ventum erat, Because he was driven unto it by necessity.
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He had a brother elder then he worthy of that fortune, but that he was more worthy.
He had a brother elder then he worthy of that fortune, but that he was more worthy.
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And Micipsa, after divers attempts to take away Jugurtha's life, at last adopts him, quia gloria invidiam vicit, because his Virtue now in its full splendor shone so bright that Envy could not dimme it.
And Micipsa, After diverse attempts to take away Jugurtha's life, At last adopts him, quia gloria invidiam Vicit, Because his Virtue now in its full splendour shone so bright that Envy could not dim it.
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But what worth was there in us below? what spark, what appearance, what shew of desert in us? All in us, not extinct,
But what worth was there in us below? what spark, what appearance, what show of desert in us? All in us, not extinct,
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or in the embers, but naturally darkness: a night on our understanding, stone at our hearts, rebellion in our affections;
or in the embers, but naturally darkness: a night on our understanding, stone At our hearts, rebellion in our affections;
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and we dead, and that not in a dream, (as the Anabaptists foolishly conceive, calling Originial sin the dream of Augustine) but truly and really.
and we dead, and that not in a dream, (as the Anabaptists foolishly conceive, calling Original since the dream of Augustine) but truly and really.
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All in the loins of that one Adam, when that one Adam by his rebellion shew us all,
All in the loins of that one Adam, when that one Adam by his rebellion show us all,
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and made us all slaves, not worthy to be Gods hired servants.
and made us all slaves, not worthy to be God's hired Servants.
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But see here a NONLATINALPHABET, God hath set forth his love, nay, the exceeding riches of his grace.
But see Here a, God hath Set forth his love, nay, the exceeding riches of his grace.
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And it is worth our observing that God is not rich as Man is, to his own good and profit. And it is worth our observing that God is not rich as Man is, to his own good and profit.
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And whereas Man gathers not wealth by giving, God calls himself rich by making us so.
And whereas Man gathers not wealth by giving, God calls himself rich by making us so.
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Man adopts because he is rich; but God then terms himself rich when he doth adopt.
Man adopts Because he is rich; but God then terms himself rich when he does adopt.
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Thus with the eye of favour he looked upon us when we were deeply plunged in our deserved misery.
Thus with the eye of favour he looked upon us when we were deeply plunged in our deserved misery.
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And by this favour navigamus spei velo: In this deluge of Sin we hoyse up the sailes of Hope,
And by this favour Navigamus Spei Velo: In this deluge of since we hoist up the sails of Hope,
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and make forward for the high prize and price of our calling. In this great tempest He became our Pilote;
and make forward for the high prize and price of our calling. In this great tempest He became our Pilot;
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majorque dum exacerbatur, erupit, and even in his anger forgot his anger, slumbered in the tempest, becalmed the storm;majorque dum exacerbatur, erupit, and even in his anger forgotten his anger, slumbered in the tempest, becalmed the storm;
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and, when we were in the mouth of Danger, even almost on the rocks of Despair, the light of his countenance shone round about us,
and, when we were in the Mouth of Danger, even almost on the Rocks of Despair, the Light of his countenance shone round about us,
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and by that light we saw the haven where we would be. So that now our Weakness became a strong argument of Gods Power;
and by that Light we saw the Haven where we would be. So that now our Weakness became a strong argument of God's Power;
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and the seed of Corruption in us brought forth in him the sweet fruit of Forgiveness.
and the seed of Corruption in us brought forth in him the sweet fruit of Forgiveness.
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None thunder-struck or killed with a curse but the Serpent, the Devil, who was the procurer of it.
None thunderstruck or killed with a curse but the Serpent, the devil, who was the procurer of it.
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Though we were enemies, though we were darkness, though we were disobedient and rebellious in our affections,
Though we were enemies, though we were darkness, though we were disobedient and rebellious in our affections,
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yet even in this hostility God became our friend; in this darkness He was our light;
yet even in this hostility God became our friend; in this darkness He was our Light;
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in this rebellion He seal'd our pardon; in this poverty He was our true wealth;
in this rebellion He sealed our pardon; in this poverty He was our true wealth;
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and of slaves He made us his children, and brought us into the glorious liberty of the sons of God.
and of slaves He made us his children, and brought us into the glorious liberty of the Sons of God.
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And Sons only we are not but Heirs; Heirs of God, and coheirs, joyntheirs, with Christ. As he is Son,
And Sons only we Are not but Heirs; Heirs of God, and coheirs, Jointheirs, with christ. As he is Son,
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so we by his right are sons too.
so we by his right Are Sons too.
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All is ours, Paul is ours, and Cephas is ours, because we are Christs, and Christ is Gods. So that St. John might well usher-in this great advancement which an ECCE, Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God. All is ours, Paul is ours, and Cephas is ours, Because we Are Christ, and christ is God's So that Saint John might well usher-in this great advancement which an ECCE, Behold, what manner of love the Father hath bestowed upon us, that we should be called the Sons of God.
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But, in the second place, besides this grace of Adoption, we are children too in a manner by Generation. But, in the second place, beside this grace of Adoption, we Are children too in a manner by Generation.
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Of his own will begat he us with the word of truth. Of his own will begat he us with the word of truth.
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But not so as he begat his only begotten Son, by an eternal geneneration, as Fulgentius speaks,
But not so as he begat his only begotten Son, by an Eternal Generation, as Fulgentius speaks,
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but by a voluntary regeneration. In him without any natural beginning there remained an eternal nativity,
but by a voluntary regeneration. In him without any natural beginning there remained an Eternal Nativity,
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but Gods Will preceded and went before our new birth.
but God's Will preceded and went before our new birth.
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And to this end he placed us in gremio matris Ecclesiae, even in the bosome of the Church our Mother, who conceived us of the incorruptible seed of Gods word, as St. Peter speaketh, the blessed Spirit quickening this seed, till a new creature be brought forth, not into this temporary but into the eternal light;
And to this end he placed us in gremio matris Ecclesiae, even in the bosom of the Church our Mother, who conceived us of the incorruptible seed of God's word, as Saint Peter speaks, the blessed Spirit quickening this seed, till a new creature be brought forth, not into this temporary but into the Eternal Light;
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which she feeds with the bread of life, the word of truth; which she nourisheth with the milk of faith;
which she feeds with the bred of life, the word of truth; which she Nourishes with the milk of faith;
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which she strengthneth with the bread of affliction, with the bloud of Martyrs, till growing up from strength to strength, from virtue to virtue, it became at last a perfect man in Christ Jesus.
which she strengtheneth with the bred of affliction, with the blood of Martyrs, till growing up from strength to strength, from virtue to virtue, it became At last a perfect man in christ jesus.
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And this may well be called a birth: for indeed it much resembles our natural birth, but especially in two respects.
And this may well be called a birth: for indeed it much resembles our natural birth, but especially in two respects.
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First, here are the two terms of Generation, Non-ens tale, and Ens tale; the Matter out of which it was produced,
First, Here Are the two terms of Generation, Non-ens tale, and Ens tale; the Matter out of which it was produced,
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and the Substance or Entity which it is now; Terms truly contradictory, as different as Heaven and Hell, as Light and Darkness:
and the Substance or Entity which it is now; Terms truly contradictory, as different as Heaven and Hell, as Light and Darkness:
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So that here is mira mutatio, the change is wonderful.
So that Here is mira Change, the change is wondered.
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View Man in his naturals, as not yet regenerate, and he is as the Apostle saith, the child of wrath: candidatus Diaboli, saith Tertullian, one that hath abjured Heaven,
View Man in his naturals, as not yet regenerate, and he is as the Apostle Says, the child of wrath: candidatus Diaboli, Says Tertullian, one that hath abjured Heaven,
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and is as it were a competitor, and one that stands for Hell, nay, one that may be imployed as the Devils instrument to bring others thither.
and is as it were a competitor, and one that Stands for Hell, nay, one that may be employed as the Devils Instrument to bring Others thither.
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As Pliny said of Regulus, Quicquid à Regulo sit necesse est fieri sicut non oportet, so of him, Whatsoever he doth must needs be done amiss, because he doth it.
As pliny said of Regulus, Quicquid à Regulo sit Necessary est fieri sicut non oportet, so of him, Whatsoever he does must needs be done amiss, Because he does it.
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Who would ever look that a sweet stream should flow from this corrupt Fountain? Who would expect that this Nehustitan, this rude piece of brass, should ever be polisht? Or is it possible,
Who would ever look that a sweet stream should flow from this corrupt Fountain? Who would expect that this Nehustitan, this rude piece of brass, should ever be polished? Or is it possible,
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so far as in our conceit, that out of this Cockatrice-egge there should be hatcht a Dove? Hence then encrease thy gratitude and obedience, and admire Gods Power.
so Far as in our conceit, that out of this Cockatrice-egge there should be hatched a Dove? Hence then increase thy gratitude and Obedience, and admire God's Power.
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With meer man this is impossible; but with God all things are possible.
With mere man this is impossible; but with God all things Are possible.
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And this Change too, as the Introduction of a humane soul, is instantaneous and in a moment,
And this Change too, as the Introduction of a humane soul, is instantaneous and in a moment,
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though the growth be by degrees. Non opus est morâ Spiritui Sancto; The holy Ghost needs not the help of delays.
though the growth be by Degrees. Non opus est morâ Spiritui Sancto; The holy Ghost needs not the help of delays.
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But if even into this dead and corrupt matter he breathe the breath of spiritual life, it shall stand up from the dead,
But if even into this dead and corrupt matter he breathe the breath of spiritual life, it shall stand up from the dead,
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and live, and be a new creature: Which is the terminus ad quem, the second term of this spiritual birth.
and live, and be a new creature: Which is the terminus ad Whom, the second term of this spiritual birth.
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And here view him, and he is NONLATINALPHABET, he is changed, another out of another; a child of light, candidatus aeternitatis, one that thinks of nothing but Aeternity.
And Here view him, and he is, he is changed, Another out of Another; a child of Light, candidatus aeternitatis, one that thinks of nothing but Eternity.
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Certainly a blessed birth and happy change.
Certainly a blessed birth and happy change.
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A happy day it was when it might be said that such a child was conceived, a child of peace, a child of blessings, a child of God.
A happy day it was when it might be said that such a child was conceived, a child of peace, a child of blessings, a child of God.
dt j n1 pn31 vbds c-crq pn31 vmd vbi vvn cst d dt n1 vbds vvn, dt n1 pp-f n1, dt n1 pp-f n2, dt n1 pp-f np1.
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That day was a day of brightness, a day of rejoycing, a typical day of that eternal day when time shall be no more.
That day was a day of brightness, a day of rejoicing, a typical day of that Eternal day when time shall be no more.
cst n1 vbds dt n1 pp-f n1, dt n1 pp-f vvg, dt j n1 pp-f cst j n1 c-crq n1 vmb vbi dx av-dc.
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The second resemblance of our spiritual birth to our natural is in respect of the difficulty and pains in bringing forth this child.
The second resemblance of our spiritual birth to our natural is in respect of the difficulty and pains in bringing forth this child.
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And here it is but a resemblance: it will not admit a comparison.
And Here it is but a resemblance: it will not admit a comparison.
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For though the pains of a woman in travel are great, so that almost they are become proverbial,
For though the pains of a woman in travel Are great, so that almost they Are become proverbial,
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yet they are but light afflictions, scarce worth note or naming, in respect of the sorrow and pain endured in this delivery,
yet they Are but Light afflictions, scarce worth note or naming, in respect of the sorrow and pain endured in this delivery,
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but rods to these scorpions, but as a cramp or convulsion to this rack, as scratches to these wounds, scarce breaking the upper skin,
but rods to these scorpions, but as a cramp or convulsion to this rack, as Scratches to these wounds, scarce breaking the upper skin,
cc-acp n2 p-acp d n2, cc-acp c-acp dt n1 cc n1 p-acp d n1, c-acp n2 p-acp d n2, av-j vvg dt jc n1,
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as Seneca speaks, whilst these divide asunder the soul and the spirit, whilst they enter the bowels and the heart;
as Senecca speaks, while these divide asunder the soul and the Spirit, while they enter the bowels and the heart;
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scarce worth the speaking of in respect of these sighs and groanings â–ª which the Apostle saith Rom. 8. 26. are unspeakable. For indeed the grief of the body is but the body of Grief,
scarce worth the speaking of in respect of these sighs and groanings â–ª which the Apostle Says Rom. 8. 26. Are unspeakable. For indeed the grief of the body is but the body of Grief,
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but the pain of the soul is the very soul of Pain; and the Soul it is that is afflicted in this birth;
but the pain of the soul is the very soul of Pain; and the Soul it is that is afflicted in this birth;
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The sighs are hers, and the groans are hers; and all is to dead in her self the root of Sin;
The sighs Are hers, and the groans Are hers; and all is to dead in her self the root of since;
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non exercere quod nata est, as St. Hierome, not to be what she is; to be in the body, and yet out of the body;non exercere quod Nata est, as Saint Jerome, not to be what she is; to be in the body, and yet out of the body;
fw-fr fw-la fw-la fw-la fw-la, p-acp n1 np1, xx pc-acp vbi r-crq pns31 vbz; pc-acp vbi p-acp dt n1, cc av av pp-f dt n1;
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to tame the wantonness of the flesh; to empty the whole man of luxury; to prune the over-spreading passions;
to tame the wantonness of the Flesh; to empty the Whole man of luxury; to prune the overspreading passion;
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all to be delivered, and to bring forth this New creature. Quantae solicitudines? quantae contritiones? saith St. Ambrose;
all to be Delivered, and to bring forth this New creature. How large solicitudines? How Large Contritiones? Says Saint Ambrose;
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What solicitude? what anxiety? what contrition? what tye of Continence? what lashes of Conscience? what bitterness of soul? Qualis adversarius? What an adversary to cope withall and to remove, that would strangle this Infant in the womb, in the conception;
What solicitude? what anxiety? what contrition? what tie of Continence? what Lashes of Conscience? what bitterness of soul? Qualis Adversarius? What an adversary to cope withal and to remove, that would strangle this Infant in the womb, in the conception;
q-crq n1? q-crq n1? q-crq n1? q-crq n1 pp-f n1? q-crq vvz pp-f n1? q-crq n1 pp-f n1? fw-la fw-la? q-crq dt n1 pc-acp vvi av cc pc-acp vvi, cst vmd vvi d n1 p-acp dt n1, p-acp dt n1;
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nay, that would destroy it in semine, in principiis, before it were an embryon, that would not suffer it to have power to become a child of God:
nay, that would destroy it in Seed, in principiis, before it were an embryon, that would not suffer it to have power to become a child of God:
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And he will make him even as Joseph, a Son of encreasing, a fruitful bough, even a fruitful bough by the Well side.
And he will make him even as Joseph, a Son of increasing, a fruitful bough, even a fruitful bough by the Well side.
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But yet though there be pain and grief in the travel, there is joy and comfort after the delivery. Quae parturit, quatitur & compungitur;
But yet though there be pain and grief in the travel, there is joy and Comfort After the delivery. Quae parturit, quatitur & compungitur;
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In the travel there is a conquassation and compunction as it were:
In the travel there is a conquassation and compunction as it were:
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but quae peperit, exsultat; when the woman is delivered, when the little Infant hangs on the teat, there is joy and exsultation;
but Quae Peperit, exsultat; when the woman is Delivered, when the little Infant hangs on the teat, there is joy and exsultation;
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and the Mother forgets the pain, because a child is born into the world.
and the Mother forgets the pain, Because a child is born into the world.
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So Christ is our joy, 〈 … 〉he Child to be formed in us, as the Apostle speaketh, at the first is bitter and distastful to us,
So christ is our joy, 〈 … 〉he Child to be formed in us, as the Apostle speaks, At the First is bitter and distasteful to us,
av np1 vbz po12 n1, 〈 … fw-it n1 pc-acp vbi vvn p-acp pno12, c-acp dt n1 vvz, p-acp dt ord vbz j cc j p-acp pno12,
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and we are not willing to conceive him in the womb of our soul, because this new birth cannot be without a funeral.
and we Are not willing to conceive him in the womb of our soul, Because this new birth cannot be without a funeral.
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For to be thus born we must dye, we must dye to our selves, to the world, to the flesh:
For to be thus born we must die, we must die to our selves, to the world, to the Flesh:
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we must hate that which we most love; we must renounce all that may hinder this birth.
we must hate that which we most love; we must renounce all that may hinder this birth.
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But when Christ is fully formed in us, the cloud of sorrow is removed, all is serene and bright,
But when christ is Fully formed in us, the cloud of sorrow is removed, all is serene and bright,
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and we forget the pangs and grief and sorrow which before we endured:
and we forget the pangs and grief and sorrow which before we endured:
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for the holy Ghost hath come upon the soul, and the most High hath over-shadowed it, and now that holy thing which is born shall be called the Son of God.
for the holy Ghost hath come upon the soul, and the most High hath overshadowed it, and now that holy thing which is born shall be called the Son of God.
c-acp dt j n1 vhz vvn p-acp dt n1, cc dt av-ds j vhz j pn31, cc av cst j n1 r-crq vbz vvn vmb vbi vvn dt n1 pp-f np1.
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And this, Beloved, is the Benefit or Priviledge I told you of. A great priviledge: for remittuntur ei peccata cui filii nomen ascribitur;
And this, beloved, is the Benefit or Privilege I told you of. A great privilege: for remittuntur ei Peccata cui Sons Nome ascribitur;
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His pardon is sealed who hath this title and name given him to be the Child of God. But as it is beneficium, so it is officium, it is obligatory,
His pardon is sealed who hath this title and name given him to be the Child of God. But as it is beneficium, so it is officium, it is obligatory,
po31 n1 vbz vvn r-crq vhz d n1 cc n1 vvn pno31 pc-acp vbi dt n1 pp-f np1. p-acp c-acp pn31 vbz fw-la, av pn31 vbz fw-la, pn31 vbz j,
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and hath a duty annexed unto it. If we be Children, we must be Obedient. We have now alter'd our language.
and hath a duty annexed unto it. If we be Children, we must be Obedient. We have now altered our language.
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Our dialect was a strange dialect; we spake words clothed with death:
Our dialect was a strange dialect; we spoke words clothed with death:
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but now our language and voice is, Abba, Father. And this first cry, these first words of our nativity,
but now our language and voice is, Abba, Father. And this First cry, these First words of our Nativity,
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as Cyprian speaks, Our Father, which art in Heaven, are as witnesses to remember us that we have renounced all carnality,
as Cyprian speaks, Our Father, which art in Heaven, Are as Witnesses to Remember us that we have renounced all carnality,
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and, as Children in Christ, know only our Father which is in heaven. Be yee therefore followers of God, as children;
and, as Children in christ, know only our Father which is in heaven. Be ye Therefore followers of God, as children;
cc, c-acp n2 p-acp np1, vvb av-j po12 n1 r-crq vbz p-acp n1. vbb pn22 av n2 pp-f np1, c-acp n2;
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or, because yee are children. For this very appellation is an admonition; this title is a remembrancer;
or, Because ye Are children. For this very appellation is an admonition; this title is a remembrancer;
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this honor and dignity must either instruct us, or it will condemn us.
this honour and dignity must either instruct us, or it will condemn us.
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and is angry, his love attends and waits upon us, his wings are over us, we alwaies carry his protection about us.
and is angry, his love attends and waits upon us, his wings Are over us, we always carry his protection about us.
cc vbz j, po31 n1 vvz cc vvz p-acp pno12, po31 n2 vbr a-acp pno12, pns12 av vvi po31 n1 p-acp pno12.
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It was a speech worthy the mouth of an Emperor which Alexander Severus used, Conabor me dignum praestare nomine Alexandri, I will endeavour to be worthy the name of Alexander. And it was a speech worthy the mouth of a Christian which Basilides, a converted Executioner, used to return upon his companions who perswaded him to swear by the name of Caesar, Non licet jurare, quia sum Christianus, It is not lawful for me to swear by him, because I am a Christian.
It was a speech worthy the Mouth of an Emperor which Alexander Severus used, Conabor me dignum praestare nomine Alexandri, I will endeavour to be worthy the name of Alexander. And it was a speech worthy the Mouth of a Christian which Basilides, a converted Executioner, used to return upon his Sodales who persuaded him to swear by the name of Caesar, Non licet jurare, quia sum Christian, It is not lawful for me to swear by him, Because I am a Christian.
pn31 vbds dt n1 j dt n1 pp-f dt n1 r-crq np1 np1 vvd, fw-la pno11 fw-la fw-la fw-la np1, pns11 vmb vvi pc-acp vbi j dt n1 pp-f np1. cc pn31 vbds dt n1 j dt n1 pp-f dt njp r-crq np1, dt vvn n1, vvd pc-acp vvi p-acp po31 n2 r-crq vvd pno31 pc-acp vvi p-acp dt n1 pp-f np1, fw-fr fw-la fw-la, fw-la fw-la np1, pn31 vbz xx j p-acp pno11 pc-acp vvi p-acp pno31, c-acp pns11 vbm dt njp.
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Great honours are contumelies, and upbraid us, if our comportment and behaviour be not answerable.
Great honours Are Contumelies, and upbraid us, if our comportment and behaviour be not answerable.
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What a ridiculous thing was it to see Nero an Emperour with his Harp or Fidle;
What a ridiculous thing was it to see Nero an Emperor with his Harp or Fiddle;
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or in his buskins acting on a Stage;
or in his buskin's acting on a Stage;
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to see Domitian catching of flies, or Hercules at his Distaff? So what an incongruous thing is a Christian and a Blasphemer, a Disciple and a Traytor;
to see Domitian catching of flies, or Hercules At his Distaff? So what an incongruous thing is a Christian and a Blasphemer, a Disciple and a Traitor;
pc-acp vvi np1 vvg pp-f n2, cc np1 p-acp po31 n1? av q-crq dt j n1 vbz dt njp cc dt n1, dt n1 cc dt n1;
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to be in area Ecclesiae, in the court or floor of the Church, and yet chaff;
to be in Area Ecclesiae, in the court or floor of the Church, and yet chaff;
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to be within the pale, and yet a Devil;
to be within the pale, and yet a devil;
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to be a child of God with the teeth of a Lion, ravening for the prey,
to be a child of God with the teeth of a lion, ravening for the prey,
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and ready to devour his brother? If I am a Father, where is my honor? saith God.
and ready to devour his brother? If I am a Father, where is my honour? Says God.
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Where is your Understanding captivated, your stubborn Wills conquered, your Passions subdued.
Where is your Understanding captivated, your stubborn Wills conquered, your Passion subdued.
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And if you were Abrahams seed, you would do Abrahams works, and noth the Devils, saith our Saviour to the Jews.
And if you were Abrahams seed, you would do Abrahams works, and noth the Devils, Says our Saviour to the jews.
cc cs pn22 vbdr npg1 n1, pn22 vmd vdi np1 vvz, cc zz dt n2, vvz po12 n1 p-acp dt np2.
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Good God! a wonder it is to see, a world of Sins, a world of Sinners, and yet all Christians;
Good God! a wonder it is to see, a world of Sins, a world of Sinners, and yet all Christians;
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a deluge of Iniquity, and yet none drowned, all within the Ark; so many fighting against God, and yet all his Souldiers;
a deluge of Iniquity, and yet none drowned, all within the Ark; so many fighting against God, and yet all his Soldiers;
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so many abusing his Name for trifles, for nothing, indeed out of meer custom, and yet this with a Childs mouth;
so many abusing his Name for trifles, for nothing, indeed out of mere custom, and yet this with a Child's Mouth;
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so many Rebels and Traytors, and yet all Children! But, Beloved, let us not deceive our selves and our own souls.
so many Rebels and Traitors, and yet all Children! But, beloved, let us not deceive our selves and our own Souls.
av d n2 cc n2, cc av d n2! p-acp, vvn, vvb pno12 xx vvi po12 n2 cc po12 d n2.
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It is not the name of Children that will entitle us to the Kingdom of Heaven,
It is not the name of Children that will entitle us to the Kingdom of Heaven,
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but the reality, the being so.
but the reality, the being so.
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Without this our Religion which we profess will accuse, and the relation which we boast we have to God will condemn us.
Without this our Religion which we profess will accuse, and the Relation which we boast we have to God will condemn us.
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For reatus impii, pium nomen, saith Salvian; A glorious title doth but more lay open our errors;
For Rheatus Impious, pium Nome, Says Salvian; A glorious title does but more lay open our errors;
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and it adds to the guilt of a wicked man, that he hath his Christendome, and that his name is amongst the Children of God.
and it adds to the guilt of a wicked man, that he hath his Christendom, and that his name is among the Children of God.
cc pn31 vvz p-acp dt n1 pp-f dt j n1, cst pns31 vhz po31 np1, cc cst po31 n1 vbz p-acp dt n2 pp-f np1.
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Suppose it be an Asp, or a Basilisk, we shall walk upon it: a Lion, or a Dragon;
Suppose it be an Asp, or a Basilisk, we shall walk upon it: a lion, or a Dragon;
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But let us walk worthy of the Gospel of Christ, and as partakers of the heavenly vocation, consider the High-priest of our profession, Christ Jesus.
But let us walk worthy of the Gospel of christ, and as partakers of the heavenly vocation, Consider the High priest of our profession, christ jesus.
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Let every one that names Christ depart from iniquity. Let us walk as children of the light:
Let every one that names christ depart from iniquity. Let us walk as children of the Light:
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and be followers of God, as his children. and be followers of God, as his children.
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But here the weak Christian will reply, like the Sluggard in the Proverbs, that there is a Lion in the way, an impossibility of following God; that the dignity of the Gospel is so great that neither Man nor Angel are equal to it,
But Here the weak Christian will reply, like the Sluggard in the Proverbs, that there is a lion in the Way, an impossibility of following God; that the dignity of the Gospel is so great that neither Man nor Angel Are equal to it,
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or able to do any thing worthy of it.
or able to do any thing worthy of it.
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Indeed a weak Christian, and one that would be a child still, but, as the Apostle speaks, in understanding. For see: God desires but a competencie.
Indeed a weak Christian, and one that would be a child still, but, as the Apostle speaks, in understanding. For see: God Desires but a competency.
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He likes thee when thou followest him, though it be with a childs pace, with an Infants strength.
He likes thee when thou followest him, though it be with a child's pace, with an Infants strength.
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So that thou follow him, he interprets thy endeavours performance. And though like a Gyant thou rowse not thy self up to run the race,
So that thou follow him, he interprets thy endeavours performance. And though like a Giant thou rouse not thy self up to run the raze,
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yet if with all thy courage thou follow, he calls thee strong that made thee so,
yet if with all thy courage thou follow, he calls thee strong that made thee so,
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though thou hast but the strength of an Infant. But thou sayest it is impossible: Why, but that which is impossible may be necessary.
though thou hast but the strength of an Infant. But thou Sayest it is impossible: Why, but that which is impossible may be necessary.
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For thou thy self hast made it so; The time was in paradise when it was not impossible.
For thou thy self hast made it so; The time was in paradise when it was not impossible.
p-acp pns21 po21 n1 vh2 vvn pn31 av; dt n1 vbds p-acp n1 c-crq pn31 vbds xx j.
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The best use thou canst make of it is to do what thou canst, saith St. Augustine,
The best use thou Canst make of it is to do what thou Canst, Says Saint Augustine,
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and then petere à Deo quod non possis, to entreat Gods help in that thou canst not performe.
and then Peter à God quod non possis, to entreat God's help in that thou Canst not perform.
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And thou needst not fear a denial:
And thou Needest not Fear a denial:
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for behold, he is thy Father, and thou art his Child, nay NONLATINALPHABET, his dear child. Which is the gracious Adjunct,
for behold, he is thy Father, and thou art his Child, nay, his dear child. Which is the gracious Adjunct,
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and comes next to be handled.
and comes next to be handled.
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Incongruous it is, you see, that a Child, so freely adopted from so base an estate, should prove refractory and disobedient.
Incongruous it is, you see, that a Child, so freely adopted from so base an estate, should prove refractory and disobedient.
j pn31 vbz, pn22 vvb, cst dt n1, av av-j vvn p-acp av j dt n1, vmd vvi j cc j.
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And pity it were, nay impossible, filium tot lacrymarum, as Augustines mother spake of him, that a child bought and begot with so much grief, with so many tears, should perish at the last in rebellion.
And pity it were, nay impossible, Son tot lacrymarum, as Augustine's mother spoke of him, that a child bought and begotten with so much grief, with so many tears, should perish At the last in rebellion.
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This prerogative was not granted in vain:
This prerogative was not granted in vain:
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But see here, the waters of comfort rise higher, and the priviledge is enlarged, and the tye made stronger.
But see Here, the waters of Comfort rise higher, and the privilege is enlarged, and the tie made Stronger.
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This Child of God, which was Benoni, a Son of sorrow, is now become Benjamin, a Son of Gods right hand, beloved and dear in his sight.
This Child of God, which was Benoni, a Son of sorrow, is now become Benjamin, a Son of God's right hand, Beloved and dear in his sighed.
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And here, Beloved, what wings might I wish for to fly a pitch proportionable to the height of Gods Love? Or what line might I use to sound the depth of Gods Mercy? Or with what words shall I express how he endears himself to his Children? Shall I mention the love of Women? The love of Jonathan to David was greater. Shall I speak of Jonathans love to David? It was great indeed, but to a friend:
And Here, beloved, what wings might I wish for to fly a pitch proportionable to the height of God's Love? Or what line might I use to found the depth of God's Mercy? Or with what words shall I express how he endears himself to his Children? Shall I mention the love of Women? The love of Johnathan to David was greater. Shall I speak of Jonathans love to David? It was great indeed, but to a friend:
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But God embraces first, and loveth first. We love him, because he loved us first.
But God embraces First, and loves First. We love him, Because he loved us First.
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He is NONLATINALPHABET, the Father of love; and he is NONLATINALPHABET, Love it self. And he delights in these titles and attributes, saith Nazianzene, NONLATINALPHABET, that he may as it were by proclamation promulge and publish his love.
He is, the Father of love; and he is, Love it self. And he delights in these titles and attributes, Says Nazianzene,, that he may as it were by proclamation promulge and publish his love.
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And no carnal friend, though as Chrysostome saith, he be mad in love, can so burn in affection to his friend,
And no carnal friend, though as Chrysostom Says, he be mad in love, can so burn in affection to his friend,
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as God doth in love to our souls. Now this love of God is first a Preventing Love:
as God does in love to our Souls. Now this love of God is First a Preventing Love:
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It prevents our slowness and backwardness to entertain it. We sacrificed to the Queen of Earth, to Fortune, that she would love us;
It prevents our slowness and backwardness to entertain it. We sacrificed to the Queen of Earth, to Fortune, that she would love us;
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to the World, that it would favour us; and never thought of Gods Love. 2. It is a Purging Love:
to the World, that it would favour us; and never Thought of God's Love. 2. It is a Purging Love:
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It washes away our corruption and filth, and sets us upon our leggs, that we may walk in love. 3. It is an Overflowing Love, nimia charitas, as the Apostle speaks, exceeding great, too much Love, larger then our Thoughts,
It washes away our corruption and filth, and sets us upon our legs, that we may walk in love. 3. It is an Overflowing Love, Nimia charitas, as the Apostle speaks, exceeding great, too much Love, larger then our Thoughts,
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or our Desires, passing our Understanding. Sermo non valet exprimere: experimento opus est; Speech cannot reach it: Experience must express it. Feel it we may;
or our Desires, passing our Understanding. Sermon non valet exprimere: experimento opus est; Speech cannot reach it: Experience must express it. Feel it we may;
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discourse of it we cannot. 4. Lastly, it is a Bountiful Love, and it is Perpetual.
discourse of it we cannot. 4. Lastly, it is a Bountiful Love, and it is Perpetual.
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With an everlasting love have I loved thee, saith God;With an everlasting love have I loved thee, Says God;
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and He hath loved us, and given us everlasting consolation; and, He hath prepared for his children a crown;
and He hath loved us, and given us everlasting consolation; and, He hath prepared for his children a crown;
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and they are heads destinated to a diadem, saith Tertullian. and they Are Heads destinated to a diadem, Says Tertullian.
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His common gifts, his earthly goods, quae nec sola sunt, nec summa sunt, which are neither the greatest goods,
His Common Gifts, his earthly goods, Quae nec sola sunt, nec summa sunt, which Are neither the greatest goods,
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nor yet alone, but have alwaies a mixture and taste of evil, he gives unto his bastard children,
nor yet alone, but have always a mixture and taste of evil, he gives unto his bastard children,
ccx av av-j, cc-acp vhb av dt n1 cc n1 pp-f n-jn, pns31 vvz p-acp po31 n1 n2,
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as Abraham gave gifts to the sons of his Concubines; but the heritage to Isaac, the Kingdom and the Crown to the children of promise. Nay further yet;
as Abraham gave Gifts to the Sons of his Concubines; but the heritage to Isaac, the Kingdom and the Crown to the children of promise. Nay further yet;
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His Love is there greatest, where it appears least.
His Love is there greatest, where it appears least.
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In our misery and affliction, in the anguish of our soul, when we think he frowns upon us,
In our misery and affliction, in the anguish of our soul, when we think he frowns upon us,
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we shall tread it under foot: a Red-sea; it shall divide it self: a hot fiery furnace;
we shall tread it under foot: a Red sea; it shall divide it self: a hight fiery furnace;
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we shall be bathed in it: a Lions den; thou shalt be as safe in it as in thy private Chamber: Suppose it poyson; it shall not hurt thee: a Viper; thou shalt fling it off:
we shall be bathed in it: a Lions den; thou shalt be as safe in it as in thy private Chamber: Suppose it poison; it shall not hurt thee: a Viper; thou shalt fling it off:
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the wittiest and most exquisite torment, thou shalt not feel it.
the Wittiest and most exquisite torment, thou shalt not feel it.
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For martyres non eripuit; sed nunquam deseruit? he took not the Martyrs from the stake; but did he forsake them. No;
For Martyrs non Eripuit; sed Never deseruit? he took not the Martyrs from the stake; but did he forsake them. No;
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his love was with them at the stake, and in the fire.
his love was with them At the stake, and in the fire.
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And this heat of Love did so enflame them, that the fire burnt not, the rack tormented not,
And this heat of Love did so inflame them, that the fire burned not, the rack tormented not,
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because the pain was swallowed up in Love. Nay, all shall work for the best to the children of God.
Because the pain was swallowed up in Love. Nay, all shall work for the best to the children of God.
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Be they Afflictions? We miscall them; they are but tryals, but lessons and sermons. Be they tears? he puts them in his bottel.
Be they Afflictions? We miscall them; they Are but trials, but Lessons and Sermons. Be they tears? he puts them in his Bottle.
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Be they enemies, and that a mighty host? Behold, they that be with us are mo then they that be with them.
Be they enemies, and that a mighty host? Behold, they that be with us Are more then they that be with them.
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The mountain was full of horses and chariots of fire round about Elisha. Or, if not, our Patience is revenge;The mountain was full of Horses and chariots of fire round about Elisha. Or, if not, our Patience is revenge;
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and our Sufferance heaps coals of fire upon the head of our adversaries. Be it the World;
and our Sufferance heaps coals of fire upon the head of our Adversaries. Be it the World;
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We so use it, that we may enjoy God, saith St. Augustine. Be it the Flesh;We so use it, that we may enjoy God, Says Saint Augustine. Be it the Flesh;
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by Gods power we beat it down. Be it the Devil himself; In striving to take away, he encreases our glory. Be it Death; It is but a passage.
by God's power we beatrice it down. Be it the devil himself; In striving to take away, he increases our glory. Be it Death; It is but a passage.
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What though we be here in disgrace, the very off-scouring of the world, the by-word and song of the people, accounted the cause of all evils,
What though we be Here in disgrace, the very offscouring of the world, the Byword and song of the people, accounted the cause of all evils,
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as the Christians were in the primitive times, (no hail, no great thunder, no inundation,
as the Christians were in the primitive times, (no hail, no great thunder, no inundation,
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but the Christians were accused for it) what though we be never so vile, never so contemptible in this world? we are here strangers;
but the Christians were accused for it) what though we be never so vile, never so contemptible in this world? we Are Here Strangers;
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the world knows us not, because it knows not God. the world knows us not, Because it knows not God.
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No marvel if a King unknown in another Country, be coursly or injuriously used, because he is unknown, and in another Country.
No marvel if a King unknown in Another Country, be coursly or injuriously used, Because he is unknown, and in Another Country.
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Let then the world esteem of Gods children as it please: They are here in an unknown place, peregrini deorsum, cives sursum;
Let then the world esteem of God's children as it please: They Are Here in an unknown place, Peregrini deorsum, cives Sursum;
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like mountains or high hills, as Seneca speaks of his Philosopher;
like Mountains or high hills, as Senecca speaks of his Philosopher;
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3475
Their growth and tallness appears not to men afar off, but to those who come nigh.
Their growth and tallness appears not to men afar off, but to those who come High.
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3516
They were in travel with mischief, and were delivered too, but they brought forth a lye.
They were in travel with mischief, and were Delivered too, but they brought forth a lie.
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3476
At the Day of Judgment there will another account be made. When God appears, we shall be like unto him.
At the Day of Judgement there will Another account be made. When God appears, we shall be like unto him.
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3477
Then the note will be changed, and the cry alter'd. We fools thought their life madness, and their end without honour:
Then the note will be changed, and the cry altered. We Fools Thought their life madness, and their end without honour:
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3478
but now they are counted amongst the children of God, and their portion amongst his dear Saints. but now they Are counted among the children of God, and their portion among his dear Saints.
cc-acp av pns32 vbr vvn p-acp dt n2 pp-f np1, cc po32 n1 p-acp po31 j-jn n2.
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And are God's children dear unto him? Sure this benefit hath a tye, and this encrease of God's love calls for an increase of gratitude.
And Are God's children dear unto him? Sure this benefit hath a tie, and this increase of God's love calls for an increase of gratitude.
cc vbr npg1 n2 j-jn p-acp pno31? j d n1 vhz dt n1, cc d n1 pp-f npg1 n1 vvz p-acp dt n1 pp-f n1.
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He expects that he should be dear to us.
He expects that he should be dear to us.
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For though God's love be not as Man's love, negotiatio, as Seneca speaketh, a kind of a market-love, with which we traffick, and from it expect gain;
For though God's love be not as Man's love, negotiatio, as Senecca speaks, a kind of a market-love, with which we traffic, and from it expect gain;
p-acp cs npg1 n1 vbb xx c-acp ng1 n1, fw-la, p-acp np1 vvz, dt n1 pp-f dt n1, p-acp r-crq pns12 vvi, cc p-acp pn31 vvb n1;
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yet he expects that we should love him again: Not that our Love can profit him, but for our own sakes.
yet he expects that we should love him again: Not that our Love can profit him, but for our own sakes.
av pns31 vvz cst pns12 vmd vvi pno31 av: xx cst po12 n1 vmb vvi pno31, cc-acp p-acp po12 d n2.
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He will not love at randome;
He will not love At random;
pns31 vmb xx vvi p-acp av-an;
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he will not cast away his Love, nor his Mite, but he will have it repayed.
he will not cast away his Love, nor his Mite, but he will have it repaid.
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But if his ten Talents be laid up in a Napkin, laid aside as not worth the using,
But if his ten Talents be laid up in a Napkin, laid aside as not worth the using,
p-acp cs po31 crd n2 vbb vvn a-acp p-acp dt n1, vvd av c-acp xx j dt vvg,
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then his anger riseth, and his indignation is high and he will not only take away his Talents,
then his anger Riseth, and his Indignation is high and he will not only take away his Talents,
cs po31 n1 vvz, cc po31 n1 vbz j cc pns31 vmb xx av-j vvi av po31 n2,
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but will bind thee hand and foot, and cast thee into Prison, and punish thee as an unprofitable servant.
but will bind thee hand and foot, and cast thee into Prison, and Punish thee as an unprofitable servant.
cc-acp vmb vvi pno21 n1 cc n1, cc vvd pno21 p-acp n1, cc vvi pno21 p-acp dt j n1.
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It is so even with us Men. No wound greater to us then that which Ingratitude giveth.
It is so even with us Men. No wound greater to us then that which Ingratitude gives.
pn31 vbz av av p-acp pno12 n2. dx n1 jc p-acp pno12 av cst r-crq n1 vvz.
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If it bad been my enemy, I could have borne it, saith David;If it bade been my enemy, I could have born it, Says David;
cs pn31 vvd vbn po11 n1, pns11 vmd vhi vvn pn31, vvz np1;
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but it was my familiar friend, with whom I took sweet counsel, that did me this wrong.but it was my familiar friend, with whom I took sweet counsel, that did me this wrong.
p-acp pn31 vbds po11 j-jn n1, p-acp ro-crq pns11 vvd j n1, cst vdd pno11 d n-jn.
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When Cassius and the rest set upon Caesar with their Poniards in the Senate-house, he defended himself with silence:
When Cassius and the rest Set upon Caesar with their Poniards in the Senate-house, he defended himself with silence:
c-crq np1 cc dt n1 vvn p-acp np1 p-acp po32 n2 p-acp dt n1, pns31 vvd px31 p-acp n1:
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but when Brutus struck, he covered his face with his robe, with his NONLATINALPHABET;
but when Brutus struck, he covered his face with his robe, with his;
cc-acp c-crq np1 vvd, pns31 vvd po31 n1 p-acp po31 n1, p-acp po31;
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What thou my son Brutus? That Brutus stab'd him, this was the Steletto at his heart. It is so with God.What thou my son Brutus? That Brutus stabbed him, this was the Steletto At his heart. It is so with God.
r-crq pns21 po11 n1 np1? cst np1 vvd pno31, d vbds dt fw-it p-acp po31 n1. pn31 vbz av p-acp np1.
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We cannot offend him more then by unthankfulness. Ingratum si dixeris, omnia dixeris. For in it are all sins. Infidelity begets it:
We cannot offend him more then by unthankfulness. Ungrateful si Dixers, omnia Dixers. For in it Are all Sins. Infidelity begets it:
pns12 vmbx vvi pno31 av-dc cs p-acp n1. fw-la fw-la fw-la, fw-la fw-la. c-acp p-acp pn31 vbr d n2. n1 vvz pn31:
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and we cannot name a greater sinner then an Infidel.
and we cannot name a greater sinner then an Infidel.
cc pns12 vmbx vvi dt jc n1 cs dt n1.
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A sin this is so hateful and detestable to God that we find him complaining to the Heavens and to the Earth of the Jews ingratitude:
A since this is so hateful and detestable to God that we find him complaining to the Heavens and to the Earth of the jews ingratitude:
dt n1 d vbz av j cc j p-acp np1 cst pns12 vvb pno31 vvg p-acp dt n2 cc p-acp dt n1 pp-f dt np2 n1:
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Hear, O Heavens, and hearken, O Earth: for I have nourished rebellious children. And he might well complain: Hear, Oh Heavens, and harken, Oh Earth: for I have nourished rebellious children. And he might well complain:
vvb, uh n2, cc vvi, uh n1: c-acp pns11 vhb vvn j n2. cc pns31 vmd av vvi:
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that we do per contemplationem volare, saith Bellarmine, hover as it were on the wings of Contemplation;
that we do per contemplationem Volare, Says Bellarmine, hover as it were on the wings of Contemplation;
cst pns12 vdb fw-la fw-la fw-la, vvz np1, vvb c-acp pn31 vbdr p-acp dt n2 pp-f n1;
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The Jews were his peculiar people, culled out of the whole world, graced with the Title of Populus meus. They were his people, his dear people.
The jews were his peculiar people, culled out of the Whole world, graced with the Title of Populus meus. They were his people, his dear people.
dt np2 vbdr po31 j n1, vvn av pp-f dt j-jn n1, vvn p-acp dt n1 pp-f fw-la fw-la. pns32 vbdr po31 n1, po31 j-jn n1.
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; like Gideons fleece, full of the dew of heavenly benediction, when all the earth was dry besides;
; like Gideons fleece, full of the due of heavenly benediction, when all the earth was dry beside;
; j np1 n1, j pp-f dt n1 pp-f j n1, c-crq d dt n1 vbds j a-acp;
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a Signet on God's right hand, a Seal on his heart, and as the Apple of his eye;
a Signet on God's right hand, a Seal on his heart, and as the Apple of his eye;
dt n1 p-acp npg1 j-jn n1, dt n1 p-acp po31 n1, cc p-acp dt n1 pp-f po31 n1;
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his Vineyard, which he hedged about, planted with the best plants, built a Tower in the midst of it,
his Vineyard, which he hedged about, planted with the best plants, built a Tower in the midst of it,
po31 n1, r-crq pns31 vvn a-acp, vvn p-acp dt js n2, vvd dt n1 p-acp dt n1 pp-f pn31,
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and spared no diligence to better it; a Nation which he raised and increased and defended with wonders.
and spared no diligence to better it; a nation which he raised and increased and defended with wonders.
cc vvd dx n1 pc-acp vvi pn31; dt n1 r-crq pns31 vvd cc vvd cc vvn p-acp n2.
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How can he then now bear with their ingratitude? How can he be pleased with these wild grapes, of Disobedience,
How can he then now bear with their ingratitude? How can he be pleased with these wild grapes, of Disobedience,
q-crq vmb pns31 av av vvi p-acp po32 n1? q-crq vmb pns31 vbi vvn p-acp d j n2, pp-f n1,
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and Stubborness, and Rebellion? Surely, as he hath threatned, he will pluck off this Signet, he will take away this Hedge, he will dry this Fleece, he will pull this Eagle out of her nest.
and Stubbornness, and Rebellion? Surely, as he hath threatened, he will pluck off this Signet, he will take away this Hedge, he will dry this Fleece, he will pull this Eagl out of her nest.
cc n1, cc n1? np1, c-acp pns31 vhz vvn, pns31 vmb vvi a-acp d n1, pns31 vmb vvi av d n1, pns31 vmb vvi d n1, pns31 vmb vvi d n1 av pp-f po31 n1.
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Though she make her nest high, he will pluck her down from thence. She shall be small among the heathen. Though she make her nest high, he will pluck her down from thence. She shall be small among the heathen.
cs pns31 vvb po31 n1 j, pns31 vmb vvi pno31 a-acp p-acp av. pns31 vmb vbi j p-acp dt j-jn.
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And this Populus meus shall be populus nullus, this his people shall be no people, but a scatter'd nation, the scorn of the world, in quos omnium Caesarum ira detumuit, who have smarted as slaves under each Emperor;
And this Populus meus shall be populus nullus, this his people shall be no people, but a scattered Nation, the scorn of the world, in quos omnium Caesarum ira detumuit, who have smarted as slaves under each Emperor;
cc d fw-la fw-la vmb vbi fw-la fw-la, d po31 n1 vmb vbi dx n1, p-acp dt j-vvn n1, dt n1 pp-f dt n1, p-acp fw-la fw-la np1 fw-la fw-la, r-crq vhb vvn p-acp n2 p-acp d n1;
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whose very name shall be odious, as it is at this day. Beloved, to come home to our selves, and to change Jewry into England;
whose very name shall be odious, as it is At this day. beloved, to come home to our selves, and to change Jewry into England;
rg-crq j n1 vmb vbi j, c-acp pn31 vbz p-acp d n1. vvn, pc-acp vvi av-an p-acp po12 n2, cc pc-acp vvi np1 p-acp np1;
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If they then, surely we now are populus Dei, Gods people, as much endeared, as much obliged, as ever the Jews were.
If they then, surely we now Are populus Dei, God's people, as much endeared, as much obliged, as ever the jews were.
cs pns32 av, av-j pns12 av vbr fw-la fw-la, npg1 n1, c-acp av-d vvn, c-acp av-d vvn, c-acp av dt np2 vbdr.
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When the cloud of Superstition darkned England, God dispersed that cloud, and placed the Candle in the candlestick, the Gospel in the Church:
When the cloud of Superstition darkened England, God dispersed that cloud, and placed the Candle in the candlestick, the Gospel in the Church:
c-crq dt n1 pp-f n1 vvn np1, np1 vvd cst n1, cc vvd dt n1 p-acp dt n1, dt n1 p-acp dt n1:
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And this Taper hath burnt bright these many years, we may say by miracle; for our enemies whole industry hath been to extinguish it.
And this Taper hath burned bright these many Years, we may say by miracle; for our enemies Whole industry hath been to extinguish it.
cc d n1 vhz vvn j d d n2, pns12 vmb vvi p-acp n1; p-acp po12 n2 j-jn n1 vhz vbn pc-acp vvi pn31.
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We have also seen Gods wonders on the deep: For when we saw no door of hope to pass through, as the Prophet speaks,
We have also seen God's wonders on the deep: For when we saw no door of hope to pass through, as the Prophet speaks,
pns12 vhb av vvn npg1 n2 p-acp dt j-jn: c-acp c-crq pns12 vvd dx n1 pp-f n1 pc-acp vvi p-acp, c-acp dt n1 vvz,
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when our enemies were ready to devour us, as with an East-wind God scattered them:
when our enemies were ready to devour us, as with an East wind God scattered them:
c-crq po12 n2 vbdr j pc-acp vvi pno12, c-acp p-acp dt n1 np1 vvd pno32:
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And that Navy which his Holiness had christned, and called Invincible, in a moment was overcome;
And that Navy which his Holiness had christened, and called Invincible, in a moment was overcome;
cc cst n1 r-crq po31 n1 vhd vvn, cc vvd j, p-acp dt n1 vbds vvn;
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and a Coin was stampt with a fitter name, a new inscription, VENIT, IVIT, FUIT, It came, it went away, it came just to nothing.
and a Coin was stamped with a fitter name, a new inscription, VENIT, IVIT, FUIT, It Come, it went away, it Come just to nothing.
cc dt n1 vbds vvn p-acp dt jc n1, dt j n1, fw-la, fw-la, fw-la, pn31 vvd, pn31 vvd av, pn31 vvd av p-acp pix.
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Nay, when Hell it self fought against us, and there lacked nothing but the touch of a match to our destruction, God in an instant blasted and nullified the design of bloudy men.
Nay, when Hell it self fought against us, and there lacked nothing but the touch of a match to our destruction, God in an instant blasted and nullified the Design of bloody men.
uh, c-crq n1 pn31 n1 vvn p-acp pno12, cc a-acp vvd pix cc-acp dt n1 pp-f dt n1 p-acp po12 n1, np1 p-acp dt n-jn vvn cc vvd dt n1 pp-f j n2.
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These loving kindnesses, I know, you all will say deserve to be written in a pillar of marble, with a pen of iron and the point of a diamond,
These loving Kindnesses, I know, you all will say deserve to be written in a pillar of Marble, with a pen of iron and the point of a diamond,
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and to be shewen to all posterity. But, Beloved, it is not verbal thanks alone that God requires:
and to be shown to all posterity. But, beloved, it is not verbal thanks alone that God requires:
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but we must write these favours in our hearts, and the remembrance of them must drive us to repentance for that great sin of Ingratitude, it must win us to obedience,
but we must write these favours in our hearts, and the remembrance of them must drive us to Repentance for that great since of Ingratitude, it must win us to Obedience,
cc-acp pns12 vmb vvi d n2 p-acp po12 n2, cc dt n1 pp-f pno32 vmb vvi pno12 p-acp n1 p-acp d j n1 pp-f n1, pn31 vmb vvi pno12 p-acp n1,
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and inforce us to a more Christian conversation, and that citò, hodiè, without delay, this day;
and enforce us to a more Christian Conversation, and that citò, hodiè, without Delay, this day;
cc vvb pno12 p-acp dt av-dc njp n1, cc cst fw-la, fw-fr, p-acp n1, d n1;
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lest God remove his Providence from our Tabernacle; lest he blow out our Taper, and remove our Candlestick;
lest God remove his Providence from our Tabernacle; lest he blow out our Taper, and remove our Candlestick;
cs np1 vvi po31 n1 p-acp po12 n1; cs pns31 vvb av po12 n1, cc vvb po12 n1;
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lest he darken our Sun, and turn our Moon into bloud;
lest he darken our Sun, and turn our Moon into blood;
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lest he furbish that sword which is already drawn against us, to cut us off and destroy us.
lest he furbish that sword which is already drawn against us, to Cut us off and destroy us.
cs pns31 vvb d n1 r-crq vbz av vvn p-acp pno12, pc-acp vvi pno12 a-acp cc vvi pno12.
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The Jews were his children, as dear to him as we are; and now they are cast away, cut off, small and despised amongst men!
The jews were his children, as dear to him as we Are; and now they Are cast away, Cut off, small and despised among men!
dt np2 vbdr po31 n2, p-acp j-jn p-acp pno31 c-acp pns12 vbr; cc av pns32 vbr vvn av, vvb a-acp, j cc vvn p-acp n2!
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3525
Besides this larger Volume of Gods blessing, each Christian hath at least a pocket Manual, in which he may read Gods love unto himself,
Beside this larger Volume of God's blessing, each Christian hath At least a pocket Manual, in which he may read God's love unto himself,
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and tell what he hath done for his soul. If thou be rich, it was God's love that made thee so;
and tell what he hath done for his soul. If thou be rich, it was God's love that made thee so;
cc vvi r-crq pns31 vhz vdn p-acp po31 n1. cs pns21 vbb j, pn31 vbds npg1 n1 cst vvd pno21 av;
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and he looks for some restitution by the hands of the poor. If thou be full of daies, thou hadst them from Gods right hand;
and he looks for Some restitution by the hands of the poor. If thou be full of days, thou Hadst them from God's right hand;
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and he gave them not that thou shouldst still be a child in understanding.
and he gave them not that thou Shouldst still be a child in understanding.
cc pns31 vvd pno32 xx cst pns21 vmd2 av vbi dt n1 p-acp n1.
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3529
If thou be an Absolom for beauty, God made not so fair a soul for a bad guest, a foul soul.
If thou be an Absalom for beauty, God made not so fair a soul for a bad guest, a foul soul.
cs pns21 vbb dt np1 p-acp n1, np1 vvd xx av j dt n1 p-acp dt j n1, dt j n1.
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3530
If thou hast a good thought, it was Gods love that wrought it, and thou must not be so unkind as to stifle it.
If thou hast a good Thought, it was God's love that wrought it, and thou must not be so unkind as to stifle it.
cs pns21 vh2 dt j n1, pn31 vbds npg1 n1 cst vvd pn31, cc pns21 vmb xx vbi av j c-acp pc-acp vvi pn31.
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If thou hast a holy intendment, it was God that raised it, and it is sacriledge to pull it down.
If thou hast a holy intendment, it was God that raised it, and it is sacrilege to pull it down.
cs pns21 vh2 dt j n1, pn31 vbds np1 cst vvd pn31, cc pn31 vbz n1 pc-acp vvi pn31 a-acp.
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3532
If thou hast Perseverance in goodness, it was God that continued it, and thy prayer must be that he will not depart from thee.
If thou hast Perseverance in Goodness, it was God that continued it, and thy prayer must be that he will not depart from thee.
cs pns21 vh2 n1 p-acp n1, pn31 vbds np1 cst vvd pn31, cc po21 n1 vmb vbi cst pns31 vmb xx vvi p-acp pno21.
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3533
And then, if out of all these thou findest a full perswasion that thy sins are forgiven,
And then, if out of all these thou Findest a full persuasion that thy Sins Are forgiven,
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3534
and that thou art lovely in Gods sight, thou must also encrease thy obedience;
and that thou art lovely in God's sighed, thou must also increase thy Obedience;
cc cst pns21 vb2r j p-acp ng1 n1, pns21 vmb av vvi po21 n1;
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3535
and as thou tastest of Gods love in the highest degree, so thou must wind up this obedience to the highest pin;
and as thou tastest of God's love in the highest degree, so thou must wind up this Obedience to the highest pin;
cc c-acp pns21 vv2 pp-f npg1 n1 p-acp dt js n1, av pns21 vmb vvi a-acp d n1 p-acp dt js n1;
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thou must be a follower of God, as a child worthy to be beloved, worthy to be dear.
thou must be a follower of God, as a child worthy to be Beloved, worthy to be dear.
pns21 vmb vbi dt n1 pp-f np1, c-acp dt n1 j pc-acp vbi vvn, j pc-acp vbi j-jn.
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3537
Which is the last step of this Gradation, and comes now to be handled. A child of God, and a dear child; A great priviledge, a great tye.
Which is the last step of this Gradation, and comes now to be handled. A child of God, and a dear child; A great privilege, a great tie.
r-crq vbz dt ord n1 pp-f d n1, cc vvz av pc-acp vbi vvn. dt n1 pp-f np1, cc dt j-jn n1; dt j n1, dt j n1.
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3538
But now not only to be so, but to be made worthy to be so, not only to be endeared, but to be filius diligibilis, a child worthy of love,
But now not only to be so, but to be made worthy to be so, not only to be endeared, but to be filius diligibilis, a child worthy of love,
p-acp av xx av-j pc-acp vbi av, cc-acp pc-acp vbi vvn j pc-acp vbi av, xx av-j pc-acp vbi vvn, p-acp pc-acp vbi fw-la fw-la, dt n1 j pp-f n1,
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3539
and of a deformed and defaced person to be made amiable, this is that cord of man, that band of Love that draws us, this is the covering of that Black which the Sun had looked upon:
and of a deformed and defaced person to be made amiable, this is that cord of man, that band of Love that draws us, this is the covering of that Black which the Sun had looked upon:
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this is the work of our well-beloved Christ Jesus. And now he calleth, Arise, my love, my fair one, and come away.
this is the work of our well-beloved christ jesus. And now he calls, Arise, my love, my fair one, and come away.
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As when St. Chrysostome makes it an argument of the dignity of the Soul, that whereas a Body naturally deformed cannot by the most skilful Artist be brought to an apt and seemly proportion,
As when Saint Chrysostom makes it an argument of the dignity of the Soul, that whereas a Body naturally deformed cannot by the most skilful Artist be brought to an apt and seemly proportion,
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yet the soul polluted, crooked and maimed may be cleansed, and set as it were, and made straight again:
yet the soul polluted, crooked and maimed may be cleansed, and Set as it were, and made straight again:
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So must we here, with the Apostle, make it not only an argument of Gods Love,
So must we Here, with the Apostle, make it not only an argument of God's Love,
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but a great motive to our Obedience, That our sins are forgiven us, That they shall not be imputed unto us, That we shall appear before our Judge not in our own likeness,
but a great motive to our obedience, That our Sins Are forgiven us, That they shall not be imputed unto us, That we shall appear before our Judge not in our own likeness,
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but in the likeness of our elder Brother Christ Jesus, who is truly NONLATINALPHABET, Gods well-beloved Son, in whom he is well-pleased;
but in the likeness of our elder Brother christ jesus, who is truly, God's well-beloved Son, in whom he is wellpleased;
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When Joseph, a fair person and well-favoured, was enticed by Potiphars wife to lie with her, his answer was;
When Joseph, a fair person and well-favoured, was enticed by Potiphars wife to lie with her, his answer was;
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My master hath made me ruler over his house, and hath committed all into my hand; he hath kept nothing from me, but thee: My master hath made me ruler over his house, and hath committed all into my hand; he hath kept nothing from me, but thee:
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How then shall I do this great wickedness, and sin against God? Beloved, each Christian should thus dispute with himself;How then shall I do this great wickedness, and since against God? beloved, each Christian should thus dispute with himself;
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I was sore wounded, and God hath procured a salve for my sore:
I was soar wounded, and God hath procured a salve for my soar:
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and shall I therefore lye still, and bleed my self to death? He hath for my sake humbled his Son, he hath multiplyed his mercies upon me,
and shall I Therefore lie still, and bleed my self to death? He hath for my sake humbled his Son, he hath multiplied his Mercies upon me,
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and shall I make his Mercy a cause of my obstinacie in sin? He hath kept nothing from me but his Honor;
and shall I make his Mercy a cause of my obstinacy in since? He hath kept nothing from me but his Honour;
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and shall I strive to diminish that? He hath freely forgiven me my sin; and shall Sin therefore abound? God forbid.
and shall I strive to diminish that? He hath freely forgiven me my since; and shall since Therefore abound? God forbid.
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God forbid that our Practice should not as well give Rome the lye as our Doctrine.
God forbid that our Practice should not as well give Room the lie as our Doctrine.
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She imputes it unto us, that we lull men asleep on the Pillow of Security; that we sing a Requiem to their souls, when the conscience is most clamorous;
She imputes it unto us, that we lull men asleep on the Pillow of Security; that we sing a Requiem to their Souls, when the conscience is most clamorous;
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that we are meer Solifidians, leaning upon a Reed, relying only upon an empty and hollow Faith;
that we Are mere Solifidians, leaning upon a Reed, relying only upon an empty and hollow Faith;
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And again, Chap. 20. and again Luke 22. when he had eaten the Passeover with them,
And again, Chap. 20. and again Lycia 22. when he had eaten the Passover with them,
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that we hope to go to Heaven with only thinking of it, and never strive for inherent Righteousness;
that we hope to go to Heaven with only thinking of it, and never strive for inherent Righteousness;
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and that our Assurance that our sins are forgiven us is praesidium peccati, the Devils fense,
and that our Assurance that our Sins Are forgiven us is praesidium peccati, the Devils fence,
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and a strong bullwark, that the kingdom of Sin cannot be demolisht in us. So charitable is their opinion of us.
and a strong bulwark, that the Kingdom of since cannot be demolished in us. So charitable is their opinion of us.
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And although Gods Messengers do lift up their voice like a trumpet against Sin, and whip the vice of Security out of the Temple,
And although God's Messengers do lift up their voice like a trumpet against since, and whip the vice of Security out of the Temple,
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although our Pulpits ring and sound again with the Doctrine of Good works, and not one of our Writers that ever I could see (except some few hare-brained Lutherans) did ever let fall from their quills one word that might prejudice the necessity thereof,
although our Pulpits ring and found again with the Doctrine of Good works, and not one of our Writers that ever I could see (except Some few harebrained Lutherans) did ever let fallen from their quills one word that might prejudice the necessity thereof,
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yet they cry out as men at great fires, as yet were the only incendiaries,
yet they cry out as men At great fires, as yet were the only incendiaries,
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and Religion were now a laying on the pile, and the whole Christian world by us to be set on combustion. It is true, Beloved;
and Religion were now a laying on the pile, and the Whole Christian world by us to be Set on combustion. It is true, beloved;
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we could pay them with their own coyn;
we could pay them with their own coin;
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we could cast before their eyes their Hay and their Stubble, stuff fit for the fire, their Indulgences and private Masses, their Pardons for sins not yet committed, pillows indeed and true dormitories to lay men asleep on. But Recrimination is no remedy;
we could cast before their eyes their Hay and their Stubble, stuff fit for the fire, their Indulgences and private Masses, their Pardons for Sins not yet committed, pillows indeed and true dormitories to lay men asleep on. But Recrimination is no remedy;
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and Silence is the best answer to Impudence. Our best way to confute them is by our practice;
and Silence is the best answer to Impudence. Our best Way to confute them is by our practice;
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as Diogenes confuted Zeno, that believed there was no such thing as Motion, by walking over the room.
as Diogenes confuted Zeno, that believed there was no such thing as Motion, by walking over the room.
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So if Christ say unto us, Your sins are forgiven you, let us then take up our beds, and walk.
So if christ say unto us, Your Sins Are forgiven you, let us then take up our Beds, and walk.
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Let him that lies on the bed of Security, arise from that bed;
Let him that lies on the Bed of Security, arise from that Bed;
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on the bed of Idleness, awake from that sleep, from that slumber, and unfold his hands,
on the Bed of Idleness, awake from that sleep, from that slumber, and unfold his hands,
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and stand up, and walk before God in the land of the living.
and stand up, and walk before God in the land of the living.
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For, Beloved, what? are we believers? are we faithful? Why, then we must,
For, beloved, what? Are we believers? Are we faithful? Why, then we must,
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nay, we cannot chuse but be, obedient.
nay, we cannot choose but be, obedient.
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For Faith and Assurance of forgiveness is the ground and foundation, not only of Christian Charity,
For Faith and Assurance of forgiveness is the ground and Foundation, not only of Christian Charity,
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but also of all other virtues, of all true Obedience; having its residence not only in the Understanding, but also in the Will;
but also of all other Virtues, of all true obedience; having its residence not only in the Understanding, but also in the Will;
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not floating in the brain, but enflaming the heart, and thereby gaining dominion and a kingdom over the affections.
not floating in the brain, but enflaming the heart, and thereby gaining dominion and a Kingdom over the affections.
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Hence Faith is called obedience 2 Thess. 1. 8. where Paul saith that there is a flaming fire provided for those who obey not the Gospel of Christ.
Hence Faith is called Obedience 2 Thess 1. 8. where Paul Says that there is a flaming fire provided for those who obey not the Gospel of christ.
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For as he obeys his Physician, not who believes he is skilful, but who observes his prescripts, who takes the Recipe, and is careful of his own health and his Physicians honor;
For as he obeys his physician, not who believes he is skilful, but who observes his prescripts, who Takes the Recipe, and is careful of his own health and his Physicians honour;
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so he is truly faithful that obeys the Gospel of Christ; who doth not only believe that Christ is a most able Physician of his soul,
so he is truly faithful that obeys the Gospel of christ; who does not only believe that christ is a most able physician of his soul,
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and that the Gospel is the best Physick, the best Purgation, but he who takes this Physick,
and that the Gospel is the best Physic, the best Purgation, but he who Takes this Physic,
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although there be Wormwood or Gall or Aloes in it;
although there be Wormwood or Gall or Aloes in it;
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who embraceth and receiveth Christ being offered unto him, although he bring grief and afflictions along with him;
who Embraceth and receives christ being offered unto him, although he bring grief and afflictions along with him;
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who observes his rules, although he prescribes Diligence and Industry and Carefulness; who doth therefore the more hate Sin because it is forgiven him;
who observes his rules, although he prescribes Diligence and Industry and Carefulness; who does Therefore the more hate since Because it is forgiven him;
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lastly, who doth the more love God, because through Christ he is made a son worthy to be beloved.
lastly, who does the more love God, Because through christ he is made a son worthy to be Beloved.
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For, as Seneca saith well, Non est res delicata Vivere, It is nothing of delicacy and delight to Live,
For, as Senecca Says well, Non est Rest Delicatam Vivere, It is nothing of delicacy and delight to Live,
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but even in this afflictions and sorrow will make us wish for death: So it is not all pleasure, all content, to be a Christian.
but even in this afflictions and sorrow will make us wish for death: So it is not all pleasure, all content, to be a Christian.
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There are thorns as well as roses; there are the waters of Marah as well as those flowing with milk and honey;
There Are thorns as well as roses; there Are the waters of Marah as well as those flowing with milk and honey;
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there are sorrows within, and fightings without; there are the marks of Christ Jesus to be born;
there Are sorrows within, and fightings without; there Are the marks of christ jesus to be born;
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there is a book of Lamentations like that of Ezekiels to be devoured and digested too.
there is a book of Lamentations like that of Ezekiel's to be devoured and digested too.
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In thy way to Heaven there lies a sword, saith Chrysostome, and fire, and contumelies, and disgrace:
In thy Way to Heaven there lies a sword, Says Chrysostom, and fire, and Contumelies, and disgrace:
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and thou canst not go about, but this Sword must prick thee, this Fire scorch thee, these Disgraces light on thee.
and thou Canst not go about, but this Sword must prick thee, this Fire scorch thee, these Disgraces Light on thee.
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And before thou go thy journey, thy very bosome friends, thy old acquaintance, thy Sins, are to renounced.
And before thou go thy journey, thy very bosom Friends, thy old acquaintance, thy Sins, Are to renounced.
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I have cast away all worldly desires, saith Nazianzene, NONLATINALPHABET, since I came to be of the order of Christ, and to rank my self amongst Christians.I have cast away all worldly Desires, Says Nazianzene,, since I Come to be of the order of christ, and to rank my self among Christians.
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And, Pity it is, saith Cyprian, that frons cum Dei signo pura, that forhead which was signed with the sign of the Cross, should ever be compassed about with the Devils Garland.
And, Pity it is, Says Cyprian, that frons cum Dei Sign Pura, that forehead which was signed with the Signen of the Cross, should ever be compassed about with the Devils Garland.
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And, The Apostles of Christ, saith he, were tryed by afflictions and torments and the Cross it self, nè de Christo esset delicata confessio, that the tryal might be solid,
And, The Apostles of christ, Says he, were tried by afflictions and torments and the Cross it self, nè de Christ esset Delicatam confessio, that the trial might be solid,
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and the confession then made, not when there was a calm, when the brim of the water was smooth and even;
and the Confessi then made, not when there was a Cam, when the brim of the water was smooth and even;
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not in the sun-shine, but in the storm and tempest, when Persecution raged, and the Sword glittered, and the Enemy was terrible.
not in the sunshine, but in the storm and tempest, when Persecution raged, and the Sword glittered, and the Enemy was terrible.
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This was the true tryal of a Christian:
This was the true trial of a Christian:
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And indeed, Beloved, the Gospel (of which when we hear, we think of mercy, not of grace) is NONLATINALPHABET, a bitter-sweet; a potion indeed,
And indeed, beloved, the Gospel (of which when we hear, we think of mercy, not of grace) is, a bittersweet; a potion indeed,
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and more cordial then we can imagine, but not without its bitterness. Nay, further yet; the Gospel holdeth us with a stronger bond then the Law.
and more cordial then we can imagine, but not without its bitterness. Nay, further yet; the Gospel holds us with a Stronger bound then the Law.
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For although it add nothing to the Law in respect of innovation, as if that were defective,
For although it add nothing to the Law in respect of innovation, as if that were defective,
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yet it doth in respect of illustration and interpretation. Our Saviour proposed non nova, sed novè, not new commands, but after a new manner.
yet it does in respect of illustration and Interpretation. Our Saviour proposed non nova, sed novè, not new commands, but After a new manner.
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It was said of old, Thou shalt not steal; but thou mayest do this by denying an almes:
It was said of old, Thou shalt not steal; but thou Mayest do this by denying an alms:
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for that is furtum interpretativum, theft by way of interpretation, because thou keepest that from the poor man which is due unto him.
for that is Furtum interpretativum, theft by Way of Interpretation, Because thou Keepest that from the poor man which is due unto him.
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In the Law it is written, Thou shalt not commit adultery: under the Gospel an Eunuch may commit it:
In the Law it is written, Thou shalt not commit adultery: under the Gospel an Eunuch may commit it:
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for he may fabulari cum oculis, as St. Augustine speaks:
for he may fabulari cum oculis, as Saint Augustine speaks:
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And he who hath looked upon a woman, to lust after her, is guilty of this sin, saith our Saviour.
And he who hath looked upon a woman, to lust After her, is guilty of this since, Says our Saviour.
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The language of the Law was, An eye for an eye, and a tooth for a tooth:
The language of the Law was, an eye for an eye, and a tooth for a tooth:
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but now it is, Good for evil; Bless for a curse.
but now it is, Good for evil; Bless for a curse.
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And plus lex quà m amisit invenit, the Law was a gainer, not a loser, by this precept of Christ, I say unto you, Love your enemies.
And plus lex quà m amisit invenit, the Law was a gainer, not a loser, by this precept of christ, I say unto you, Love your enemies.
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Therefore the Schoolmen well call the Gospel onus allevians, a lightning burden, much like the Wing of a bird, which maketh the bird heavier,
Therefore the Schoolmen well call the Gospel onus allevians, a lightning burden, much like the Wing of a bird, which makes the bird Heavier,
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but yet it is that it flies with. Beloved, to shut up all in a word;
but yet it is that it flies with. beloved, to shut up all in a word;
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As he spake of Victory, It is not gotten sedendo, & votis, by sitting still, and wishing for it;
As he spoke of Victory, It is not got sedendo, & Votis, by sitting still, and wishing for it;
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so our spiritual Conquest flies not down into our bosome whilst we sit folding of our arms:
so our spiritual Conquest flies not down into our bosom while we fit folding of our arms:
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Nor will Balam's wish be the chariot to carry us to heaven, Let me dye the death of the righteous:
Nor will Balam's wish be the chariot to carry us to heaven, Let me die the death of the righteous:
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Neither will the walls of Sin fall down with good desires, with religious wishes, as the walls of Jericho did with rams horns. No;
Neither will the walls of since fallen down with good Desires, with religious wishes, as the walls of Jericho did with rams horns. No;
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the World is deceitful still, and the Devil is a Devil still, and we are yet in the flesh;
the World is deceitful still, and the devil is a devil still, and we Are yet in the Flesh;
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and a wonder it were that we alone amongst other Christians should tread the paths of life, and never sweat in them;
and a wonder it were that we alone among other Christians should tread the paths of life, and never sweat in them;
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that this way should be a way of bloud when the Apostles walkt in it, and strowed with roses now for us.
that this Way should be a Way of blood when the Apostles walked in it, and strowed with roses now for us.
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Or can we expect that we should be carried up to heaven in a dream, or that God should draw us thither whether we will or no;
Or can we expect that we should be carried up to heaven in a dream, or that God should draw us thither whither we will or no;
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as if he could not reign without us, nor the blessed Angels be happy but in our company.
as if he could not Reign without us, nor the blessed Angels be happy but in our company.
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Good God! what a presumption is it to think that the name of Child, the meer opinion of Gods Love,
Good God! what a presumption is it to think that the name of Child, the mere opinion of God's Love,
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and to talk of forgiveness of sins should help us! that good wishes will promote us!
and to talk of forgiveness of Sins should help us! that good wishes will promote us!
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that, when we have cast our selves headlong into a sea of misery, into a deluge of sin, it will be enough to say, Master, save us; we perish.
that, when we have cast our selves headlong into a sea of misery, into a deluge of since, it will be enough to say, Master, save us; we perish.
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Beloved, be not deceived: God is not mocked.
beloved, be not deceived: God is not mocked.
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If we will have Christ to be our Priest, to satisfie for our sins, and to intercede for us, he must be our Prophet too, to teach us;
If we will have christ to be our Priest, to satisfy for our Sins, and to intercede for us, he must be our Prophet too, to teach us;
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and our King, to govern and rule us. If we will have the meat that perisheth not, we must labour for it;
and our King, to govern and Rule us. If we will have the meat that Perishes not, we must labour for it;
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if eternal life, we must lay hold on it; if the garland, we must run for it;
if Eternal life, we must lay hold on it; if the garland, we must run for it;
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if we will enjoy the Benefit, we must perform the Office;
if we will enjoy the Benefit, we must perform the Office;
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if we will be children of God, we must be followers of God; if we would be endeared to him, he must be dear to us;
if we will be children of God, we must be followers of God; if we would be endeared to him, he must be dear to us;
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if we would be lovely, we must be loving; and if God forgive our sins, we must forsake them;
if we would be lovely, we must be loving; and if God forgive our Sins, we must forsake them;
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if we will have the crown of life, we must be faithful unto death; if we will have the victory, we must fight for it.
if we will have the crown of life, we must be faithful unto death; if we will have the victory, we must fight for it.
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Vincenti dabitur. To him that overcometh will Christ grant to sit upon his throne. Vincent dabitur. To him that Overcometh will christ grant to fit upon his throne.
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He hath a Crown laid up for his Children, and his Children shall have their blessing,
He hath a Crown laid up for his Children, and his Children shall have their blessing,
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and shall know that they were dear unto him; They shall enter into their inheritance, the Kingdom prepared for them.
and shall know that they were dear unto him; They shall enter into their inheritance, the Kingdom prepared for them.
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And now not only Paul is theirs, and Cephas is theirs, but Christ is theirs, and God is theirs, and the Crown is theirs, and Heaven is theirs;
And now not only Paul is theirs, and Cephas is theirs, but christ is theirs, and God is theirs, and the Crown is theirs, and Heaven is theirs;
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not in hope only, but in reality; not in apprehension onely, but in fruition also; not in right and title only, but also in possession.
not in hope only, but in reality; not in apprehension only, but in fruition also; not in right and title only, but also in possession.
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Thither the Lord bring us who purchased it for us with his precious bloud.
Thither the Lord bring us who purchased it for us with his precious blood.
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The Seventh SERMON.
The Seventh SERMON.
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when he had foretold his Passion, and preacht unto them the doctrine of the Cross,
when he had foretold his Passion, and preached unto them the Doctrine of the Cross,
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MATTH. XVIII. 1. At the same time came the Disciples unto Jesus, saying, Who is the greatest in the kingdome of heaven?
MATTHEW. XVIII. 1. At the same time Come the Disciples unto jesus, saying, Who is the greatest in the Kingdom of heaven?
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HERE is a strange Question put up, and that by Disciples; and as strange an Answer given, and that by Christ himself.
HERE is a strange Question put up, and that by Disciples; and as strange an Answer given, and that by christ himself.
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The Question is, Who should be the greatest in the kingdome of heaven. The Answer is, That in that kingdome a Child is the greatest.
The Question is, Who should be the greatest in the Kingdom of heaven. The Answer is, That in that Kingdom a Child is the greatest.
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A Question put up by men prepossessed with hopes of Greatness, ignorant what this Kingdome, and what Greatness was;
A Question put up by men prepossessed with hope's of Greatness, ignorant what this Kingdom, and what Greatness was;
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and an Answer excellently fitted to that Question, checking at once their ignorance, and removing it.
and an Answer excellently fitted to that Question, checking At once their ignorance, and removing it.
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So that here you see Ambition and Ignorance put up the Question; and Wisdome it self makes the Answer.
So that Here you see Ambition and Ignorance put up the Question; and Wisdom it self makes the Answer.
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Ambition and Ignorance swell our thoughts into a huge bulk, and make us Giants;
Ambition and Ignorance swell our thoughts into a huge bulk, and make us Giants;
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but Wisdome abates that tumour, contracts and shrinks us up into the stature of a Child.
but Wisdom abates that tumour, contracts and shrinks us up into the stature of a Child.
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Who is the greatest? say the Disciples: that is the Question.Who is the greatest? say the Disciples: that is the Question.
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A Child is the greatest? saith our Saviour, who was the Wisdome of the Father: That is the Answer.A Child is the greatest? Says our Saviour, who was the Wisdom of the Father: That is the Answer.
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Indeed a man is known by his speech, and our words commonly are the evaporations of our Hearts.
Indeed a man is known by his speech, and our words commonly Are the evaporations of our Hearts.
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Out of the heart proceed evil thoughts, saith Christ, and evil questions too. Out of the heart proceed evil thoughts, Says christ, and evil questions too.
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Such as the Heart is, which is the fountain of life, such are the motions of the parts.
Such as the Heart is, which is the fountain of life, such Are the motions of the parts.
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Such as the Will is, which is the beginning of action, such are the motions and operations of the Soul, which flow from the Will, and are commanded by it.
Such as the Will is, which is the beginning of actium, such Are the motions and operations of the Soul, which flow from the Will, and Are commanded by it.
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Our Words are the commentaries on our Will: For when we speak, we make as it were a defection of our own Hearts,
Our Words Are the commentaries on our Will: For when we speak, we make as it were a defection of our own Hearts,
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and read an Anatomy-lecture upon our selves. Our wanton talk discovers a stews in the Heart:
and read an Anatomy-lecture upon our selves. Our wanton talk discovers a Stews in the Heart:
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When our words are swords, the Heart is a slaughter-house: When we bear false witness, that is the Mint:
When our words Are swords, the Heart is a slaughterhouse: When we bear false witness, that is the Mint:
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When we worship Mammon, that is his Temple. The Heart is NONLATINALPHABET, the shop and work-house of all evil.
When we worship Mammon, that is his Temple. The Heart is, the shop and workhouse of all evil.
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In this we set up idols; in this we work mischief; in this we heap up riches, build up thrones, raise up Kingdomes.
In this we Set up Idols; in this we work mischief; in this we heap up riches, built up thrones, raise up Kingdoms.
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Who is the greatest in the kingdome of heaven? is the very dialect of Ambition,Who is the greatest in the Kingdom of heaven? is the very dialect of Ambition,
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and shews that the Disciples hearts were so set on Honor that they could not ask a question right.
and shows that the Disciples hearts were so Set on Honour that they could not ask a question right.
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We read that they had disputed of this before amongst themselves by the way: and then they put up this question to Christ, here in this Chapter.
We read that they had disputed of this before among themselves by the Way: and then they put up this question to christ, Here in this Chapter.
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when his Passion was nigh at hand, even then did these Disciples dream of honors and greatness and a temporal kingdome,
when his Passion was High At hand, even then did these Disciples dream of honours and greatness and a temporal Kingdom,
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and are not ashamed to tell it to Christ himself;
and Are not ashamed to tell it to christ himself;
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Who is the greatest in the kingdome of heaven? First they dispute it among themselves in the way,Who is the greatest in the Kingdom of heaven? First they dispute it among themselves in the Way,
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and then they ask Christ the question. This is the method of the world at this day;
and then they ask christ the question. This is the method of the world At this day;
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First, to dispute every man in the way, in viâ suâ, in his own way;
First, to dispute every man in the Way, in viâ suâ, in his own Way;
ord, pc-acp vvi d n1 p-acp dt n1, p-acp fw-la fw-la, p-acp po31 d n1;
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the Covetous in the way that leads to wealth, the Ambitious in the way that leads to honor, the Sacriligeous person in the way that leads to atheisin and profaneness:
the Covetous in the Way that leads to wealth, the Ambitious in the Way that leads to honour, the Sacrilegious person in the Way that leads to Atheism and profaneness:
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and then to ask Christ himself a question, and hope to strengthen their vain imaginations by Scripture,
and then to ask christ himself a question, and hope to strengthen their vain Imaginations by Scripture,
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and to have an answer which shall fit their humor, and flatter their ungrounded resolutions, even from the mouth of Christ himself.
and to have an answer which shall fit their humour, and flatter their ungrounded resolutions, even from the Mouth of christ himself.
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From him they hear that they must work with their own hands: he then speaks of Riches and Honor.
From him they hear that they must work with their own hands: he then speaks of Riches and Honour.
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From him they hear that Bell boweth down; Dagon must fall, and all Superstition must be rooted out. Nullum sine auctoramento malum est.
From him they hear that Bell boweth down; Dagon must fallen, and all Superstition must be rooted out. Nullum sine auctoramento malum est.
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We can now be covetous, be ambitious, be sacrilegious, be what the Flesh and our Lusts will have us, be any thing, by Scripture.
We can now be covetous, be ambitious, be sacrilegious, be what the Flesh and our Lustiest will have us, be any thing, by Scripture.
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Who is the greatest in the kingdome of heaven? the Disciples would never have askt the question, had not their thoughts run on Greatness, had they not thought that Christ had come to this end, to set up a throne of state for one of them.Who is the greatest in the Kingdom of heaven? the Disciples would never have asked the question, had not their thoughts run on Greatness, had they not Thought that christ had come to this end, to Set up a throne of state for one of them.
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I will not make this error of the Disciples greater then it is:
I will not make this error of the Disciples greater then it is:
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and yet I cannot make it less because Disciples fell into it, and, which the Jesuits,
and yet I cannot make it less Because Disciples fell into it, and, which the Jesuits,
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for St. Peters sake pronounce it but a small and venial one.
for Saint Peter's sake pronounce it but a small and venial one.
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St. Chrysostome calls it NONLATINALPHABET, a fault. And it concerns us not so much to aggravate as to avoid it.
Saint Chrysostom calls it, a fault. And it concerns us not so much to aggravate as to avoid it.
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It is sufficient for us that Christ hath resolved this Question, and brought a little Child upon the stage to teach Disciples,
It is sufficient for us that christ hath resolved this Question, and brought a little Child upon the stage to teach Disciples,
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and to teach us to avoid that rock which the Disciples themselves had dasht upon.
and to teach us to avoid that rock which the Disciples themselves had dashed upon.
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In the words then we will observe, 1. the Occasion of the Question, pointed out unto us in the first words, At the same time; 2. The Persons that moved the Question;
In the words then we will observe, 1. the Occasion of the Question, pointed out unto us in the First words, At the same time; 2. The Persons that moved the Question;
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which are plainly named, The Disciples came unto Jesus, saying;
which Are plainly nam, The Disciples Come unto jesus, saying;
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Now saith the Text, At the same time, when this wonderful thing was acting, then was this Question proposed.
Now Says the Text, At the same time, when this wondered thing was acting, then was this Question proposed.
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3. The Question it self, Who is the greatest in the kingdome of heaven? Where we shall take some pains to discover the true nature of this Kingdome, that so we may plainly see the Disciples error and mistake, and carefully avoid it.
3. The Question it self, Who is the greatest in the Kingdom of heaven? Where we shall take Some pains to discover the true nature of this Kingdom, that so we may plainly see the Disciples error and mistake, and carefully avoid it.
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These are the parts we shall speak of, and out of these draw such inferences as may be useful for our instruction;
These Are the parts we shall speak of, and out of these draw such inferences as may be useful for our instruction;
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that as if by the Disciples doctrine, when they were inspired by the holy Ghost,
that as if by the Disciples Doctrine, when they were inspired by the holy Ghost,
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so by their error, when they were yet novices in the School of Christ, we may learn to guide our steps,
so by their error, when they were yet Novices in the School of christ, we may Learn to guide our steps,
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and walk more circumspectly in the wayes of truth; that by their ill putting up the Question We may learn to state it right. Of these in their order.
and walk more circumspectly in the ways of truth; that by their ill putting up the Question We may Learn to state it right. Of these in their order.
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We are first to speak of the Occasion of this Question.
We Are First to speak of the Occasion of this Question.
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And to discover this, we must look back upon the passage immediately going before, Chapt. 17. and as it were ushering in my Text. There the Occasion privily lurks,
And to discover this, we must look back upon the passage immediately going before, Chapter 17. and as it were ushering in my Text. There the Occasion privily lurks,
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as the Devil did in the Occasion.
as the devil did in the Occasion.
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And there we find how our Saviour in a wonderful manner both paid and received tribute, received it of the Sea, and paid it unto Caesar;
And there we find how our Saviour in a wondered manner both paid and received tribute, received it of the Sea, and paid it unto Caesar;
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in the one professing himself to be Caesars Subject, in the other proving himself to be Caesars Lord.
in the one professing himself to be Caesars Subject, in the other proving himself to be Caesars Lord.
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You see, Caesar commands him to pay tribute, and Christ readily obeys;
You see, Caesar commands him to pay tribute, and christ readily obeys;
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but withal he commands the Sea, and behold the Fishes hasten to him with tribute in their mouths, Chapt. 17. 27. Now why our Saviour did so strangely mix together his Humility and his Power, in part the reason is given by himself, Lest we should offend them.
but withal he commands the Sea, and behold the Fish hasten to him with tribute in their mouths, Chapter 17. 27. Now why our Saviour did so strangely mix together his Humility and his Power, in part the reason is given by himself, Lest we should offend them.
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For having proved himself free, and therefore not subject to tribute, (for if the Sons of Kings be free, then the Son of the King of Heaven must needs be so) yet saith he unto Peter, That we give no offence, cast thy angle into the Sea. He is content to do himself wrong,
For having proved himself free, and Therefore not Subject to tribute, (for if the Sons of Kings be free, then the Son of the King of Heaven must needs be so) yet Says he unto Peter, That we give no offence, cast thy angle into the Sea. He is content to do himself wrong,
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and to loose his profit, to gain his peace.
and to lose his profit, to gain his peace.
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And as he did express his Humility that be might not offend Caesar, so we may be easily perswaded that he did manifest his Glory that he might not offend his Disciples.
And as he did express his Humility that be might not offend Caesar, so we may be Easily persuaded that he did manifest his Glory that he might not offend his Disciples.
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For lest his Disciples peradventure should begin to doubt whether he was, as he pretended, Lord of heaven and earth, who did so willingly acknowledge a superior, look how much he seem'd to impair his credit by so humbly paying of tribute,
For lest his Disciples Peradventure should begin to doubt whither he was, as he pretended, Lord of heaven and earth, who did so willingly acknowledge a superior, look how much he seemed to impair his credit by so humbly paying of tribute,
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so much and more he repaired it by so gloriously receiving it.
so much and more he repaired it by so gloriously receiving it.
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How busie are they to sanctifie and glorifie their error!
How busy Are they to sanctify and Glorify their error!
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But now in all this action let us see what occasion was here given to this Question, what spark to kindle such a thought in the Disciples hearts, what one circumstance which might raise such an ambitious conceit.
But now in all this actium let us see what occasion was Here given to this Question, what spark to kindle such a Thought in the Disciples hearts, what one circumstance which might raise such an ambitious conceit.
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They might indeed have learnt from hence Humility and Obedience to Princes, though Tyrants, and as Tyrants exacting that which is not due,
They might indeed have learned from hence Humility and obedience to Princes, though Tyrants, and as Tyrants exacting that which is not due,
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and a Willingness to part with their right rather then to offend;
and a Willingness to part with their right rather then to offend;
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That Christ is not offended when thus parting with our goods we offend our selves to please our Superiours.
That christ is not offended when thus parting with our goods we offend our selves to please our Superiors.
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But a corrupt Heart poysons the most wholsome, the most didactical, the most exemplary actions, and then sucks from them that venome which it self first cast.
But a corrupt Heart poisons the most wholesome, the most didactical, the most exemplary actions, and then sucks from them that venom which it self First cast.
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A sick ill-affected stomach makes food it self the cause of a disease, and makes an Antidote poyson.
A sick ill-affected stomach makes food it self the cause of a disease, and makes an Antidote poison.
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Prejudice and a prepossessed mind, by a strong kind of Alchymie, turns every thing into it self, makes Christs Humility an occasion of pride, his Submission a foot-stool to rise up upon,
Prejudice and a prepossessed mind, by a strong kind of Alchemy, turns every thing into it self, makes Christ Humility an occasion of pride, his Submission a footstool to rise up upon,
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and upon Subjection it self lays the foundation of a Kingdome.
and upon Subjection it self lays the Foundation of a Kingdom.
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Some of the Fathers, as Chrysostome, and Hierome, and others, were of opinion that the Disciples,
some of the Father's, as Chrysostom, and Jerome, and Others, were of opinion that the Disciples,
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when they saw Peter joyned with Christ in this action, and from those words of our Saviours, Take, and give them for me and thee, did nourish a conceit that Peter in this was preferred before the rest,
when they saw Peter joined with christ in this actium, and from those words of our Saviors, Take, and give them for me and thee, did nourish a conceit that Peter in this was preferred before the rest,
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and that there was some peculiar honor done to him above his fellows: and that this raised in them a disdain against Peter:
and that there was Some peculiar honour done to him above his Fellows: and that this raised in them a disdain against Peter:
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and that their disdain moved them to propose this Question, not particularly, Whether Peter should be, but NONLATINALPHABET, in general terms, Who should be, the greatest.
and that their disdain moved them to propose this Question, not particularly, Whither Peter should be, but, in general terms, Who should be, the greatest.
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And this the Church of Rome lays hold on;
And this the Church of Rome lays hold on;
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and founding her pretended Supremacy on Peter, wheresoever she finds but the name of Peter, nay,
and founding her pretended Supremacy on Peter, wheresoever she finds but the name of Peter, nay,
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but the shadow of Peter, she seeks a mystery; and, if she cannot find one, she will make one.
but the shadow of Peter, she seeks a mystery; and, if she cannot find one, she will make one.
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The Cardinal is fond of this interpretation, and brings it in as a strong proof of that claim the Bishop of Rome makes of being Prince of all the world.
The Cardinal is found of this Interpretation, and brings it in as a strong proof of that claim the Bishop of Rome makes of being Prince of all the world.
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But what is this but interpretationibus ludere de scripturis? when the Text turns countenance, to put a face and a fair gloss upon it,
But what is this but interpretationibus Ludere de Scriptures? when the Text turns countenance, to put a face and a fair gloss upon it,
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and make it smile upon that monstrous Error which nothing but their Ambition could give birth and life unto? For, to speak truth, what honor could this be to Peter? To pay tribute is a sign of subjection, not of honor.
and make it smile upon that monstrous Error which nothing but their Ambition could give birth and life unto? For, to speak truth, what honour could this be to Peter? To pay tribute is a Signen of subjection, not of honour.
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And, if we will judge righteous judgment, nay, if we will judge but according to the appearance, the greatest honor which could here have accrewed to Peter, had been to have been exempted when all the rest had paid.
And, if we will judge righteous judgement, nay, if we will judge but according to the appearance, the greatest honour which could Here have accrued to Peter, had been to have been exempted when all the rest had paid.
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To speak truth then, or at least that which is most probably true, not any honor done to Peter,
To speak truth then, or At least that which is most probably true, not any honour done to Peter,
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but the dishonor which was done to Christ himself, may seem to be the true Occasion of this Question.
but the dishonour which was done to christ himself, may seem to be the true Occasion of this Question.
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I shall give you my reason for it. We see it a common thing in the world that men who dream of Honors,
I shall give you my reason for it. We see it a Common thing in the world that men who dream of Honours,
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as the Disciples here did, grow more ambitious by the sense of some disgrace: As in Winter we see the fountains and hollow caverns of the earth are hottest;
as the Disciples Here did, grow more ambitious by the sense of Some disgrace: As in Winter we see the fountains and hollow caverns of the earth Are hottest;
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and as the Philosophers will tell us that a quality grows stronger and more intense by reason of its contrary.
and as the Philosophers will tell us that a quality grows Stronger and more intense by reason of its contrary.
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Humility may sometimes blow the bladder of Pride;
Humility may sometime blow the bladder of Pride;
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Disgrace may be as a wind to whet up our ambitious thoughts to a higher pitch.
Disgrace may be as a wind to whet up our ambitious thoughts to a higher pitch.
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Or it may be as Water;
Or it may be as Water;
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some drops of it by a kind of moral Antiperistasis may kindle this fire within us, and enrage it;
Some drops of it by a kind of moral Antiperistasis may kindle this fire within us, and enrage it;
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and that which was applyed as a remedy to allay the tumour, may by our indisposition and infirmity be made an occasion to encrease it.
and that which was applied as a remedy to allay the tumour, may by our indisposition and infirmity be made an occasion to increase it.
cc cst r-crq vbds vvd p-acp dt n1 pc-acp vvi dt n1, vmb p-acp po12 n1 cc n1 vbb vvn dt n1 pc-acp vvi pn31.
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We trusted that this had been he who should have redeemed Israel, say they Luke 24. 21. Is this he who should come with the Sword and with Power and with Abundance unto them? that should root up the Nations before them,We trusted that this had been he who should have redeemed Israel, say they Lycia 24. 21. Is this he who should come with the Sword and with Power and with Abundance unto them? that should root up the nations before them,
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and re-instate them in the Land of Canaan? Is this that Messias which, after many years victoriously past on earth, should at last resign up his life,
and reinstate them in the Land of Canaan? Is this that Messias which, After many Years victoriously passed on earth, should At last resign up his life,
cc j pno32 p-acp dt n1 pp-f np1? vbz d cst np1 r-crq, p-acp d n2 av-j vvn p-acp n1, vmd p-acp ord vvi a-acp po31 n1,
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and establish his Kingdome upon his Successors for ever? A conceit not newly crept in,
and establish his Kingdom upon his Successors for ever? A conceit not newly crept in,
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but which they may seem to have had by a kind of tradition, as appeareth by that of our Saviour Luke 14. 15. Blessed is he that shall eat bread in the kingdome of God:
but which they may seem to have had by a kind of tradition, as appears by that of our Saviour Lycia 14. 15. Blessed is he that shall eat bred in the Kingdom of God:
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and by the mother of Zebedee's children, who requested that her two sons might sit, one at Christs right hand, the other at his left in his kingdome.
and by the mother of Zebedee's children, who requested that her two Sons might fit, one At Christ right hand, the other At his left in his Kingdom.
cc p-acp dt n1 pp-f np2 n2, r-crq vvd d po31 crd n2 vmd vvi, pi p-acp npg1 j-jn n1, dt j-jn p-acp po31 j p-acp po31 n1.
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And can Christ do this, and thus submit himself? Can he be a King that thus pays tribute? Some fit and pang of this distemper did no doubt trouble the Disciples minds at this time.
And can christ do this, and thus submit himself? Can he be a King that thus pays tribute? some fit and pang of this distemper did no doubt trouble the Disciples minds At this time.
cc vmb np1 vdb d, cc av vvi px31? vmb pns31 vbb dt n1 cst av vvz n1? d j cc n1 pp-f d n1 vdd dx n1 vvi dt n2 n2 p-acp d n1.
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They had been often troubled with it, and had sundry times discust amongst themselves, as we have observed, who should be the greatest.
They had been often troubled with it, and had sundry times discussed among themselves, as we have observed, who should be the greatest.
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His chair is in heaven that rules the hearts of the sons of men here on earth.
His chair is in heaven that rules the hearts of the Sons of men Here on earth.
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And now upon this occasion, seeing Christ bowing to Autority, and submitting to them whom they thought he came to destroy;
And now upon this occasion, seeing christ bowing to authority, and submitting to them whom they Thought he Come to destroy;
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the fire burned, and they spake with their tongue. the fire burned, and they spoke with their tongue.
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Seeing the Lord of heaven and earth thus challeng'd for tribute, and thus gently yielding to pay it, they lost the sight of his Power in his Humility;
Seeing the Lord of heaven and earth thus challenged for tribute, and thus gently yielding to pay it, they lost the sighed of his Power in his Humility;
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they forgot the miracle of the Money in the fishes mouth, because it was tribute:
they forgotten the miracle of the Money in the Fish Mouth, Because it was tribute:
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And being struck with Admiration, they began to enquire what Honors and what degrees of Greatness were in his Kingdome, which is his Church;
And being struck with Admiration, they began to inquire what Honours and what Degrees of Greatness were in his Kingdom, which is his Church;
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and observing the King of Heaven himself thus subject to command, instead of learning Humility, they foment their Pride, they awake their Ambition,
and observing the King of Heaven himself thus Subject to command, instead of learning Humility, they foment their Pride, they awake their Ambition,
cc vvg dt n1 pp-f n1 px31 av j-jn pc-acp vvi, av pp-f n1 n1, pns32 n1 po32 n1, pns32 vvb po32 n1,
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and rowse it up to seek the glory of this world;
and rouse it up to seek the glory of this world;
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they are bold to ask him who was the Master and patern of Humility, Who is the greatest in the kingdome of heaven? This I take to be the Occasion of this Question.
they Are bold to ask him who was the Master and pattern of Humility, Who is the greatest in the Kingdom of heaven? This I take to be the Occasion of this Question.
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And so I pass from it to the Persons who moved it; The Disciples came unto Jesus.
And so I pass from it to the Persons who moved it; The Disciples Come unto jesus.
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And the Disciples, we doubt not, had been well and often instructed that the Kingdome of Christ was not of this world, but spiritual;
And the Disciples, we doubt not, had been well and often instructed that the Kingdom of christ was not of this world, but spiritual;
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yet the prejudicate conceit they had of the Messias did shut up their understanding against this truth;
yet the prejudicate conceit they had of the Messias did shut up their understanding against this truth;
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the shape they had drawn in their minds of Christ made Christ less visible in his own shape.
the shape they had drawn in their minds of christ made christ less visible in his own shape.
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So hard it is homini hominem exuere, for a man to put off himself;
So hard it is Homini hominem exuere, for a man to put off himself;
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for a man that looks for a Pearl, to interpret it Grace; for a man that is ambitious of Honor on earth, to look for it in heaven.
for a man that looks for a Pearl, to interpret it Grace; for a man that is ambitious of Honour on earth, to look for it in heaven.
p-acp dt n1 cst vvz p-acp dt n1, pc-acp vvi pn31 n1; p-acp dt n1 cst vbz j pp-f n1 p-acp n1, pc-acp vvi p-acp pn31 p-acp n1.
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Such a damp and darkness doth Prejudice cast upon the minds and understandings even of the best men, even of Disciples of Christ.
Such a damp and darkness does Prejudice cast upon the minds and understandings even of the best men, even of Disciples of christ.
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For the Devil fits himself to the nature and disposition of every man.
For the devil fits himself to the nature and disposition of every man.
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What he said of the Jesuite, JESUITA EST OMNIS HOMO, a Jesuite is every man to every man, can apply himself to all humors, all dispositions, is most true of our common enemy, Satan.
What he said of the Jesuit, JESUITA EST OMNIS HOMO, a Jesuit is every man to every man, can apply himself to all humours, all dispositions, is most true of our Common enemy, Satan.
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He is in a manner made all things to all men.
He is in a manner made all things to all men.
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If he cannot cast us down into the mire of carnal and bruitish sin, he is very active and cunning to lift us up on the wings of the wind,
If he cannot cast us down into the mire of carnal and brutish since, he is very active and cunning to lift us up on the wings of the wind,
cs pns31 vmbx vvi pno12 a-acp p-acp dt n1 pp-f j cc j n1, pns31 vbz av j cc j-jn pc-acp vvi pno12 a-acp p-acp dt n2 pp-f dt n1,
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and to whiff us about with the desire of honor and priority. Etiam in sin• discipulorum ambitio dormit, saith Cyprian;
and to whiff us about with the desire of honour and priority. Etiam in sin• Discipulorum ambitio dormit, Says Cyprian;
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Ambition finds a pillow to sleep on even in the bosome of Disciples themselves. There she lyes as in a shade, lurks as in a bed-chamber;
Ambition finds a pillow to sleep on even in the bosom of Disciples themselves. There she lies as in a shade, lurks as in a bedchamber;
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and at last she comes forth, and you may behold her raising of palaces, and measuring out kingdomes;
and At last she comes forth, and you may behold her raising of palaces, and measuring out kingdoms;
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and you may hear her asking of questions, Who shall be the greatest? Multimoda Satanae ingenia, saith Hierome;
and you may hear her asking of questions, Who shall be the greatest? Multimoda Satan Ingenia, Says Jerome;
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the craft of Satan is various, and his wiles and devises manifold. He knows in what breast to kindle Lust, into which to breathe Ambition.
the craft of Satan is various, and his wiles and devises manifold. He knows in what breast to kindle Lust, into which to breathe Ambition.
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He knows whom to cast down with Sorrow, whom to deceive with Joy, whom to shake with Fear,
He knows whom to cast down with Sorrow, whom to deceive with Joy, whom to shake with fear,
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and whom to mislead with Admiration.
and whom to mislead with Admiration.
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He searcheth our affections, he fans and winnows our hearts, and makes that a bait to catch us withal which we most love and most look upon.
He Searches our affections, he fans and winnows our hearts, and makes that a bait to catch us withal which we most love and most look upon.
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He fights, as the Father speaks, with our selves against our selves; He fights, as the Father speaks, with our selves against our selves;
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he makes snares of our own desires, and binds and fetters us up with our own love.
he makes snares of our own Desires, and binds and fetters us up with our own love.
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If he overcome us with his more gross tentations, he insults:
If he overcome us with his more gross tentations, he insults:
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but if he fail there, he then comes towards us with those tentations which are better clothed and better spoken.
but if he fail there, he then comes towards us with those tentations which Are better clothed and better spoken.
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He maketh curious nets, entangles our phansie, and we strait dream of Kingdomes.
He makes curious nets, entangles our fancy, and we strait dream of Kingdoms.
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If our weakness overthrow us not, tropheis triumphisque succumbemus, saith the Father, our own tropheys and triumphs shall destroy us.
If our weakness overthrow us not, trophies triumphisque succumbemus, Says the Father, our own trophies and Triumphos shall destroy us.
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Like a wise Captain, he plants all his force and artillery at that place which is weakest and most attemptable.
Like a wise Captain, he plants all his force and Artillery At that place which is Weakest and most attemptable.
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We see the Disciples hearts were here weakest, and here lay most open:
We see the Disciples hearts were Here Weakest, and Here lay most open:
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hither therefore the Devil directs his darts, here he placeth his engines, to make a breach.
hither Therefore the devil directs his darts, Here he places his Engines, to make a breach.
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So dangerous a vice is Ambition;
So dangerous a vice is Ambition;
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and so hard a thing it is even for good men, for mortified persons, for the Disciples of Christ, to avoid it.
and so hard a thing it is even for good men, for mortified Persons, for the Disciples of christ, to avoid it.
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Who shall be the greatest? they are not alwaies the worst men that put up that question.Who shall be the greatest? they Are not always the worst men that put up that question.
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Tully observes of the Philosophers, that though they wrote books of the Contempt of Glory,
Tully observes of the Philosophers, that though they wrote books of the Contempt of Glory,
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yet they would set their names to those books, and so seek for Glory by oppugning it,
yet they would Set their names to those books, and so seek for Glory by Oppugning it,
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and even woo it in the way of a bold defiance.
and even woo it in the Way of a bold defiance.
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And Plutarch speaking of the Philosopher whose Dictor it was, LATENTER VIVENDUM, That a concealed life was best, yet adds withal, NONLATINALPHABET, That he would not have it concealed, that this Dictor or speech was his.
And Plutarch speaking of the Philosopher whose Doctor it was, LATENTLY VIVENDUM, That a concealed life was best, yet adds withal,, That he would not have it concealed, that this Doctor or speech was his.
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What speak we of the Heathen Philosophers? The Philosophers of God, the Prophets of God, have been much infested herewith. Look upon Baruch;
What speak we of the Heathen Philosophers? The Philosophers of God, the prophets of God, have been much infested herewith. Look upon baruch;
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When he thrived not in the King of Judah's Court, he fell into discontent and repining;
When he thrived not in the King of Judah's Court, he fell into discontent and repining;
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so that the Prophet Jeremy is sent unto him with express message, Seekest thou great things for thy self? seek them not.
so that the Prophet Jeremiah is sent unto him with express message, Seekest thou great things for thy self? seek them not.
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For I will bring evil upon the whole earth, saith the Lord. Behold Jonah under his gourd;For I will bring evil upon the Whole earth, Says the Lord. Behold Jonah under his gourd;
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3785
What a pett and chafe is he in? How irreverent to his God? How doth he tell God even to his face that he did well to be angry even unto death.
What a pet and chafe is he in? How irreverent to his God? How does he tell God even to his face that he did well to be angry even unto death.
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And all this Anger from what fire was it kindled? Certainly from no other then an overweaning conceit of his own reputation;
And all this Anger from what fire was it kindled? Certainly from no other then an overweening conceit of his own reputation;
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lest the sparing of Niniveh, against which he had denounced ruin and destruction, should disparage him with the people,
lest the sparing of Nineveh, against which he had denounced ruin and destruction, should disparage him with the people,
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and lose him the name of a true Prophet.
and loose him the name of a true Prophet.
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And this we need not much marvail at if we consider the nature of this vice.
And this we need not much marvel At if we Consider the nature of this vice.
cc d pns12 vvb xx d n1 p-acp cs pns12 vvb dt n1 pp-f d n1.
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For first of all, it is a choice vice, preserved on purpose by the Divel to abuse the best:
For First of all, it is a choice vice, preserved on purpose by the devil to abuse the best:
p-acp ord pp-f d, pn31 vbz dt j n1, vvn p-acp n1 p-acp dt n1 pc-acp vvi dt js:
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nor will it grow in every soil.
nor will it grow in every soil.
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NONLATINALPHABET, Great and Noble natures, the best capacities, the most able wits, these are the fat soil in which this weed grows.
, Great and Noble nature's, the best capacities, the most able wits, these Are the fat soil in which this weed grows.
, j cc j n2, dt js n2, dt av-ds j n2, d vbr dt j n1 p-acp r-crq d n1 vvz.
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Base and sordid natures seldom bear it.
Base and sordid nature's seldom bear it.
j cc j n2 av vvi pn31.
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What cares the Covetous person for Honor, who will bow to durt? What cares he for rising in repute, who hath buried himself alive in the earth? What cares he for a name, that had rather see other mens names in his parchments then his own in the Book of Life? What cares the Wanton for renown, who had rather be crowned with roses then with a Diademe? or will he desire to rise higher, whose highest step is up to the bed of Lust and the embraces of a Strumpet? These Swine love not such water as this,
What Cares the Covetous person for Honour, who will bow to dirt? What Cares he for rising in repute, who hath buried himself alive in the earth? What Cares he for a name, that had rather see other men's names in his parchments then his own in the Book of Life? What Cares the Wanton for renown, who had rather be crowned with roses then with a Diadem? or will he desire to rise higher, whose highest step is up to the Bed of Lust and the embraces of a Strumpet? These Swine love not such water as this,
q-crq vvz dt j n1 p-acp n1, r-crq vmb vvi p-acp n1? q-crq vvz pns31 p-acp vvg p-acp n1, r-crq vhz vvn px31 j p-acp dt n1? q-crq vvz pns31 p-acp dt n1, cst vhd av-c vvb j-jn ng2 n2 p-acp po31 n2 av po31 d p-acp dt n1 pp-f n1? q-crq vvz dt j-jn p-acp n1, r-crq vhd av-c vbi vvn p-acp n2 av p-acp dt n1? cc vmb pns31 vvi pc-acp vvi jc, rg-crq js n1 vbz a-acp p-acp dt n1 pp-f n1 cc dt n2 pp-f dt n1? np1 n1 vvb xx d n1 c-acp d,
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nor such an oyntment, as a Good name, but will wallow still in their own mire.
nor such an ointment, as a Good name, but will wallow still in their own mire.
ccx d dt n1, c-acp dt j n1, cc-acp vmb vvi av p-acp po32 d n1.
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And therefore you may observe it Matth. 4. that the Devil sets not upon our Saviour with Lust,
And Therefore you may observe it Matthew 4. that the devil sets not upon our Saviour with Lust,
cc av pn22 vmb vvi pn31 np1 crd n1 dt n1 vvz xx p-acp po12 n1 p-acp n1,
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or Luxury, or Covetousness, or any such vulgar and inferior vice, but carries him to an exceeding high mountain, and from thence shews him the kingdome of the world, to see whether he will stoop at the prey.
or Luxury, or Covetousness, or any such Vulgar and inferior vice, but carries him to an exceeding high mountain, and from thence shows him the Kingdom of the world, to see whither he will stoop At the prey.
cc n1, cc n1, cc d d j cc j-jn n1, cc-acp vvz pno31 p-acp dt j-vvg j n1, cc p-acp av vvz pno31 dt n1 pp-f dt n1, pc-acp vvi cs pns31 vmb vvi p-acp dt n1.
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Secondly, It is a vice to which the world is much beholding, and therefore finds more countenance then any.
Secondly, It is a vice to which the world is much beholding, and Therefore finds more countenance then any.
ord, pn31 vbz dt n1 p-acp r-crq dt n1 vbz d vvg, cc av vvz dc n1 cs d.
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Look upon the works of mens wits, their Books and Writings; look upon the works of mens hands, their Charity and Alms-deeds and Hospitality;
Look upon the works of men's wits, their Books and Writings; look upon the works of men's hands, their Charity and Almsdeeds and Hospitality;
n1 p-acp dt n2 pp-f ng2 n2, po32 n2 cc n2-vvg; vvb p-acp dt n2 pp-f ng2 n2, po32 n1 cc n2 cc n1;
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and we shall quickly discover that Honor and Desire to transmit their names to posterity have been in many (for to say, in all, were the greatest uncharitableness in the world;
and we shall quickly discover that Honour and Desire to transmit their names to posterity have been in many (for to say, in all, were the greatest uncharitableness in the world;
cc pns12 vmb av-j vvi d n1 cc vvb pc-acp vvi po32 n2 p-acp n1 vhb vbn p-acp d (c-acp pc-acp vvi, p-acp d, vbdr dt js n1 p-acp dt n1;
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but in many they have been) the chiefest fires to set these alembicks a work.
but in many they have been) the chiefest fires to Set these alembics a work.
cc-acp p-acp d pns32 vhb vbn) dt js-jn n2 pc-acp vvi d n2 dt n1.
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We will not now dispute the truth of that which the Schools teach, That Evil could not subsist if it were not founded in Good;
We will not now dispute the truth of that which the Schools teach, That Evil could not subsist if it were not founded in Good;
pns12 vmb xx av vvi dt n1 pp-f d r-crq dt n2 vvb, cst av-jn vmd xx vvi cs pn31 vbdr xx vvn p-acp j;
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but we may be bold to say that this evil of Ambition could hardly subsist if it were not maintained and rooted in Virtue.
but we may be bold to say that this evil of Ambition could hardly subsist if it were not maintained and rooted in Virtue.
p-acp pns12 vmb vbi j pc-acp vvi cst d n-jn pp-f n1 vmd av vvi cs pn31 vbdr xx vvn cc vvn p-acp n1.
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Other weeds will grow of themselves, finding matter within us to feed and nourish them. Murder is but the ebullition of our Choler; Luxury;
Other weeds will grow of themselves, finding matter within us to feed and nourish them. Murder is but the ebullition of our Choler; Luxury;
av-jn n2 vmb vvi pp-f px32, vvg n1 p-acp pno12 pc-acp vvi cc vvi pno32. n1 vbz p-acp dt n1 pp-f po12 n1; n1;
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a very exhalation of our Flesh; Lust boyles in our very bloud: But this vice, like unto Ivy or Woodbind;
a very exhalation of our Flesh; Lust boils in our very blood: But this vice, like unto Ivy or Woodbind;
dt j n1 pp-f po12 n1; n1 vvz p-acp po12 j n1: cc-acp d n1, av-j p-acp n1 cc n1;
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will hardly grow unless it fix it self upon the Oke, upon some strong and profitable matter.
will hardly grow unless it fix it self upon the Oak, upon Some strong and profitable matter.
vmb av vvi cs pn31 vvb pn31 n1 p-acp dt n1, p-acp d j cc j n1.
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If you see Absalom in Hebron paying his vow, it is to gain a kingdome.
If you see Absalom in Hebron paying his Voelli, it is to gain a Kingdom.
cs pn22 vvb np1 p-acp np1 vvg po31 n1, pn31 vbz pc-acp vvi dt n1.
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If the Pharisee fast and pray, it is to be called Rabbi; if he gives alms, it is with a trumpet? If Simon Magus desire to turn Apostle, it is to be some great one. If Diotrephes be of the Church, it is to have the praeeminence.
If the Pharisee fast and pray, it is to be called Rabbi; if he gives alms, it is with a trumpet? If Simon Magus desire to turn Apostle, it is to be Some great one. If Diotrephes be of the Church, it is to have the preeminence.
cs dt np1 av-j cc vvb, pn31 vbz pc-acp vbi vvn n1; cs pns31 vvz n2, pn31 vbz p-acp dt n1? cs np1 np1 n1 pc-acp vvi n1, pn31 vbz pc-acp vbi d j pi. cs np1 vbb pp-f dt n1, pn31 vbz pc-acp vhi dt n1.
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Last of all, it is a vice which amongst many men hath gained the reputation of Virtue.
Last of all, it is a vice which among many men hath gained the reputation of Virtue.
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And, if it be not a virtue, saith the Orator, yet it is many times the cause of it.
And, if it be not a virtue, Says the Orator, yet it is many times the cause of it.
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Ambition and Aemulation have ever been accounted the nurses of wit, the kindlers of industry, the life of studies,
Ambition and Emulation have ever been accounted the Nurse's of wit, the kindlers of industry, the life of studies,
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and the mothers of all famous actions. And this is it which hath raised their price and estimation.
and the mother's of all famous actions. And this is it which hath raised their price and estimation.
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But it here falls out as it doth with bodies which are nourisht with unwholsome meats;
But it Here falls out as it does with bodies which Are nourished with unwholesome Meats;
p-acp pn31 av vvz av c-acp pn31 vdz p-acp n2 r-crq vbr vvn p-acp j n2;
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They are in a short time corrupted with diseases, and dye by those meats they lived on.
They Are in a short time corrupted with diseases, and die by those Meats they lived on.
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Wit and Industry, which are mainteined by these vices, do at last run to ruin by those vices which maintein them.
Wit and Industry, which Are maintained by these vices, do At last run to ruin by those vices which maintain them.
n1 cc n1, r-crq vbr vvn p-acp d n2, vdb p-acp ord vvn pc-acp vvi p-acp d n2 r-crq vvb pno32.
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How many an alms is blown away with the breath of the Trumpet? How many a Prayer is the shorter for its length, is not heard for its noyse,
How many an alms is blown away with the breath of the Trumpet? How many a Prayer is the shorter for its length, is not herd for its noise,
c-crq d dt n2 vbz vvn av p-acp dt n1 pp-f dt n1? c-crq d dt n1 vbz dt jc p-acp po31 n1, vbz xx vvn p-acp po31 n1,
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and is lost in the open streets? How many a Fast is buried in a disfigured face? How many a Good deed had been registred in heaven,
and is lost in the open streets? How many a Fast is buried in a disfigured face? How many a Good deed had been registered in heaven,
cc vbz vvn p-acp dt j n2? c-crq d dt j vbz vvn p-acp dt vvn n1? c-crq d dt j n1 vhd vbn vvn p-acp n1,
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if it had not been first written on the walls? But, as we read in the Historian, that Thievery and Piracy were so commonly practised amongst the Grecians that men made publick profession of them,
if it had not been First written on the walls? But, as we read in the Historian, that Thievery and Piracy were so commonly practised among the Greeks that men made public profession of them,
cs pn31 vhd xx vbn ord vvn p-acp dt n2? p-acp, c-acp pns12 vvb p-acp dt n1, cst n1 cc n1 vbdr av av-j vvn p-acp dt njp2 d n2 vvd j n1 pp-f pno32,
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neither were they taken to be vices;
neither were they taken to be vices;
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so we find it by daily experience that Ambition is so like to Virtue that the world hath even taken her to be one,
so we find it by daily experience that Ambition is so like to Virtue that the world hath even taken her to be one,
av pns12 vvb pn31 p-acp j n1 cst n1 vbz av av-j p-acp n1 cst dt n1 vhz av vvn pno31 pc-acp vbi pi,
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and made much of her, and extolled her, because she is so common.
and made much of her, and extolled her, Because she is so Common.
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Disciples themselves will be talking of Kingdomes and Greatness, will be asking the question, Who is the greatest in the kingdome of heaven? And yet it is as impertinent a question as could have been put to Christ.
Disciples themselves will be talking of Kingdoms and Greatness, will be asking the question, Who is the greatest in the Kingdom of heaven? And yet it is as impertinent a question as could have been put to christ.
n2 px32 vmb vbb vvg pp-f n2 cc n1, vmb vbi vvg dt n1, r-crq vbz dt js p-acp dt n1 pp-f n1? cc av pn31 vbz a-acp j dt n1 c-acp vmd vhi vbn vvn p-acp np1.
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And of this we are to speak in the next place;
And of this we Are to speak in the next place;
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But first we will draw such inferences out of that which hath been spoken as may be useful for our instruction.
But First we will draw such inferences out of that which hath been spoken as may be useful for our instruction.
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And first, if we look back upon the Disciples, we cannot but look into our selves;
And First, if we look back upon the Disciples, we cannot but look into our selves;
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and seeing what it was that kept them so long from the true knowledge of the Messias, who had been so long with them, with whom they ate and drank and conversed,
and seeing what it was that kept them so long from the true knowledge of the Messias, who had been so long with them, with whom they ate and drank and conversed,
cc vvg r-crq pn31 vbds cst vvd pno32 av av-j p-acp dt j n1 pp-f dt np1, r-crq vhd vbn av av-j p-acp pno32, p-acp ro-crq pns32 vvd cc vvd cc vvn,
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and whose miracles they were eye-witnesses of, we cannot but search and ransack our inward man, empty it of all extravagant and heterogeneous matter, dispossess it of every evil spirit, of every carnal conceit, which may shut out Christ, sweep and garnish it, that the Truth may enter and dwell there.
and whose Miracles they were Eyewitnesses of, we cannot but search and ransack our inward man, empty it of all extravagant and heterogeneous matter, dispossess it of every evil Spirit, of every carnal conceit, which may shut out christ, sweep and garnish it, that the Truth may enter and dwell there.
cc rg-crq n2 pns32 vbdr n2 pp-f, pns12 vmbx p-acp vvi cc vvi po12 j n1, vvb pn31 pp-f d j cc j n1, vvb pn31 pp-f d j-jn n1, pp-f d j n1, r-crq vmb vvi av np1, vvb cc vvi pn31, cst dt n1 vmb vvi cc vvi a-acp.
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Prejudice puts •ut the eye of our Judgment. NONLATINALPHABET, Opinion is a great retarder of proficiency;
Prejudice puts •ut the eye of our Judgement., Opinion is a great retarder of proficiency;
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it being common to men to be jealous of every word that breaths in opposition to what they have already received, as of an enemy;
it being Common to men to be jealous of every word that breathes in opposition to what they have already received, as of an enemy;
pn31 vbg j p-acp n2 pc-acp vbi j pp-f d n1 cst vvz p-acp n1 p-acp r-crq pns32 vhb av vvn, c-acp pp-f dt n1;
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and, though it be truth, to suspect it, because it breaths from a contrary coast. Moab is setled on his lees, hath not been emptied from vessel to vessel;
and, though it be truth, to suspect it, Because it breathes from a contrary coast. Moab is settled on his lees, hath not been emptied from vessel to vessel;
cc, cs pn31 vbb n1, pc-acp vvi pn31, c-acp pn31 vvz p-acp dt j-jn n1. np1 vbz vvn p-acp po31 n2, vhz xx vbn vvn p-acp n1 p-acp n1;
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therefore his taste remained in him, and his sent is not changed. He hath ever the same taste and the same sent: Therefore his taste remained in him, and his sent is not changed. He hath ever the same taste and the same sent:
av po31 vvb vvd p-acp pno31, cc po31 n1 vbz xx vvn. pns31 vhz av dt d vvi cc dt d vvn:
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and this makes every thing, promises and threatnings, judgments and blessings, doctrines and miracles, relish and taste and sent as he doth.
and this makes every thing, promises and threatenings, Judgments and blessings, doctrines and Miracles, relish and taste and sent as he does.
cc d vvz d n1, n2 cc n2-vvg, n2 cc n2, n2 cc n2, vvb cc vvi cc vvn c-acp pns31 vdz.
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He is the same under the rod and the same under blessings, the same in a calm and the same when it thunders.
He is the same under the rod and the same under blessings, the same in a Cam and the same when it Thunders.
pns31 vbz dt d p-acp dt n1 cc dt d p-acp n2, dt d p-acp dt j-jn cc dt d c-crq pn31 vvz.
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He is setled on his lees, and no change can change him.
He is settled on his lees, and no change can change him.
pns31 vbz vvn p-acp po31 n2, cc dx n1 vmb vvi pno31.
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It is a world to see what power Prejudice hath to change the face and countenance of objects,
It is a world to see what power Prejudice hath to change the face and countenance of objects,
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3836
and shape them like unto it self. It makes a shadow a man, and a man a hobgoblin;
and shape them like unto it self. It makes a shadow a man, and a man a hobgoblin;
cc vvi pno32 av-j p-acp pn31 n1. pn31 vvz dt n1 dt n1, cc dt n1 dt n1;
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3837
it mistakes a friend for an enemy. It puts horror upon Virtue, and makes Vice it self of a ruddy countenance.
it mistakes a friend for an enemy. It puts horror upon Virtue, and makes Vice it self of a ruddy countenance.
pn31 vvz dt n1 p-acp dt n1. pn31 vvz n1 p-acp n1, cc vvz n1 pn31 n1 pp-f dt j n1.
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3838
It makes God the Author of sin, and the Devil a worker of miracles. It makes the Prince of peace a man of war;
It makes God the Author of since, and the devil a worker of Miracles. It makes the Prince of peace a man of war;
pn31 vvz np1 dt n1 pp-f n1, cc dt n1 dt n1 pp-f n2. pn31 vvz dt n1 pp-f n1 dt n1 pp-f n1;
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3839
beholds a poor Christ, and makes him a King; receives him in the form of a servant, and builds him a Throne;
beholds a poor christ, and makes him a King; receives him in the from of a servant, and builds him a Throne;
vvz dt j np1, cc vvz pno31 dt n1; vvz pno31 p-acp dt n1 pp-f dt n1, cc vvz pno31 dt n1;
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3840
dreams of Kingdomes in the house of mourning, and of triumph in persecution; makes Christs Humility an occasion of pride;
dreams of Kingdoms in the house of mourning, and of triumph in persecution; makes Christ Humility an occasion of pride;
n2 pp-f n2 p-acp dt n1 pp-f n1, cc pp-f n1 p-acp n1; vvz npg1 n1 dt n1 pp-f n1;
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3841
makes a new Religion, a new Christ, a new Gospel; and thus gropes at noon-day;
makes a new Religion, a new christ, a new Gospel; and thus gropes At noonday;
vvz dt j n1, dt j np1, dt j n1; cc av vvz p-acp n1;
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3842
is deaf to thunder, is surly against good counsel, and thrusts him away that gives it;
is deaf to thunder, is surly against good counsel, and thrusts him away that gives it;
vbz j pc-acp vvi, vbz j p-acp j n1, cc vvz pno31 av cst vvz pn31;
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3843
is an enemy to a friend; is a fiery furnace to devour those that minister unto it.
is an enemy to a friend; is a fiery furnace to devour those that minister unto it.
vbz dt n1 p-acp dt n1; vbz dt j n1 pc-acp vvi d cst vvb p-acp pn31.
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3844
When God opens the gates of heaven, this shuts them; when he displayes his rayes of mercy, this puts them by;
When God Opens the gates of heaven, this shuts them; when he displays his rays of mercy, this puts them by;
c-crq np1 vvz dt n2 pp-f n1, d vvz pno32; c-crq pns31 vvz po31 n2 pp-f n1, d vvz pno32 p-acp;
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3845
when he would enter, this shuts the door;
when he would enter, this shuts the door;
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3846
when he is ready to let fall his dew, this will not suffer him to be good unto us, will not suffer him to bless, will not suffer him to teach, will not suffer him to save us.
when he is ready to let fallen his due, this will not suffer him to be good unto us, will not suffer him to bless, will not suffer him to teach, will not suffer him to save us.
c-crq pns31 vbz j pc-acp vvi vvi po31 n1, d vmb xx vvi pno31 pc-acp vbi j p-acp pno12, vmb xx vvi pno31 pc-acp vvi, vmb xx vvi pno31 pc-acp vvi, vmb xx vvi pno31 pc-acp vvi pno12.
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This killed the Prophets, and stoned them that were sent; This whipped, and spet upon, and crucified the Lord of Life himself.
This killed the prophets, and stoned them that were sent; This whipped, and spet upon, and Crucified the Lord of Life himself.
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For all mistakes is from the Eye, all error from the Mind, not from the Object.
For all mistakes is from the Eye, all error from the Mind, not from the Object.
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(16) sermon (DIV1)
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If the Eye be goggle, or mis-set;
If the Eye be goggle, or misset;
cs dt n1 vbb vvb, cc j;
(16) sermon (DIV1)
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if the Mind be dimm'd with Malice or Ambition and Prejudice, it puts upon things what shape it pleaseth, receiveth not the true and natural species they present,
if the Mind be dimmed with Malice or Ambition and Prejudice, it puts upon things what shape it Pleases, receives not the true and natural species they present,
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(16) sermon (DIV1)
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but views them at home in it self, as in a false glass, which renders them back again as it were by reflexion; which is most deceitful.
but views them At home in it self, as in a false glass, which renders them back again as it were by reflection; which is most deceitful.
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(16) sermon (DIV1)
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This makes Gods and sets up Idols in it self, and then worships them.
This makes God's and sets up Idols in it self, and then worships them.
np1 vvz n2 cc vvz a-acp n2 p-acp pn31 n1, cc av vvz pno32.
(16) sermon (DIV1)
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And this is the reason why Christ is so much mistaken, why the Gospel of Christ receives such different entertainment.
And this is the reason why christ is so much mistaken, why the Gospel of christ receives such different entertainment.
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(16) sermon (DIV1)
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Every man layes hold on it, wrests it to his own purpose, works it on his own anvil,
Every man lays hold on it, wrists it to his own purpose, works it on his own anvil,
np1 n1 vvz vvb p-acp pn31, vvz pn31 p-acp po31 d n1, vvz pn31 p-acp po31 d n1,
(16) sermon (DIV1)
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and shapes it to his own phansie and affections; as out of the same mass Phidias made a Goddess, and Hysippus a Satyr. Oh beloved!
and shapes it to his own fancy and affections; as out of the same mass Phidias made a Goddess, and Hysippus a Satyr. O Beloved!
cc vvz pn31 p-acp po31 d n1 cc n2; c-acp av pp-f dt d n1 np1 vvd dt n1, cc np1 dt n1. uh j-vvn!
(16) sermon (DIV1)
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how many lye buried under Prejudice, corrupt and putrefied and even stinking in the nostrils of God and man, not to be awak'd till the last Trump!
how many lie buried under Prejudice, corrupt and putrefied and even stinking in the nostrils of God and man, not to be awaked till the last Trump!
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(16) sermon (DIV1)
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3857
All exhortations, all reproofs, all admonitions, all reason, all truth is to them but as a mess of pottage set upon a dead mans grave;
All exhortations, all reproofs, all admonitions, all reason, all truth is to them but as a mess of pottage Set upon a dead men grave;
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(16) sermon (DIV1)
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the tongue of Men and Angels but as sounding brass. How do they rejoyce in iniquity, triumph in evil, confirm themselves in wicked practises!
the tongue of Men and Angels but as sounding brass. How do they rejoice in iniquity, triumph in evil, confirm themselves in wicked practises!
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3859
What a paradise to they plant in Tophet! what a Heaven do they make in Hell it self!
What a paradise to they plant in Tophet! what a Heaven do they make in Hell it self!
q-crq dt n1 p-acp pns32 vvb p-acp np1! q-crq dt n1 vdb pns32 vvi p-acp n1 pn31 n1!
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What shift do they make to make themselves the Devils Children seven times more then they are!
What shift do they make to make themselves the Devils Children seven times more then they Are!
q-crq n1 vdb pns32 vvb pc-acp vvi px32 dt n2 n2 crd n2 av-dc cs pns32 vbr!
(16) sermon (DIV1)
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How do they argue and dispute themselves into hell! That which is a reason against them is made a reason for them;
How do they argue and dispute themselves into hell! That which is a reason against them is made a reason for them;
q-crq vdb pns32 vvi cc vvi px32 p-acp n1! d r-crq vbz dt n1 p-acp pno32 vbz vvn dt n1 p-acp pno32;
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that which strikes at their error is made to uphold it; that which checketh them spurs them;
that which strikes At their error is made to uphold it; that which checketh them spurs them;
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(16) sermon (DIV1)
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that which binds them sets them loose;
that which binds them sets them lose;
cst r-crq vvz pno32 vvz pno32 j;
(16) sermon (DIV1)
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that which bids them, Touch not, Taste not, is to them as the voice to Peter, Acts 10. Rise, kill, and eat.
that which bids them, Touch not, Taste not, is to them as the voice to Peter, Acts 10. Rise, kill, and eat.
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Where Prejudice bears rule, every thing must bow; every sheaf, every occasion, every occurrence must fall down before it.
Where Prejudice bears Rule, every thing must bow; every sheaf, every occasion, every occurrence must fallen down before it.
q-crq n1 vvz n1, d n1 vmb vvi; d n1, d n1, d n1 vmb vvi a-acp p-acp pn31.
(16) sermon (DIV1)
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If it be adversity, it is an argument; if good success, it is an argument.
If it be adversity, it is an argument; if good success, it is an argument.
cs pn31 vbb n1, pn31 vbz dt n1; cs j n1, pn31 vbz dt n1.
(16) sermon (DIV1)
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3868
What shall I say? In the next world it is Holiness, but in this it is Prejudice, it is Covetousness, it is Ambition, that makes Saints.
What shall I say? In the next world it is Holiness, but in this it is Prejudice, it is Covetousness, it is Ambition, that makes Saints.
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(16) sermon (DIV1)
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So dangerous was Prejudice and Prae-conceit to the Disciples that no words, no miracles of Christ could root it out,
So dangerous was Prejudice and Praeconceit to the Disciples that no words, no Miracles of christ could root it out,
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(16) sermon (DIV1)
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but it grew up in them, and spread it self into Thoughts and Questions, which are as the boughs of it, till a sound from heaven; till a mighty rushing wind, till fiery tongues beat it down and consum'd it.
but it grew up in them, and spread it self into Thoughts and Questions, which Are as the boughs of it, till a found from heaven; till a mighty rushing wind, till fiery tongues beatrice it down and consumed it.
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(16) sermon (DIV1)
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So dangerous was it to the Jews, that it had been better for them to have been utterly ignorant of their Messias.
So dangerous was it to the jews, that it had been better for them to have been utterly ignorant of their Messias.
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(16) sermon (DIV1)
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For this gross Praeconceit of their Messias was yet the main reason that they entertained him not when he came,
For this gross Praeconceit of their Messias was yet the main reason that they entertained him not when he Come,
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(16) sermon (DIV1)
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because he came in a posture so contrary to their expectation, so unlike that Christ which they had set up already in their minds.
Because he Come in a posture so contrary to their expectation, so unlike that christ which they had Set up already in their minds.
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(16) sermon (DIV1)
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So dangerous a thing is a Prepossessed mind to it self.
So dangerous a thing is a Prepossessed mind to it self.
av j dt n1 vbz dt j-vvn n1 p-acp pn31 n1.
(16) sermon (DIV1)
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3875
And therefore it well concerns us, as Chrysostome speaks, NONLATINALPHABET, to quiet and slumber these imaginations, these absurd reasonings and dialogues which we make within our selves.
And Therefore it well concerns us, as Chrysostom speaks,, to quiet and slumber these Imaginations, these absurd reasonings and dialogues which we make within our selves.
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(16) sermon (DIV1)
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For why should such thoughts arise in our hearts, such thoughts as will shut out better, such thoughts of a temporal as will deprive us of an eternal Kingdom, such thoughts of goodness as will make us worse then the beasts that perish.
For why should such thoughts arise in our hearts, such thoughts as will shut out better, such thoughts of a temporal as will deprive us of an Eternal Kingdom, such thoughts of Goodness as will make us Worse then the beasts that perish.
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(16) sermon (DIV1)
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3877
And it well concerns us to be jealous and suspicious of our selves.
And it well concerns us to be jealous and suspicious of our selves.
cc pn31 av vvz pno12 pc-acp vbi j cc j pp-f po12 n2.
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3878
For Jealousie and Suspicion, though in other matters it be a disease that no Physician can cure,
For Jealousy and Suspicion, though in other matters it be a disease that no physician can cure,
p-acp n1 cc n1, cs p-acp j-jn n2 pn31 vbb dt n1 cst dx n1 vmb vvi,
(16) sermon (DIV1)
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3879
yet in respect of our Souls is a seasonable medicine, full of efficacy and virtue. We cannot be too jealous of our own salvation.
yet in respect of our Souls is a seasonable medicine, full of efficacy and virtue. We cannot be too jealous of our own salvation.
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like unfortunate mothers, have brought forth beautiful issues, but themselves have dyed in the birth of them.
like unfortunate mother's, have brought forth beautiful issues, but themselves have died in the birth of them.
av-j j n2, vhb vvn av j n2, cc-acp px32 vhb vvn p-acp dt n1 pp-f pno32.
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3880
My jealousie of my Honor may draw on destruction, my jealousie of my Money may invite a thief, my jealousie of my wife may provoke her to folly;
My jealousy of my Honour may draw on destruction, my jealousy of my Money may invite a thief, my jealousy of my wife may provoke her to folly;
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(16) sermon (DIV1)
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but my jealousie of my Soul doth enoble and enrich it, and present it a pure Virgin unto Christ.
but my jealousy of my Soul does ennoble and enrich it, and present it a pure Virgae unto christ.
cc-acp po11 n1 pp-f po11 n1 vdz vvi cc vvi pn31, cc vvb pn31 dt j n1 p-acp np1.
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3882
Let us then be afraid of our own thoughts, and take heed of all prejudicate conceits.
Let us then be afraid of our own thoughts, and take heed of all prejudicate conceits.
vvb pno12 av vbi j pp-f po12 d n2, cc vvb n1 pp-f d vvb n2.
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In the second place, since the Divel made use of this error of the Disciples,
In the second place, since the devil made use of this error of the Disciples,
p-acp dt ord n1, c-acp dt n1 vvd n1 pp-f d n1 pp-f dt n2,
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and attempted them there where they were most open to him, let us, as wise Captains use to do, double our watch,
and attempted them there where they were most open to him, let us, as wise Captains use to do, double our watch,
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(16) sermon (DIV1)
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and be careful to strengthen that part which is weakest and most assaylable;
and be careful to strengthen that part which is Weakest and most assaylable;
cc vbi j pc-acp vvi d n1 r-crq vbz js cc av-ds j-u;
(16) sermon (DIV1)
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as Galen counsels, where the Affections are contrary, first wrestle with that which is most prevalent,
as Galen Counsels, where the Affections Are contrary, First wrestle with that which is most prevalent,
c-acp np1 vvz, c-crq dt n2 vbr j-jn, ord vvb p-acp d r-crq vbz av-ds j,
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and overcome it, that we may find our work the easier and less trouble to bring the rest in subjection.
and overcome it, that we may find our work the Easier and less trouble to bring the rest in subjection.
cc vvi pn31, cst pns12 vmb vvi po12 n1 dt jc cc av-dc vvi pc-acp vvi dt n1 p-acp n1.
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For, Beloved, as tentations work by the Sensitive part upon the Rational, so they have a diverse operation according to mens several constitutions and complexions.
For, beloved, as tentations work by the Sensitive part upon the Rational, so they have a diverse operation according to men's several constitutions and complexions.
p-acp, vvn, c-acp n2 vvb p-acp dt j n1 p-acp dt j, av pns32 vhb dt j n1 vvg p-acp ng2 j n2 cc n2.
(16) sermon (DIV1)
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3889
Every man is not equally prone to every sin. This ravisheth the eye of one which another will not look on:
Every man is not equally prove to every since. This ravisheth the eye of one which Another will not look on:
np1 n1 vbz xx av-j j p-acp d n1. np1 vvz dt n1 pp-f pi r-crq j-jn vmb xx vvi a-acp:
(16) sermon (DIV1)
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This man liketh that which another abhorreth.
This man liketh that which Another abhorreth.
d n1 vvz cst r-crq j-jn vvz.
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3891
He that made the Devil fly at the first encounter, may embrace him at the next.
He that made the devil fly At the First encounter, may embrace him At the next.
pns31 cst vvd dt n1 vvb p-acp dt ord n1, vmb vvi pno31 p-acp dt ord.
(16) sermon (DIV1)
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3892
He that stood out with him in Lust, may yield to him in Anger: He that defied his Mammon, may stoop at his Kingdomes:
He that stood out with him in Lust, may yield to him in Anger: He that defied his Mammon, may stoop At his Kingdoms:
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(16) sermon (DIV1)
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3893
He that would none of his Bread, may feed himself with his Ayre:
He that would none of his Bred, may feed himself with his Air:
pns31 cst vmd pi pp-f po31 n1, vmb vvi px31 p-acp po31 n1:
(16) sermon (DIV1)
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3894
He that feard not the roaring of the Lion, may be overcome with the subtilty of the Serpent.
He that feared not the roaring of the lion, may be overcome with the subtlety of the Serpent.
pns31 cst vvd xx dt n-vvg pp-f dt n1, vmb vbi vvn p-acp dt n1 pp-f dt n1.
(16) sermon (DIV1)
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3895
A man of a heavy and sluggish disposition is seldome ambitious; a man of lively and nimble spirits is seldome idle.
A man of a heavy and sluggish disposition is seldom ambitious; a man of lively and nimble spirits is seldom idle.
dt n1 pp-f dt j cc j n1 vbz av j; dt n1 pp-f j cc j n2 vbz av j.
(16) sermon (DIV1)
153
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3896
As hard a matter it is for some men to commit some sin as it is for others to avoid it;
As hard a matter it is for Some men to commit Some since as it is for Others to avoid it;
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3897
as hard for the Fool in the Gospel to have spent his estate as for the Prodigal to have kept it.
as hard for the Fool in the Gospel to have spent his estate as for the Prodigal to have kept it.
c-acp av-j c-acp dt n1 p-acp dt n1 pc-acp vhi vvn po31 n1 c-acp p-acp dt j-jn pc-acp vhi vvn pn31.
(16) sermon (DIV1)
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3898
We see this man wondring at his brother that he should fall into such or such a sin,
We see this man wondering At his brother that he should fallen into such or such a since,
pns12 vvb d n1 vvg p-acp po31 n1 cst pns31 vmd vvi p-acp d cc d dt n1,
(16) sermon (DIV1)
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and the other wondring as much at him how he should fall into the contrary.
and the other wondering as much At him how he should fallen into the contrary.
cc dt n-jn vvg c-acp av-d p-acp pno31 c-crq pns31 vmd vvi p-acp dt n-jn.
(16) sermon (DIV1)
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3900
Therefore the Devil, who observes how we are elemented and composed, hath his NONLATINALPHABET, saith Macarius, his divers back-doors, out of which he may slip and return at pleasure;
Therefore the devil, who observes how we Are elemented and composed, hath his, Says Macarius, his diverse Back-doors, out of which he may slip and return At pleasure;
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(16) sermon (DIV1)
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3901
and, if his first bait be distastful, come again and present another which will fit our taste and palate.
and, if his First bait be distasteful, come again and present Another which will fit our taste and palate.
cc, cs po31 ord n1 vbi j, vvb av cc vvi j-jn r-crq vmb vvi po12 n1 cc n1.
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3902
If the Disciples leave all, and follow Christ, he will try them with Honor, and teach them to dream of a Kingdome even in the School of their Master.
If the Disciples leave all, and follow christ, he will try them with Honour, and teach them to dream of a Kingdom even in the School of their Master.
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(16) sermon (DIV1)
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3903
It will concern us then to take pains, and go down and meet him at this door, at that door, which he is most likely to enter.
It will concern us then to take pains, and go down and meet him At this door, At that door, which he is most likely to enter.
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(16) sermon (DIV1)
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3904
If it be the Eye, shut it up by covenant:
If it be the Eye, shut it up by Covenant:
cs pn31 vbb dt n1, vvb pn31 a-acp p-acp n1:
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3905
If it be the Ear, stop it, and be those Addars which will not hear his charmes:
If it be the Ear, stop it, and be those Adders which will not hear his charms:
cs pn31 vbb dt n1, vvb pn31, cc vbb d n2 r-crq vmb xx vvi po31 n2:
(16) sermon (DIV1)
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3906
If it be our Taste, deny it: If it be our Appetite, be harsh to it:
If it be our Taste, deny it: If it be our Appetite, be harsh to it:
cs pn31 vbi po12 n1, vvb pn31: cs pn31 vbi po12 n1, vbb j p-acp pn31:
(16) sermon (DIV1)
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3907
If it be our Phansie, watch it, and bind it up. For if this was done to the green tree, the Disciples of Christ;
If it be our Fancy, watch it, and bind it up. For if this was done to the green tree, the Disciples of christ;
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3908
if they were endangered where they were weakest;
if they were endangered where they were Weakest;
cs pns32 vbdr vvn c-crq pns32 vbdr js;
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3909
what may not be done to the dry, which is ready to catch and take fire at every spark of a tentation? Let us then be ready and prepared,
what may not be done to the dry, which is ready to catch and take fire At every spark of a tentation? Let us then be ready and prepared,
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(16) sermon (DIV1)
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3910
and stand in our complete armour at that door which the Enemy is most like to attempt.
and stand in our complete armour At that door which the Enemy is most like to attempt.
cc vvb p-acp po12 j n1 p-acp d n1 r-crq dt n1 vbz av-ds av-j pc-acp vvi.
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3911
Let us put on the whole armour of God, that we may be able to stand against every wile of the Devil, especially against that wile which may soonest ensnare us.
Let us put on the Whole armour of God, that we may be able to stand against every wile of the devil, especially against that wile which may soonest ensnare us.
vvb pno12 vvn p-acp dt j-jn n1 pp-f np1, cst pns12 vmb vbi j pc-acp vvi p-acp d n1 pp-f dt n1, av-j p-acp d n1 r-crq vmb av-s vvi pno12.
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Let me give you one Use more, and so conclude this point.
Let me give you one Use more, and so conclude this point.
vvb pno11 vvi pn22 crd n1 av-dc, cc av vvb d n1.
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Let us not seek the World in the Church, nor Honors and Preferments in the Kingdome of Christ.
Let us not seek the World in the Church, nor Honours and Preferments in the Kingdom of christ.
vvb pno12 xx vvi dt n1 p-acp dt n1, ccx n2 cc n2 p-acp dt n1 pp-f np1.
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Let us not fit Religion to our carnal desires, but lay them down at the foot of Religion.
Let us not fit Religion to our carnal Desires, but lay them down At the foot of Religion.
vvb pno12 xx vvi n1 p-acp po12 j n2, cc-acp vvd pno32 a-acp p-acp dt n1 pp-f n1.
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Make not Christianity to lacquey it after the World, but let Christianity swallow up the World in victory.
Make not Christianity to lackey it After the World, but let Christianity swallow up the World in victory.
n1 xx np1 p-acp n1 pn31 p-acp dt n1, cc-acp vvb np1 vvi a-acp dt n1 p-acp n1.
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Let us clip the wing of our Ambition, and the more beware of it because it carries with it the shape and shew of Virtue.
Let us clip the wing of our Ambition, and the more beware of it Because it carries with it the shape and show of Virtue.
vvb pno12 vvi dt n1 pp-f po12 n1, cc dt av-dc vvi pp-f pn31 c-acp pn31 vvz p-acp pn31 dt n1 cc n1 pp-f n1.
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For as we are told in Philosophy, In habentibus symbolum facilior transmutatio, amongst the Elements those two which have a quality common to both, are easiliest changed one into the other;
For as we Are told in Philosophy, In habentibus Symbol Facilior transmutatio, among the Elements those two which have a quality Common to both, Are easiliest changed one into the other;
p-acp c-acp pns12 vbr vvn p-acp n1, p-acp fw-la fw-la fw-la fw-la, p-acp dt n2 d crd r-crq vhb dt n1 j p-acp d, vbr js vvn pi p-acp dt j-jn;
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so above all Vices we are most apt to fall into those which have some symbolizing quality, some face and countenance of Goodness, which are better drest and better clothed,
so above all Vices we Are most apt to fallen into those which have Some symbolizing quality, Some face and countenance of goodness, which Are better dressed and better clothed,
av p-acp d n2 pns12 vbr av-ds j pc-acp vvi p-acp d r-crq vhb d vvg n1, d n1 cc n1 pp-f n1, r-crq vbr jc vvn cc av-jc vvn,
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and bespeak us in the name of Virtue it self, like a strumpet in a matrons stool.
and bespeak us in the name of Virtue it self, like a strumpet in a matrons stool.
cc vvb pno12 p-acp dt n1 pp-f n1 pn31 n1, av-j dt n1 p-acp dt ng1 n1.
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Let us shun this as a most dangerous rock, against which many a vessel of burden after a prosperous voyage hath dasht and sunk.
Let us shun this as a most dangerous rock, against which many a vessel of burden After a prosperous voyage hath dashed and sunk.
vvb pno12 vvi d p-acp dt av-ds j n1, p-acp r-crq d dt n1 pp-f n1 p-acp dt j n1 vhz vvn cc vvn.
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By Desire of honor and vain glory it comes to pass that many goodly and specious monuments which were dedicated rather to Honor then to God, have destroyed and ruined their Founders, who,
By Desire of honour and vain glory it comes to pass that many goodly and specious monuments which were dedicated rather to Honour then to God, have destroyed and ruined their Founders, who,
p-acp n1 pp-f n1 cc j n1 pn31 vvz pc-acp vvi cst d j cc j n2 r-crq vbdr vvn av-c pc-acp vvi av p-acp np1, vhb vvn cc vvd po32 n2, r-crq,
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They have proved but like the ropes of silk and daggers of gold which Heliogabalus prepared to stab and strangle himself withall, adding, pretiosiorem mortem suam esse debere, that his death ought to be more costly then other mens;
They have proved but like the ropes of silk and daggers of gold which Heliogabalus prepared to stab and strangle himself withal, adding, pretiosiorem mortem suam esse Debere, that his death ought to be more costly then other men's;
pns32 vhb vvn cc-acp av-j dt n2 pp-f n1 cc n2 pp-f n1 r-crq np1 vvd pc-acp vvi cc vvi px31 av, vvg, fw-la fw-la fw-la fw-la fw-la, cst po31 n1 vmd pc-acp vbi av-dc j cs j-jn ng2;
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and they have served to no other end but this, ut cariùs pereant, that the workers of them might dye with greater state then other men,
and they have served to no other end but this, ut cariùs pereant, that the workers of them might die with greater state then other men,
cc pns32 vhb vvn p-acp dx j-jn n1 p-acp d, fw-la fw-la fw-la, cst dt n2 pp-f pno32 vmd vvi p-acp jc n1 cs j-jn n2,
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and might fall to the lowest pit, as the sword-players did in the Theater, with noyse and applause.
and might fallen to the lowest pit, as the sword-players did in the Theater, with noise and applause.
cc vmd vvi p-acp dt js n1, c-acp dt n2 vdd p-acp dt n1, p-acp n1 cc n1.
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I have spoken of the Occasion of the Question, and of the Persons who put it.
I have spoken of the Occasion of the Question, and of the Persons who put it.
pns11 vhb vvn pp-f dt n1 pp-f dt n1, cc pp-f dt n2 r-crq vvd pn31.
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Come we now, in the last place, to the Question it self, Who is the greatest in the kingdome of heaven?
Come we now, in the last place, to the Question it self, Who is the greatest in the Kingdom of heaven?
np1 pns12 av, p-acp dt ord n1, p-acp dt n1 pn31 n1, r-crq vbz dt js p-acp dt n1 pp-f n1?
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The Disciples here were mistaken in terminis, in the very terms of their Question.
The Disciples Here were mistaken in terminis, in the very terms of their Question.
dt n2 av vbdr vvn p-acp fw-la, p-acp dt j n2 pp-f po32 n1.
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For neither is Greatness that which they supposed, nor the Kingdome of heaven of that nature as to admit of that Greatness which their phansie had set up.
For neither is Greatness that which they supposed, nor the Kingdom of heaven of that nature as to admit of that Greatness which their fancy had Set up.
p-acp d vbz n1 cst r-crq pns32 vvd, ccx dt n1 pp-f n1 pp-f d n1 c-acp pc-acp vvi pp-f d n1 r-crq po32 n1 vhd vvn a-acp.
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For by the Kingdome of heaven is meant in Scripture not the Kingdome of Glory,
For by the Kingdom of heaven is meant in Scripture not the Kingdom of Glory,
p-acp p-acp dt n1 pp-f n1 vbz vvn p-acp n1 xx dt n1 pp-f n1,
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but the Kingdome of Grace, by which Christ sits and rules in the hearts of his Saints.
but the Kingdom of Grace, by which christ sits and rules in the hearts of his Saints.
cc-acp dt n1 pp-f n1, p-acp r-crq np1 vvz cc vvz p-acp dt n2 pp-f po31 n2.
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When John the Baptist preacht Repentance, he told the Jews that the Kingdome of heaven is at hand.
When John the Baptist preached Repentance, he told the jews that the Kingdom of heaven is At hand.
c-crq np1 dt np1 vvd n1, pns31 vvd dt np2 cst dt n1 pp-f n1 vbz p-acp n1.
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When our Saviour tells us that it is like seed sowen in good ground, like a net cast into the sea,
When our Saviour tells us that it is like seed sown in good ground, like a net cast into the sea,
c-crq po12 n1 vvz pno12 cst pn31 vbz j n1 vvn p-acp j n1, av-j dt n1 vvd p-acp dt n1,
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like a pearl, like a treasure hid in the field, what else can he mean but his Kingdome of Grace on earth? not his Kingdome of Glory in heaven.like a pearl, like a treasure hid in the field, what Else can he mean but his Kingdom of Grace on earth? not his Kingdom of Glory in heaven.
av-j dt n1, av-j dt n1 vvn p-acp dt n1, r-crq av vmb pns31 vvi p-acp po31 n1 pp-f n1 p-acp n1? xx po31 n1 pp-f n1 p-acp n1.
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So that for the Disciples to ask, Who is greatest in this kingdome? was to shape out the Church of God by the World;
So that for the Disciples to ask, Who is greatest in this Kingdom? was to shape out the Church of God by the World;
av cst p-acp dt n2 pc-acp vvi, r-crq vbz js p-acp d n1? vbds p-acp n1 av dt n1 pp-f np1 p-acp dt n1;
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Much like to that which we read in Lucian of Priams young son, who being taken up into heaven, is brought-in calling for milk and cheese and such country cates as were his wonted food on earth.
Much like to that which we read in Lucian of Priams young son, who being taken up into heaven, is brought-in calling for milk and cheese and such country cates as were his wonted food on earth.
d av-j p-acp d r-crq pns12 vvb p-acp np1 pp-f npg1 j n1, r-crq vbg vvn a-acp p-acp n1, vbz j n-vvg p-acp n1 cc n1 cc d n1 n2 c-acp vbdr po31 j n1 p-acp n1.
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For in the Kingdome of Grace, that is in the Congregation of Gods Saints and the elect Members of Christ, there is no such difference of degrees as Ambition taught the Disciples to imagine.
For in the Kingdom of Grace, that is in the Congregation of God's Saints and the elect Members of christ, there is no such difference of Degrees as Ambition taught the Disciples to imagine.
p-acp p-acp dt n1 pp-f n1, cst vbz p-acp dt n1 pp-f npg1 n2 cc dt j-vvn n2 pp-f np1, pc-acp vbz dx d n1 pp-f n2 p-acp n1 vvd dt n2 pc-acp vvi.
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Not that we deny Order and Government in the Church of God. No;
Not that we deny Order and Government in the Church of God. No;
xx cst pns12 vvb n1 cc n1 p-acp dt n1 pp-f np1. uh-dx;
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without these his Church could not subsist, but would be like Aristotles army without discipline, NONLATINALPHABET, an unprofitable rout. To this end Christ gave Apostles and Teachers and Pastors, for the perfecting of the Saints,
without these his Church could not subsist, but would be like Aristotle army without discipline,, an unprofitable rout. To this end christ gave Apostles and Teachers and Pastors, for the perfecting of the Saints,
p-acp d po31 n1 vmd xx vvi, cc-acp vmd vbi av-j npg1 n1 p-acp n1,, dt j n1. p-acp d n1 np1 vvd np1 cc n2 cc ng1, p-acp dt j-vvg pp-f dt n2,
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for the work of the Ministry, for the edifying of the body of Christ. His Teachers call us, his Governors direct us to this Kingdome.for the work of the Ministry, for the edifying of the body of christ. His Teachers call us, his Governors Direct us to this Kingdom.
p-acp dt n1 pp-f dt n1, p-acp dt n-vvg pp-f dt n1 pp-f np1. po31 n2 vvb pno12, po31 n2 vvb pno12 p-acp d n1.
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But the Disciples, being brought up in the world, thought of that Greatness which they saw did bear the sway amongst men;
But the Disciples, being brought up in the world, Thought of that Greatness which they saw did bear the sway among men;
p-acp dt n2, vbg vvn a-acp p-acp dt n1, vvn pp-f d n1 r-crq pns32 vvd vdd vvi dt n1 p-acp n2;
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Much like the NONLATINALPHABET, who thought that God bare the shape of a Man, because they read in Scripture of his Feet,
Much like the, who Thought that God bore the shape of a Man, Because they read in Scripture of his Feet,
d av-j dt, r-crq vvd cst np1 vvd dt n1 pp-f dt n1, c-acp pns32 vvb p-acp n1 pp-f po31 n2,
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and Hands, and Eyes, and the like.
and Hands, and Eyes, and the like.
cc n2, cc n2, cc dt j.
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But that it was not so in Christs Kingdome, may appear by our Saviour's Answer to the Question.
But that it was not so in Christ Kingdom, may appear by our Saviour's Answer to the Question.
p-acp cst pn31 vbds xx av p-acp npg1 n1, vmb vvi p-acp po12 ng1 n1 p-acp dt n1.
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For he takes a Child, and tells them that if they will be of his Kingdome, they must be like unto it.
For he Takes a Child, and tells them that if they will be of his Kingdom, they must be like unto it.
p-acp pns31 vvz dt n1, cc vvz pno32 cst cs pns32 vmb vbi pp-f po31 n1, pns32 vmb vbi j p-acp pn31.
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By which he choaks and kills in them all conceit of Ambition and Greatness.
By which he chokes and kills in them all conceit of Ambition and Greatness.
p-acp r-crq pns31 vvz cc vvz p-acp pno32 d n1 pp-f n1 cc n1.
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For, as Plato most truly said, that those that dye do find a state of things beyond all expectation, diverse from that which they left behind, so when we are dead to the World,
For, as Plato most truly said, that those that die do find a state of things beyond all expectation, diverse from that which they left behind, so when we Are dead to the World,
p-acp, c-acp np1 av-ds av-j vvn, cst d cst vvb vdb vvi dt n1 pp-f n2 p-acp d n1, j p-acp d r-crq pns32 vvd a-acp, av c-crq pns12 vbr j p-acp dt n1,
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and true Citizens of the Kingdome of Christ, we shall find there is neither Jew nor Greek,
and true Citizens of the Kingdom of christ, we shall find there is neither Jew nor Greek,
cc j n2 pp-f dt n1 pp-f np1, pns12 vmb vvi pc-acp vbz dx np1 ccx jp,
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neither bond nor free, neither male nor female;
neither bound nor free, neither male nor female;
dx n1 ccx j, dx n1 ccx j-jn;
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but all are one in Christ Jesus. God looks not what bloud runs in thy veins, he observes not thy Heraldry. but all Are one in christ jesus. God looks not what blood runs in thy Veins, he observes not thy Heraldry.
cc-acp d vbr pi p-acp np1 np1. np1 vvz xx r-crq n1 vvz p-acp po21 n2, pns31 vvz xx po21 n1.
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If Greatness could have purchased heaven, Lazarus had been in hell, and Dives in Abrahams bosome.
If Greatness could have purchased heaven, Lazarus had been in hell, and Dives in Abrahams bosom.
cs n1 vmd vhi vvn n1, np1 vhd vbn p-acp n1, cc vvz p-acp npg1 n1.
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Earl, and Knight and Peasant are tearms of distinction on earth: in the Kingdome of heaven there is no such distinction.Earl, and Knight and Peasant Are terms of distinction on earth: in the Kingdom of heaven there is no such distinction.
n1, cc n1 cc n1 vbr n2 pp-f n1 p-acp n1: p-acp dt n1 pp-f n1 pc-acp vbz dx d n1.
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Faith makes us all one in Christ;
Faith makes us all one in christ;
n1 vvz pno12 d crd p-acp np1;
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and the Crown of glory shall be set upon the head of him that grindeth at the mill as well as upon his that sitteth on the throne.
and the Crown of glory shall be Set upon the head of him that grindeth At the mill as well as upon his that Sitteth on the throne.
cc dt n1 pp-f n1 vmb vbi vvn p-acp dt n1 pp-f pno31 cst vvz p-acp dt n1 c-acp av c-acp p-acp po31 cst vvz p-acp dt n1.
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Christ requires NONLATINALPHABET, the nobility of the Soul:
christ requires, the Nobilt of the Soul:
np1 vvz, dt n1 pp-f dt n1:
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and he is the greatest in his Kingdome who hath the true and inward worth of Honesty and Sanctity of life,
and he is the greatest in his Kingdom who hath the true and inward worth of Honesty and Sanctity of life,
cc pns31 vbz dt js p-acp po31 n1 r-crq vhz dt j cc j n1 pp-f n1 cc n1 pp-f n1,
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though in this world he lye buried in obscurity and silence.
though in this world he lie buried in obscurity and silence.
cs p-acp d n1 pns31 vvb vvn p-acp n1 cc n1.
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Here Lazarus may be richer then Dives, the beggar higher then the King, and a Child, the least, is greatest in this Kingdome.
Here Lazarus may be Richer then Dives, the beggar higher then the King, and a Child, the least, is greatest in this Kingdom.
av np1 vmb vbi jc cs np1, dt n1 av-jc cs dt n1, cc dt n1, dt ds, vbz js p-acp d n1.
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A main difference we may see between this Kingdome and the Kingdomes of the world, if we compare them.
A main difference we may see between this Kingdom and the Kingdoms of the world, if we compare them.
dt j n1 pns12 vmb vvi p-acp d n1 cc dt n2 pp-f dt n1, cs pns12 vvb pno32.
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First, the Subjects of this Kingdome are unknown to any but to God himself.
First, the Subject's of this Kingdom Are unknown to any but to God himself.
ord, dt n2-jn pp-f d n1 vbr j p-acp d cc-acp p-acp np1 px31.
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The foundation of the Lord standeth sure, saith the Apostle 2 Tim. 2. 19. having this seal, The Lord knowes who are his. The Foundation of the Lord Stands sure, Says the Apostle 2 Tim. 2. 19. having this seal, The Lord knows who Are his.
dt n1 pp-f dt n1 vvz j, vvz dt n1 crd np1 crd crd vhg d n1, dt n1 vvz r-crq vbr png31.
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And if they be unknown, who then can range them into orders and degrees. Secondly, of this Kingdome there is no end.
And if they be unknown, who then can range them into order and Degrees. Secondly, of this Kingdom there is no end.
cc cs pns32 vbb j, r-crq av vmb vvi pno32 p-acp n2 cc n2. ord, pp-f d n1 a-acp vbz dx n1.
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Thirdly, the seat of this Kingdome is the hearts of the faithful. Cathedram habet in Coelo qui domat corda;
Thirdly, the seat of this Kingdom is the hearts of the faithful. Cathedram habet in Coelo qui domat Corda;
ord, dt n1 pp-f d n1 vbz dt n2 pp-f dt j. np1 fw-la p-acp fw-la fw-la fw-la fw-la;
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This earth, that is, this body of clay, hath God given to the sons of men, to the Princes of the earth, under whose government we live;
This earth, that is, this body of clay, hath God given to the Sons of men, to the Princes of the earth, under whose government we live;
d n1, cst vbz, d n1 pp-f n1, vhz np1 vvn p-acp dt n2 pp-f n2, p-acp dt n2 pp-f dt n1, p-acp rg-crq n1 pns12 vvb;
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But our Heaven, our better part, our inward and spiritual man, he reserves to himself.
But our Heaven, our better part, our inward and spiritual man, he reserves to himself.
cc-acp po12 n1, po12 j n1, po12 j cc j n1, pns31 vvz p-acp px31.
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Kings and Princes can restrain the outward man and moderate our outward actions by their laws and edicts.
Kings and Princes can restrain the outward man and moderate our outward actions by their laws and edicts.
ng1 cc n2 vmb vvi dt j n1 cc vvi po12 j n2 p-acp po32 n2 cc n2.
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Illa se jactat in aulâ Aeolus: Thus far can they go; They can tye our Hands and Tongues;Illa se jactat in aulâ Aeolus: Thus Far can they go; They can tie our Hands and Tongues;
fw-la fw-la fw-la p-acp fw-la np1: av av-j vmb pns32 vvi; pns32 vmb vvi po12 n2 cc n2;
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and they can go no further.
and they can go no further.
cc pns32 vmb vvi av-dx av-jc.
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For to set up an imperial throne in our Understandings and our Wills, belongs to Christ alone.
For to Set up an imperial throne in our Understandings and our Wills, belongs to christ alone.
p-acp pc-acp vvi a-acp dt j-jn n1 p-acp po12 n2 cc po12 n2, vvz p-acp np1 av-j.
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He teacheth the lame to go, and the blind to see, and recovers the dry hand;
He Teaches the lame to go, and the blind to see, and recovers the dry hand;
pns31 vvz dt j pc-acp vvi, cc dt j pc-acp vvi, cc vvz dt j n1;
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He makes us active in this Kingdome of Grace. Lastly, as their Subjects and Seat are different, so are their Laws;
He makes us active in this Kingdom of Grace. Lastly, as their Subject's and Seat Are different, so Are their Laws;
pns31 vvz pno12 j p-acp d n1 pp-f n1. ord, c-acp po32 n2-jn cc n1 vbr j, av vbr po32 n2;
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In the Common-wealth of Rome the Laws were the works of many hands. Some of them were Plebiscita, the acts of the people;
In the Commonwealth of Rome the Laws were the works of many hands. some of them were Plebiscita, the acts of the people;
p-acp dt n1 pp-f np1 dt n2 vbdr dt n2 pp-f d n2. d pp-f pno32 vbdr fw-la, dt n2 pp-f dt n1;
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others Senatus Consulta, the decrees of the Senate; others, edicta Praetorum, the verdicts of their Judges;
Others Senatus Consulta, the decrees of the Senate; Others, Edicta Praetorum, the verdicts of their Judges;
n2-jn np1 np1, dt n2 pp-f dt n1; n2-jn, fw-la fw-la, dt vvz pp-f po32 n2;
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others, Responsa prudentum, the opinions of Wise men in cases of doubt; others, rescripta Imperatorum, the rescripts and answers of their Emperors when they were consulted with. Christiani habent regulam, saith Tertullian;
Others, Responsa Prudentum, the opinions of Wise men in cases of doubt; Others, Rescripta Emperor, the rescripts and answers of their Emperor's when they were consulted with. Christians habent regulam, Says Tertullian;
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Christians have one certain immoveable rule, the Word of God, to guide and rule them in their life and actions.
Christians have one certain immoveable Rule, the Word of God, to guide and Rule them in their life and actions.
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Besides, the Laws of the Kingdome of Christ are eternal, substantial, indispensable:
Beside, the Laws of the Kingdom of christ Are Eternal, substantial, indispensable:
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But the laws made by humane autority are many of them light and superficial, all of them temporary and mutable.
But the laws made by humane Authority Are many of them Light and superficial, all of them temporary and mutable.
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For all the humane autority in the world can never enact one eternal or fundamental law.
For all the humane Authority in the world can never enact one Eternal or fundamental law.
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Read the Laws that men have made, and lay them together, and we shall observe that they were made upon occasion and circumstance either of Time, or Place, or Persons;
Read the Laws that men have made, and lay them together, and we shall observe that they were made upon occasion and circumstance either of Time, or Place, or Persons;
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and therefore either by discontinuance have fallen of themselves, or by reason of some urgent occasion have been necessarily revoked:
and Therefore either by discontinuance have fallen of themselves, or by reason of Some urgent occasion have been necessarily revoked:
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But the Laws of our Great King are like himself, everlasting, never to be revoked or cancelled,
But the Laws of our Great King Are like himself, everlasting, never to be revoked or canceled,
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but every NONLATINALPHABET and tittle of them to stand fast, though heaven and earth pass away.
but every and tittle of them to stand fast, though heaven and earth pass away.
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Thus you see the Kingdome of Christ and the Kingdomes of this world have not the same face and countenance;
Thus you see the Kingdom of christ and the Kingdoms of this world have not the same face and countenance;
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the Subjects of the one being discernable, of the other unknown; their seat and place and lawes are different.
the Subject's of the one being discernible, of the other unknown; their seat and place and laws Are different.
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So that our Saviour, as he answered the sons of Zebedee, Yee know not what yee ask, so he might have replied to his Disciples here, Yee know not what yee speak.
So that our Saviour, as he answered the Sons of Zebedee, Ye know not what ye ask, so he might have replied to his Disciples Here, Ye know not what ye speak.
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My kingdome is not of this world. The kingdome of heaven is within you. My Kingdom is not of this world. The Kingdom of heaven is within you.
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Why ask you then, Who is the greatest in the kingdome of heaven? That you commit no more such soloecisms,
Why ask you then, Who is the greatest in the Kingdom of heaven? That you commit no more such solecisms,
q-crq vvb pn22 av, r-crq vbz dt js p-acp dt n1 pp-f n1? cst pn22 vvb av-dx av-dc d n2,
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behold here a little child; let him teach you how to speak; and become like him, and you shall be great in the kingdome of heaven.
behold Here a little child; let him teach you how to speak; and become like him, and you shall be great in the Kingdom of heaven.
vvb av dt j n1; vvb pno31 vvi pn22 c-crq pc-acp vvi; cc vvb av-j pno31, cc pn22 vmb vbi j p-acp dt n1 pp-f n1.
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We see then that the Disciples of Christ were much mistaken in this question of greatness.
We see then that the Disciples of christ were much mistaken in this question of greatness.
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And a common error it is amongst men to judge of spiritual things by carnal, of eternal by temporary.
And a Common error it is among men to judge of spiritual things by carnal, of Eternal by temporary.
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When our Saviour preached to Nicodemus the Doctrine of Regeneration and New life, what a gross conceit did he harp upon, of a Re-entry to be made into his mothers womb? When he told the Samaritane of the water of life, her thoughts ran on her pitcher and on Jacob's well. When Simon Magus saw that by laying on of hands the Apostles gave the holy Ghost, he hopes by money to purchase the like power.
When our Saviour preached to Nicodemus the Doctrine of Regeneration and New life, what a gross conceit did he harp upon, of a Reentry to be made into his mother's womb? When he told the Samaritan of the water of life, her thoughts ran on her pitcher and on Jacob's well. When Simon Magus saw that by laying on of hands the Apostles gave the holy Ghost, he hope's by money to purchase the like power.
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For seeing what a kingdome Money had amongst men, he streight conceived Coelum venale, Deumque, that God and Heaven might be bought with a price.
For seeing what a Kingdom Money had among men, he straight conceived Coelum venal, Deumque, that God and Heaven might be bought with a price.
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Thus wheresoever we walk, our own shadow goes before us, and we use the language and dialect of the World in the School of Christ:
Thus wheresoever we walk, our own shadow Goes before us, and we use the language and dialect of the World in the School of christ:
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we talk of Superiority and Power and Dominion in that Kingdome wherein we must be Priests and Kings too,
we talk of Superiority and Power and Dominion in that Kingdom wherein we must be Priests and Kings too,
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but by being good, not great.
but by being good, not great.
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The sense which the Disciples through error meant, was this, Who should be greatest, Who should have most outward pomp and glory, Who should have precedency above others:
The sense which the Disciples through error meant, was this, Who should be greatest, Who should have most outward pomp and glory, Who should have precedency above Others:
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But the sense which, as appears by our Saviours answer, they should have meant, was, Who is the greatest? that is, Who is of the truest and reallest worth in the kingdome of heaven? This had shewed them Disciples indeed, whose eyes should be the rather on the Duty then on the Reward,
But the sense which, as appears by our Saviors answer, they should have meant, was, Who is the greatest? that is, Who is of the Truest and realest worth in the Kingdom of heaven? This had showed them Disciples indeed, whose eyes should be the rather on the Duty then on the Reward,
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and who can have no greater honor then this, that they deserve it.
and who can have no greater honour then this, that they deserve it.
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Though there be places of outward government, of praeeminence and dignity in the Church, yet it ill becomes the mouth of a Disciple to ask such a Question.
Though there be places of outward government, of preeminence and dignity in the Church, yet it ill becomes the Mouth of a Disciple to ask such a Question.
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For though they all joyntly ask Who is the greatest? yet it appears by the very question that every one of them did wish himself the man.
For though they all jointly ask Who is the greatest? yet it appears by the very question that every one of them did wish himself the man.
p-acp cs pns32 d av-j vvi r-crq vbz dt js? av pn31 vvz p-acp dt j n1 cst d crd pp-f pno32 vdd vvi px31 dt n1.
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An evil of old very dangerous in the Church of Christ, but not purged out in after ages.
an evil of old very dangerous in the Church of christ, but not purged out in After ages.
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Per quot pericula, sath St. Augustine, pervenitur ad grandius periculum? Through how many dangers and difficulties do we strive forward to Honor, which is the greatest danger of all? Ut dominemur aliis, priùs servimus, saith St. Ambrose;Per quot pericula, Sath Saint Augustine, pervenitur ad grandius periculum? Through how many dangers and difficulties do we strive forward to Honour, which is the greatest danger of all? Ut dominemur Others, priùs servimus, Says Saint Ambrose;
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To gain Dominion over others we become the greatest slaves in the world. What an inundation had this desire of Greatness made in the Church!
To gain Dominion over Others we become the greatest slaves in the world. What an inundation had this desire of Greatness made in the Church!
pc-acp vvi n1 p-acp n2-jn pns12 vvb dt js n2 p-acp dt n1. q-crq dt n1 vhd d n1 pp-f n1 vvn p-acp dt n1!
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how was it ready to overwhelm all Religion and Piety, had there not been banks set up against it to confute it,
how was it ready to overwhelm all Religion and Piety, had there not been banks Set up against it to confute it,
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and Decrees made to restrain it! The Deacon would have the honor of the Priest; the Priest, the Consistory of the Bishop.
and Decrees made to restrain it! The Deacon would have the honour of the Priest; the Priest, the Consistory of the Bishop.
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The Bishops seat was not high enough, but he would be a Metropolitane, and to that end procured Letters from the Emperors, which the Greeks called NONLATINALPHABET, by which they obteined that, where there was formerly but one, there might now be two Metropolitanes.
The Bishops seat was not high enough, but he would be a Metropolitan, and to that end procured Letters from the Emperor's, which the Greeks called, by which they obtained that, where there was formerly but one, there might now be two Metropolitans.
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And all these no doubt were Disciples of Christ, if for no other reason, yet for this QUIS EST MAXIMUS? for their affectation of Greatness.
And all these no doubt were Disciples of christ, if for no other reason, yet for this QUIS EST MAXIMUS? for their affectation of Greatness.
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And now what followed? As one well observes, Ex religione ars facta; Religion was made a trade and an art to live by.
And now what followed? As one well observes, Ex Religion ars facta; Religion was made a trade and an art to live by.
cc av r-crq vvd? p-acp pi av vvz, fw-la n1 fw-la fw-la; n1 vbds vvn dt n1 cc dt n1 pc-acp vvi p-acp.
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Till at last it was cried down in divers Councels, at Chalcedon, at Trullum in Constantinople, and others:
Till At last it was cried down in diverse Counsels, At Chalcedon, At Trullum in Constantinople, and Others:
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And in the Councel of Sandis a Bishop is forbidden to leave the government of a small City for a greater.
And in the Council of Sands a Bishop is forbidden to leave the government of a small city for a greater.
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Of all men Ambition least becomes a Disciple of Christ:
Of all men Ambition lest becomes a Disciple of christ:
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And therefore Christian Emperors did after count him unworthy of any great place in the Church who did affect it.
And Therefore Christian Emperor's did After count him unworthy of any great place in the Church who did affect it.
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Quaeratur cogendus, rogatus recedat, invitatus effugiat; Being sought for, let him be compelled; being askt, let him withdraw himself; being invited, let him refuse. Sola illi suffragetur necessitas recusandi; Quaeratur cogendus, Rogatus recedat, invitatus effugiat; Being sought for, let him be compelled; being asked, let him withdraw himself; being invited, let him refuse. Sola illi suffragetur Necessity recusandi;
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Let this be the only suffrage to enthrone him, that he refus'd it. Maximè ambiendus, qui non est ambitiosus;
Let this be the only suffrage to enthrone him, that he refused it. Maximè ambiendus, qui non est Ambitious;
vvb d vbi dt j n1 pc-acp vvi pno31, cst pns31 vvd pn31. fw-la fw-la, fw-fr fw-fr fw-la fw-la;
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For it is fit that he that doth not seek for should be sought for by preferment.
For it is fit that he that does not seek for should be sought for by preferment.
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And to this purpose it was that our Saviour answers the Disciples, not to what they meant,
And to this purpose it was that our Saviour answers the Disciples, not to what they meant,
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but to what they should have meant, to divert them from all thought of dominion.
but to what they should have meant, to divert them from all Thought of dominion.
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And withal he implyes that that is not Greatness which they imagined, but that Humility and Integrity of life was the truest Greatness and greatest Honor in his Kingdome.
And withal he Implies that that is not Greatness which they imagined, but that Humility and Integrity of life was the Truest Greatness and greatest Honour in his Kingdom.
cc av pns31 vvz d cst vbz xx n1 r-crq pns32 vvd, cc-acp cst n1 cc n1 pp-f n1 vbds dt js n1 cc js n1 p-acp po31 n1.
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And, to speak the truth, this only deserves the name of Greatness. NONLATINALPHABET. For Goodness is not placed in Greatness, but Greatness in Goodness.
And, to speak the truth, this only deserves the name of Greatness.. For goodness is not placed in Greatness, but Greatness in goodness.
cc, pc-acp vvi dt n1, d av-j vvz dt n1 pp-f n1.. p-acp n1 vbz xx vvn p-acp n1, cc-acp n1 p-acp n1.
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To go in costly apparel, to fare deliciously, to have a troup to follow us, perhaps wiser then our selves, this we may call what we please, but Greatness it cannot be.
To go in costly apparel, to fare deliciously, to have a Troupe to follow us, perhaps Wiser then our selves, this we may call what we please, but Greatness it cannot be.
pc-acp vvi p-acp j n1, pc-acp vvi av-j, pc-acp vhi dt n1 pc-acp vvi pno12, av jc cs po12 n2, d pns12 vmb vvi r-crq pns12 vvb, cc-acp n1 pn31 vmbx vbi.
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We read in Seneca the Orator of one Senecio an Orator, who affected much grandia dicere, to speak in a lofty stile and great words.
We read in Senecca the Orator of one Senecio an Orator, who affected much Grandia dicere, to speak in a lofty style and great words.
pns12 vvb p-acp np1 dt n1 pp-f crd np1 dt n1, r-crq vvd d fw-it fw-la, pc-acp vvi p-acp dt j n1 cc j n2.
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Which affectation in his art after turn'd to a disease, so that he would have nothing in his house but what was great, great Servants,
Which affectation in his art After turned to a disease, so that he would have nothing in his house but what was great, great Servants,
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and great Vessels of Silver, calceos etiam majores, Shoes also too great for him.
and great Vessels of Silver, calceos etiam Majores, Shoes also too great for him.
cc j n2 pp-f n1, fw-la fw-la fw-la, n2 av av j c-acp pno31.
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And from this fantastick humor he took his name, and was called SENECIO GRANDIO, Senecio the Great.
And from this fantastic humour he took his name, and was called SENECIO GRANDIO, Senecio the Great.
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Yet for all this he added not one hairs breadth unto his stature.
Yet for all this he added not one hairs breadth unto his stature.
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Beloved, if we would measure our selves aright, we should find that that is not Greatness which the World calls by that name, outward state and pomp and stateliness to cast men on their knees with a frown,
beloved, if we would measure our selves aright, we should find that that is not Greatness which the World calls by that name, outward state and pomp and stateliness to cast men on their knees with a frown,
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or to raise an army with a stamp of the foot. We are the less for these:
or to raise an army with a stamp of the foot. We Are the less for these:
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and to think our selves greater for these, is to run upon the same error which Senecio Grandio did.
and to think our selves greater for these, is to run upon the same error which Senecio Grandio did.
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Again, it is but a phansie, and a vain one, to think there is most ease and most content in worldly greatness,
Again, it is but a fancy, and a vain one, to think there is most ease and most content in worldly greatness,
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or that we sleep best when our pillow is highest.
or that we sleep best when our pillow is highest.
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Alass, when our affrighted thoughts shall awake each other, and our conscience put forth her sting:
Alas, when our affrighted thoughts shall awake each other, and our conscience put forth her sting:
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when those sins shall rise up against us by which we have climb'd to this pitch, all the honor of the World will not give us ease.
when those Sins shall rise up against us by which we have climbed to this pitch, all the honour of the World will not give us ease.
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Will a legg or a cap, think you, still this noyse:
Will a leg or a cap, think you, still this noise:
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Will the obsequious cringe and loud applause of the multitude drown the clamour of our Conscience, which like an awaked Lion will roar loud against us? No, Beloved:
Will the obsequious cringe and loud applause of the multitude drown the clamour of our Conscience, which like an awaked lion will roar loud against us? No, beloved:
vmb dt j vvi cc j n1 pp-f dt n1 vvb dt n1 pp-f po12 n1, r-crq av-j dt vvn n1 vmb vvi av-j p-acp pno12? uh-dx, j-vvn:
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not all the pomp, not all the pleasure of the world, not the merry Harp and the Lute and the Timbrel, no not a triumph, will be able to slumber the tempest within us, no more then the distressed weather-beaten Mariner can becalm a boysterous Sea with his whistle or a wish.
not all the pomp, not all the pleasure of the world, not the merry Harp and the Lute and the Timbrel, no not a triumph, will be able to slumber the tempest within us, no more then the distressed Weather-beaten Mariner can becalm a boisterous Sea with his whistle or a wish.
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We read of a Souldier who being to sleep upon a hollow piece of steel, complained his pillow was hard,
We read of a Soldier who being to sleep upon a hollow piece of steel, complained his pillow was hard,
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but stuffing it with chaff he thought it much the lighter. Just so it fares with ambitious men:
but stuffing it with chaff he Thought it much the lighter. Just so it fares with ambitious men:
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When they have run on in the wayes of Honor, when they have attained their ends, they shall find that their pillow is steel still;
When they have run on in the ways of Honour, when they have attained their ends, they shall find that their pillow is steel still;
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only they filled it with more chaff then other men. Besides, Honor doth not make him greater that hath it, but him that gives it.
only they filled it with more chaff then other men. Beside, Honour does not make him greater that hath it, but him that gives it.
av-j pns32 vvd pn31 p-acp dc n1 cs j-jn n2. p-acp, n1 vdz xx vvi pno31 jc cst vhz pn31, cc-acp pno31 cst vvz pn31.
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For if it proceed from virtue, bonum nostrum non est, sed alienum, it is not our virtue, but his that honors us;
For if it proceed from virtue, bonum nostrum non est, sed Alienum, it is not our virtue, but his that honours us;
p-acp cs pn31 vvb p-acp n1, fw-la fw-la fw-la fw-la, fw-la fw-la, pn31 vbz xx po12 n1, cc-acp po31 d n2 pno12;
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NONLATINALPHABET, a sign, saith the Philosopher, of another mans good esteem and opinion; which opinion is raised not from the person, but his virtue.
, a Signen, Says the Philosopher, of Another men good esteem and opinion; which opinion is raised not from the person, but his virtue.
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And therefore the Apostles counsel is, In giving honor go one before another;
And Therefore the Apostles counsel is, In giving honour go one before Another;
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as if he were truly honorable, not who receives honor, but who gives it, and all precedency were in this.
as if he were truly honourable, not who receives honour, but who gives it, and all precedency were in this.
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And indeed Honor is, if not a virtue, yet a strong argument of it, in him who bowes himself in a just veneration of Goodness.
And indeed Honour is, if not a virtue, yet a strong argument of it, in him who bows himself in a just veneration of goodness.
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Scias ipsum abundare virtutibus, qui alienas sic amat, saith Pliny;Scias ipsum abundare virtutibus, qui alienas sic amat, Says pliny;
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You may be sure he is full of virtue himself, who loves to see the splendor of it in other men.
You may be sure he is full of virtue himself, who loves to see the splendour of it in other men.
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Lastly, Greatness and Honor adds nothing to Virtue. Nothing accrews to a Good man when he rises and comes on in the world;
Lastly, Greatness and Honour adds nothing to Virtue. Nothing accrues to a Good man when he rises and comes on in the world;
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nothing is defaulked from him when he falls and decayes. The Steed is not the better for his strappings;
nothing is defaulked from him when he falls and decays. The Steed is not the better for his strappings;
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nor doth the Instrument yield sweeter musick for its carved head, or for the ribbon which is tyed unto it.
nor does the Instrument yield Sweeten music for its carved head, or for the ribbon which is tied unto it.
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NONLATINALPHABET, Virtue in the open ayre, naked, destitute and afflicted, is of as fair a presence as when she sits under a canopy of state;
, Virtue in the open air, naked, destitute and afflicted, is of as fair a presence as when she sits under a canopy of state;
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David in the wilderness as honorable as on his throne, Job on the dunghil as in all his wealth,
David in the Wilderness as honourable as on his throne, Job on the dunghill as in all his wealth,
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and Joseph in the stocks as when he was a father to Pharaoh and Lord of all his house.
and Joseph in the stocks as when he was a father to Pharaoh and Lord of all his house.
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When God speaks by his Prophet, he tells us that his wayes are not our wayes, nor our wayes his;
When God speaks by his Prophet, he tells us that his ways Are not our ways, nor our ways his;
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and here, where Christ speaketh to his Disciples, by his answer it appears that his judgment and theirs were not the same.
and Here, where christ speaks to his Disciples, by his answer it appears that his judgement and theirs were not the same.
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When God sent Samuel to anoint David, Jesse brought forth Elias, and Samuel said, Surely this is the Lords annointed.
When God sent Samuel to anoint David, Jesse brought forth Elias, and Samuel said, Surely this is the lords anointed.
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But God corrected his error, and bade him not look upon his countenance, nor the height of his stature: for God seeth not as man seeth.
But God corrected his error, and bade him not look upon his countenance, nor the height of his stature: for God sees not as man sees.
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Beloved, if with the Disciples here we have a thought that Christs Kingdome is a temporal Kingdome, God hath not chosen that thought.
beloved, if with the Disciples Here we have a Thought that Christ Kingdom is a temporal Kingdom, God hath not chosen that Thought.
vvn, cs p-acp dt n2 av pns12 vhb dt n1 cst npg1 n1 vbz dt j n1, np1 vhz xx vvn d n1.
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If we look upon the countenance of men, and think them the greatest who are of highest stature,
If we look upon the countenance of men, and think them the greatest who Are of highest stature,
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and in honor and dignities are taller then their fellows by the head and shoulders, we are deceived,
and in honour and dignities Are Taller then their Fellows by the head and shoulders, we Are deceived,
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and the God of this world hath blinded our eyes, that this Pygmay in Christs Kingdome appears to us as big as a Colossus.
and the God of this world hath blinded our eyes, that this Pygmay in Christ Kingdom appears to us as big as a Colossus.
cc dt n1 pp-f d n1 vhz vvn po12 n2, cst d n1 p-acp npg1 n1 vvz p-acp pno12 p-acp j c-acp dt n1.
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But there is a little one, a child, behind, an humble and low Convert:
But there is a little one, a child, behind, an humble and low Convert:
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And whosoever shall humble himself as this little child, the same shall be the greatest in the kingdome of heaven. To conclude all; Let us seek for Honor;
And whosoever shall humble himself as this little child, the same shall be the greatest in the Kingdom of heaven. To conclude all; Let us seek for Honour;
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but seek for it in its own coasts. On earth it is nothing, or it signifieth nothing;
but seek for it in its own coasts. On earth it is nothing, or it signifies nothing;
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and most commonly it is given to them who signifie as little. Therefore let us look up to the highest Heavens, where the seat of Honor is.
and most commonly it is given to them who signify as little. Therefore let us look up to the highest Heavens, where the seat of Honour is.
cc av-ds av-j pn31 vbz vvn p-acp pno32 r-crq vvb p-acp j. av vvb pno12 vvi a-acp p-acp dt js n2, c-crq dt n1 pp-f n1 vbz.
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Let him who put us into the Vineyard give us our wages; and let the King of glory bestow honor upon us.
Let him who put us into the Vineyard give us our wages; and let the King of glory bestow honour upon us.
vvb pno31 r-crq vvd pno12 p-acp dt n1 vvb pno12 po12 n2; cc vvb dt n1 pp-f n1 vvi n1 p-acp pno12.
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Let us make him alone our Spectator, him alone our Judge; and He will render to every man according to his deeds;
Let us make him alone our Spectator, him alone our Judge; and He will render to every man according to his Deeds;
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to them who by patient continuance in welldoing seek for glory and honor and immortality, eternal life. to them who by patient Continuance in welldoing seek for glory and honour and immortality, Eternal life.
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Which God grant us all through Christ our Saviour.
Which God grant us all through christ our Saviour.
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The Eighth SERMON. 1 COR. XIII. 7. — hopeth all things.
The Eighth SERMON. 1 COR. XIII. 7. — Hopes all things.
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AT the very reading of this Chapter the true Christian cannot but think himself in a kind of Paradise,
AT the very reading of this Chapter the true Christian cannot but think himself in a kind of Paradise,
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and conceive he sees Charity growing up like a tree of Life, spreading its branches, full and hanging down the head, inviting him to gather such fruit from every one of them as may be pleasant to his taste, and abound to his account.
and conceive he sees Charity growing up like a tree of Life, spreading its branches, full and hanging down the head, inviting him to gather such fruit from every one of them as may be pleasant to his taste, and abound to his account.
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At this time I have laid hold but on one of them, but such an one as will give you a taste of all the rest.
At this time I have laid hold but on one of them, but such an one as will give you a taste of all the rest.
p-acp d n1 pns11 vhb vvn n1 cc-acp p-acp crd pp-f pno32, cc-acp d dt crd c-acp vmb vvi pn22 dt n1 pp-f d dt n1.
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For in true Hope there is Long-suffering and Kindness, there is Patience and Meekness; there is no Envy, no Malice, no Pride, no Suspition.
For in true Hope there is Long-suffering and Kindness, there is Patience and Meekness; there is no Envy, no Malice, no Pride, no Suspicion.
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And if we take down this, and digest it, the rest will be sweet unto our taste,
And if we take down this, and digest it, the rest will be sweet unto our taste,
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and pleasant as honey to our mouth.
and pleasant as honey to our Mouth.
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The tree is a tree of Life, and every branch of it is beautiful and glorious, and the fruit thereof excellent and comely to them that are escaped of Israel. It is truly said that Charity doth virtually contein within her self all other Graces.
The tree is a tree of Life, and every branch of it is beautiful and glorious, and the fruit thereof excellent and comely to them that Are escaped of Israel. It is truly said that Charity does virtually contain within her self all other Graces.
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St. Paul calls it the greatest virtue, and the complement and fulfilling of the Law. If there be Liberality, Charity in largeth the heart;
Saint Paul calls it the greatest virtue, and the compliment and fulfilling of the Law. If there be Liberality, Charity in largeth the heart;
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if Temperance, she binds the appetite; if Chastity, she makes the Eunuch for the kingdome of heaven: if Patience, she works it;
if Temperance, she binds the appetite; if Chastity, she makes the Eunuch for the Kingdom of heaven: if Patience, she works it;
cs n1, pns31 vvz dt n1; cs n1, pns31 vvz dt n1 p-acp dt n1 pp-f n1: cs n1, pns31 vvz pn31;
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if Resolution, she makes us valiant. Charity, saith one, is as the Philosophers stone, that turns all into Gold.
if Resolution, she makes us valiant. Charity, Says one, is as the Philosophers stone, that turns all into Gold.
cs n1, pns31 vvz pno12 j. n1, vvz pi, vbz p-acp dt ng1 n1, cst vvz d p-acp n1.
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It makes suffering Patience, it makes giving Liberality; it puts value upon a Mite, or a cup of cold water.
It makes suffering Patience, it makes giving Liberality; it puts valve upon a Mite, or a cup of cold water.
pn31 vvz vvg n1, pn31 vvz vvg n1; pn31 vvz n1 p-acp dt n1, cc dt n1 pp-f j-jn n1.
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Charity baptizeth all the other virtues, and makes them Christian.
Charity baptizeth all the other Virtues, and makes them Christian.
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She stands as a Queen among the Virtues, encircled and compassed about as with a crown. Patience waits on her;
She Stands as a Queen among the Virtues, encircled and compassed about as with a crown. Patience waits on her;
pns31 vvz p-acp dt n1 p-acp dt n2, vvn cc vvn p-acp c-acp p-acp dt n1. n1 vvz p-acp pno31;
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Bounty is as the breath of her nostrils; Long-suffering is her very spirit. In a word, Faith is the foundation;
Bounty is as the breath of her nostrils; Long-suffering is her very Spirit. In a word, Faith is the Foundation;
n1 vbz p-acp dt n1 pp-f po31 n2; j vbz po31 j n1. p-acp dt n1, n1 vbz dt n1;
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4085
Charity the building, which reacheth as high as heaven; and Hope the pillar or buttress to uphold it.
Charity the building, which reaches as high as heaven; and Hope the pillar or buttress to uphold it.
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We shall now find our way easier, and the task not hard, to bring Charity and Hope together.
We shall now find our Way Easier, and the task not hard, to bring Charity and Hope together.
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For if Charity comprehend all virtues, I am sure Hope is one. I know that the essences of these virtues are distinct, and their offices divers.
For if Charity comprehend all Virtues, I am sure Hope is one. I know that the essences of these Virtues Are distinct, and their Offices diverse.
p-acp cs n1 vvb d n2, pns11 vbm j n1 vbz pi. pns11 vvb cst dt n2 pp-f d n2 vbr j, cc po32 n2 j.
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Distinct habits have their distinct acts. The act of Faith is to believe; of Charity, to love and embrace: of Hope, to expect:
Distinct habits have their distinct acts. The act of Faith is to believe; of Charity, to love and embrace: of Hope, to expect:
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But yet though their acts and offices be divers and distinct, they may all meet in the same subject.
But yet though their acts and Offices be diverse and distinct, they may all meet in the same Subject.
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They are distinct, but not separate. Nay, to speak truth, they are inseparable. Faith may be said to love, and Hope to believe, and Charity to hope.
They Are distinct, but not separate. Nay, to speak truth, they Are inseparable. Faith may be said to love, and Hope to believe, and Charity to hope.
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For he that doth truly believe, doth love; and he that doth truly hope, doth believe;
For he that does truly believe, does love; and he that does truly hope, does believe;
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and he that loveth, doth hope: and yet neither is Faith Hope, nor Hope Charity.
and he that loves, does hope: and yet neither is Faith Hope, nor Hope Charity.
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The abstract doth here stand for the concrete, Charity for the Christian man indued with charity.
The abstract does Here stand for the concrete, Charity for the Christian man endued with charity.
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And the sense is, Charity is the sourse, the original, the immediate cause of Hope, that which alone produceth it.
And the sense is, Charity is the source, the original, the immediate cause of Hope, that which alone Produceth it.
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In subjecto, in supposito, in the same subject, in the same person two virtues may meet which notwithstanding in themselves are most distinct.In Subject, in supposito, in the same Subject, in the same person two Virtues may meet which notwithstanding in themselves Are most distinct.
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Besides, in this union of Virtues there is observable NONLATINALPHABET, a kind of communication of idiomes. As it is true to say of Christ, that he who is God is Man,
Beside, in this Union of Virtues there is observable, a kind of communication of idioms. As it is true to say of christ, that he who is God is Man,
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and he who is Man is God, but blasphemy to say that his Deity is Humanity, or his Humanity Deity;
and he who is Man is God, but blasphemy to say that his Deity is Humanity, or his Humanity Deity;
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so he errs not who affirms aut sperantem credere, aut amantem sperare, that he who hopes believes,
so he errs not who affirms Or sperantem Believe, Or amantem sperare, that he who hope's believes,
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or that he who loves hopes, but he were strangely deceived who should say that either Hope is Faith, or Faith is Charity.
or that he who loves hope's, but he were strangely deceived who should say that either Hope is Faith, or Faith is Charity.
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And to move the foot, this progressive motion, this striving forward, belongs to him who is going on his way.
And to move the foot, this progressive motion, this striving forward, belongs to him who is going on his Way.
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Certainly when our Apostle says that Charity hopeth, NONLATINALPHABET, he commits no soloecisme, he speaks no absurdity, nothing which becomes not an Apostle.
Certainly when our Apostle Says that Charity Hopes,, he commits no solecism, he speaks no absurdity, nothing which becomes not an Apostle.
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The most fearful and horrid Soloecisme is in our life and conversation, when we hope in God whom we do not love,
The most fearful and horrid Solecism is in our life and Conversation, when we hope in God whom we do not love,
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and when we expect a reward from him who deserve a stripe.
and when we expect a reward from him who deserve a stripe.
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Sperare in Deum propter meipsum, & non amare Deum propter seipsum, To hope in God for my own good and for my self,Sperare in God propter meipsum, & non amare God propter seipsum, To hope in God for my own good and for my self,
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and not to love him for himself is a dangerous mistake.
and not to love him for himself is a dangerous mistake.
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To divide and separate Hope from Love is as bad as to separate Love from Faith.
To divide and separate Hope from Love is as bad as to separate Love from Faith.
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The Apostle in the next verse tells us that Charity NONLATINALPHABET never falleth away. He implyes a falling away of Faith and Hope in the last verse of the former Chapter, NONLATINALPHABET, Now, saith he, here in this world, abide Faith, Hope, and Charity, so knit and united and coupled that no divorce shall make a separation.
The Apostle in the next verse tells us that Charity never falls away. He Implies a falling away of Faith and Hope in the last verse of the former Chapter,, Now, Says he, Here in this world, abide Faith, Hope, and Charity, so knit and united and coupled that no divorce shall make a separation.
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If the hand of Charity wither, my Hope is dead.
If the hand of Charity wither, my Hope is dead.
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If I reach not forth drink to the thirsty, and meat to the hungry, and garments to the naked;
If I reach not forth drink to the thirsty, and meat to the hungry, and garments to the naked;
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if I be so palsie-strucken that I cannot give a cup of cold water, my Hope is sick and feeble and languishing, spes informis, a Hope without shape or form,
if I be so palsie-strucken that I cannot give a cup of cold water, my Hope is sick and feeble and languishing, spes informis, a Hope without shape or from,
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as withered and hanging down as my Charity, as palsie-strucken as she, not able to reach to a reward,
as withered and hanging down as my Charity, as palsie-strucken as she, not able to reach to a reward,
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or lay hold on a blessing. Now we cannot in strictness attribute Hope to the Saints departed;
or lay hold on a blessing. Now we cannot in strictness attribute Hope to the Saints departed;
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whose Charity notwithstanding is now perfected. For what should they hope for? Heaven? They already reign there.
whose Charity notwithstanding is now perfected. For what should they hope for? Heaven? They already Reign there.
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The robe of glory? They have put it on. The penny? They have received it.
The robe of glory? They have put it on. The penny? They have received it.
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He who was their hope, is now their joy and crown. They are extra statum merendi aut demerendi;
He who was their hope, is now their joy and crown. They Are extra Statum merendi Or demerendi;
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They can neither merit nor offend. They are in termino quiescentiae, in that rest which remains to the Saints of God.
They can neither merit nor offend. They Are in termino quiescentiae, in that rest which remains to the Saints of God.
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That which is perfect is come, and that which was in part is taken away. That which is perfect is come, and that which was in part is taken away.
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Those NONLATINALPHABET and NONLATINALPHABET of the ancient Church, their Prayers and Panegyricks and Oblations for the dead did rather testifie their own hope then perswade theirs.
Those and of the ancient Church, their Prayers and Panegyrics and Oblations for the dead did rather testify their own hope then persuade theirs.
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Expect they did the full complement of their bliss and beatitude, NONLATINALPHABET, dancing and triumphing before him who taught them to conquer.
Expect they did the full compliment of their bliss and beatitude,, dancing and triumphing before him who taught them to conquer.
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And being crown'd with victory, what should they hope for? Spes, quasi pes animae, saith Isidore;
And being crowned with victory, what should they hope for? Spes, quasi pes Spirits, Says Isidore;
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Hope is the foot of the soul.
Hope is the foot of the soul.
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at my journeys end Hope leaves me. Where there is Hope, there is motion, and with that motion she ends.
At my journeys end Hope leaves me. Where there is Hope, there is motion, and with that motion she ends.
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In the Saints departed there is Charity, but Hope there is not.
In the Saints departed there is Charity, but Hope there is not.
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And indeed the Charity the Apostle here speaks of is not charit as patriae, but viae. This Charity that hath Hope to wait on her, this expecting Charity, is Charity that hath a hand to give,
And indeed the Charity the Apostle Here speaks of is not Charity as patriae, but Viae. This Charity that hath Hope to wait on her, this expecting Charity, is Charity that hath a hand to give,
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and a body to suffer, and a tongue to speak;
and a body to suffer, and a tongue to speak;
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is the Charity of him who can bestow his goods on the poor, and give his body to be burned, v. 3. is proper to him who walks and rejoyceth and labours in hope, as the Apostle speaketh.
is the Charity of him who can bestow his goods on the poor, and give his body to be burned, v. 3. is proper to him who walks and Rejoiceth and labours in hope, as the Apostle speaks.
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Well then, we may settle it as an undenyable conclusion, that Charity may be without Hope;
Well then, we may settle it as an undeniable conclusion, that Charity may be without Hope;
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but, in the next place, it is as true, that Hope cannot be without Charity. In heaven there is no room for Hope, where notwithstanding Charity is;
but, in the next place, it is as true, that Hope cannot be without Charity. In heaven there is no room for Hope, where notwithstanding Charity is;
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nor shall there be in hell, where Charity is not; Infinite joy there, infinite horror here.
nor shall there be in hell, where Charity is not; Infinite joy there, infinite horror Here.
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No addition to that which is infinite, no succession to Aeternity. Here our Arithmetick faileth us:
No addition to that which is infinite, no succession to Eternity. Here our Arithmetic Faileth us:
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we cannot add one cubit or inch to infinitude; we cannot multiply Aeternity, nor add one day to Immortality:
we cannot add one cubit or inch to infinitude; we cannot multiply Eternity, nor add one day to Immortality:
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and can we hope? The blessed Saints departed rest in God, who is the end of their Hope, do not hope:
and can we hope? The blessed Saints departed rest in God, who is the end of their Hope, do not hope:
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The Devils and damned reprobates hate God, and cannot hope, non ostiolum spei, not the least wicket, not a crany of Hope is left to them.
The Devils and damned Reprobates hate God, and cannot hope, non ostiolum Spei, not the least wicket, not a cranny of Hope is left to them.
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Behold, the bridegroom is come, and is entred, and the door is shut. Origen, whom some have placed with a picklock in his hand to open these everlasting doors,
Behold, the bridegroom is come, and is entered, and the door is shut. Origen, whom Some have placed with a picklock in his hand to open these everlasting doors,
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and after the revolution of some thousands of years to empty hell, and break the chains of everlasting darkness, hath this censure in Photius, to have delivered NONLATINALPHABET, many absurd positions and full of impiety.
and After the revolution of Some thousands of Years to empty hell, and break the chains of everlasting darkness, hath this censure in Photius, to have Delivered, many absurd positions and full of impiety.
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If Charity could be found in hell, I would perhaps look for hope there.
If Charity could be found in hell, I would perhaps look for hope there.
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But to place Hope there without Charity, is to turn darkness into light, Judas into Peter, Satan into an Angel of light,
But to place Hope there without Charity, is to turn darkness into Light, Judas into Peter, Satan into an Angel of Light,
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and Hell it self into Paradise. But I mistake the Father.
and Hell it self into Paradise. But I mistake the Father.
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For the Cardinal will tell us he meant not Hell, but Purgatory, where there is perfect Charity,
For the Cardinal will tell us he meant not Hell, but Purgatory, where there is perfect Charity,
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If I lay it on my own Strength or Wit or Policy; alass, I have set up a Paper-wall;
If I lay it on my own Strength or Wit or Policy; alas, I have Set up a Paper-wall;
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as intentively hot as the fire there. What? Charity there, and perfect? We inferr then, No Hope there.
as intentively hight as the fire there. What? Charity there, and perfect? We infer then, No Hope there.
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For perfect Love, as it casteth out Fear, so it casteth out Hope too;
For perfect Love, as it Cast out fear, so it Cast out Hope too;
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Which ebbs and flows, increaseth and decreaseth, waxeth and waneth with Charity, and when it either fails,
Which ebbs and flows, increases and decreaseth, Waxes and waneth with Charity, and when it either fails,
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or hath its perfection, it endeth. We sow in hope; but when the harvest, the time of gathering and separation comes, Hope vanisheth.
or hath its perfection, it Endeth. We sow in hope; but when the harvest, the time of gathering and separation comes, Hope Vanishes.
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For my Charity raises my Hope by the same degrees she receives. But in culmine virtutis she swalloweth it up in victory.
For my Charity raises my Hope by the same Degrees she receives. But in culmine virtue she swalloweth it up in victory.
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On the hills there is salvation, but in the bottome, in the valley of death there is omnimoda desolatio, a strange kind of desolation, not only of the Soul,
On the hills there is salvation, but in the bottom, in the valley of death there is omnimoda desolatio, a strange kind of desolation, not only of the Soul,
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but of all her comforts, even that last comfort, Hope. She is dead, say they in the Gospel;
but of all her comforts, even that last Comfort, Hope. She is dead, say they in the Gospel;
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NONLATINALPHABET; Why troublest thou the master any further? We find, you see, this Hope neither in heaven, nor in hell: Neither in Abrahams bosom;
; Why troublest thou the master any further? We find, you see, this Hope neither in heaven, nor in hell: Neither in Abrahams bosom;
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there Lazarus is so sure that he may not carry a drop of water to cool a flaming tongue;
there Lazarus is so sure that he may not carry a drop of water to cool a flaming tongue;
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nor in the place of torments; Dives's care, we read, is not for himself, but his brethren.
nor in the place of torments; Dives's care, we read, is not for himself, but his brothers.
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In Hell there is no fire but that sulfureous tormenting fire;
In Hell there is no fire but that sulfureous tormenting fire;
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and in Heaven the fire of Charity is in intensis gradibus, clear, and bright, and resined,
and in Heaven the fire of Charity is in intensis gradibus, clear, and bright, and resigned,
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like the elementary fire, pure and invisible, wheeling and rowling about in an eternal gyre and circle.
like the elementary fire, pure and invisible, wheeling and rolling about in an Eternal gyre and circle.
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We must then descend unto earth;
We must then descend unto earth;
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where Charity is visible, where this fire, like to the fire there, is of a grosser and more sensible temper,
where Charity is visible, where this fire, like to the fire there, is of a grosser and more sensible temper,
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and, with that too, flameth upward, till it be refined and exalted to a caelestial heat, till its motion be heightned into perfection,
and, with that too, flameth upward, till it be refined and exalted to a celestial heat, till its motion be heightened into perfection,
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and with it our Hope turned into possession.
and with it our Hope turned into possession.
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By this fire we must sit down, nay, we must carry these coals in our bosome,
By this fire we must fit down, nay, we must carry these coals in our bosom,
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if we will spem accendere, kindle Hope.
if we will spem accendere, kindle Hope.
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If this fire be extinguisht, if this heat perish, my Hope will either freeze and congeal and petrifie into a stubborn Despair,
If this fire be extinguished, if this heat perish, my Hope will either freeze and congeal and petrify into a stubborn Despair,
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or else by a kind of Antiperistasis, being encompassed by excess of cold, beaten upon by the violence of a contrary quality, it will break forth into an unruly flame,
or Else by a kind of Antiperistasis, being encompassed by excess of cold, beaten upon by the violence of a contrary quality, it will break forth into an unruly flame,
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and raise it self to a sawcy Presumption.
and raise it self to a saucy Presumption.
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But here it is, and here we find it, even spem in charitate, Hope in Charity.
But Here it is, and Here we find it, even spem in charitate, Hope in Charity.
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For in amore haec insunt omnia, In Love are all these things which with the eye of Hope we look upon,
For in amore haec insunt omnia, In Love Are all these things which with the eye of Hope we look upon,
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or with the hand of Hope we lay hold on. First, the Object is the same.
or with the hand of Hope we lay hold on. First, the Object is the same.
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For Love is an affection joyning and uniting us to God, Love could not walk in that circle of blessings, both spiritual and temporal,
For Love is an affection joining and uniting us to God, Love could not walk in that circle of blessings, both spiritual and temporal,
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if God were not in the midst. Draw what lines you please;
if God were not in the midst. Draw what lines you please;
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propose either Competencie of means, or Quiet of Conscience, or the Joys of Heaven, Hope will faint and languish if God be not the center wherein these lines meet.
propose either Competency of means, or Quiet of Conscience, or the Joys of Heaven, Hope will faint and languish if God be not the centre wherein these lines meet.
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Secondly, the character and mark whereby we may know them both is the same. Love is bold.
Secondly, the character and mark whereby we may know them both is the same. Love is bold.
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We commonly say, We will build upon a friend.
We commonly say, We will built upon a friend.
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Put what objections and what scruples you please, of Inopportunity, Inconveniency, Improbability, that he cannot now, that he wants leasure and a convenient time to do me good, Love answers all: And so doth Hope:
Put what objections and what scruples you please, of Inopportunity, Inconveniency, Improbability, that he cannot now, that he Wants leisure and a convenient time to do me good, Love answers all: And so does Hope:
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Place Tribulation, Persecution, Death it self in the way, yet she presseth forward. Though he kill me, yet will I trust in him, saith Job. Thirdly, Love is jealous;
Place Tribulation, Persecution, Death it self in the Way, yet she Presseth forward. Though he kill me, yet will I trust in him, Says Job. Thirdly, Love is jealous;
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it carrieth and conveyeth the soul to the object not enjoyed. Ubi amor, ibi animus; Where my love is, there is my mind;
it Carrieth and conveyeth the soul to the Object not enjoyed. Ubi amor, There animus; Where my love is, there is my mind;
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Where my treasure is, there is my soul. Ubi sum, ibi non sum, saith the old Lover in Plautus;
Where my treasure is, there is my soul. Ubi sum, There non sum, Says the old Lover in Plautus;
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where I am not, there I am; and where I am, there I am not. I am sure, ubi spes, ibi est animus; where I am not, there I am; and where I am, there I am not. I am sure, ubi spes, There est animus;
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Where my Hope is, there my Soul is; my Understanding, to apprehend it; my Care, to procure it. Spe jam sumus in caelo. We aim at heaven;
Where my Hope is, there my Soul is; my Understanding, to apprehend it; my Care, to procure it. See jam sumus in caelo. We aim At heaven;
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and Hope puts us there already. And this earnest inclination to the object begets a Jealousie.
and Hope puts us there already. And this earnest inclination to the Object begets a Jealousy.
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To Love a glance is a frown, and a frown anger, and anger death; and yet it is Love still:
To Love a glance is a frown, and a frown anger, and anger death; and yet it is Love still:
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And Hope hath these abatements, and fits, and shiverings; and yet it is Hope still. Lastly, Love is querulous and full of complaints;
And Hope hath these abatements, and fits, and shiverings; and yet it is Hope still. Lastly, Love is querulous and full of complaints;
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Why doth he pursue me? saith Job:Why does he pursue me? Says Job:
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Why dost thou set me as a mark? And, Why art thou angry with thine inheritance? saith David.Why dost thou Set me as a mark? And, Why art thou angry with thine inheritance? Says David.
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How long, Lord? how long? Hopes own dialect.How long, Lord? how long? Hope's own dialect.
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For there is a kind of thirst in Hope, more then that of a chased Hart. Festina Charitas, and festina spes; Love is on the wing and in haste; and so is Hope.
For there is a kind of thirst in Hope, more then that of a chased Hart. Festina Charitas, and Festina spes; Love is on the wing and in haste; and so is Hope.
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Spes quae differtur affligit; Hope knows no affliction but delay.Spes Quae differtur affligit; Hope knows no affliction but Delay.
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While she is, she is in trouble, in pangs, like a man fastened to a cross, who desires nothing more then to expire.
While she is, she is in trouble, in pangs, like a man fastened to a cross, who Desires nothing more then to expire.
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The life of Hope is exspectation: answer that, and Hope is not. And in this Relation stand Hope and Charity:
The life of Hope is expectation: answer that, and Hope is not. And in this Relation stand Hope and Charity:
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Like Hippocrates's Twins, they are born and grow up together. Their operations, their postures, their gestures, are not unlike. Sic oculos, sic ille manus.
Like Hippocrates's Twins, they Are born and grow up together. Their operations, their postures, their gestures, Are not unlike. Sic Eyes, sic Isle manus.
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As a well made, and well placed picture looks upon him that looks upon it, so doth my Charity eye my Hope, and my Hope looks back upon my Charity.
As a well made, and well placed picture looks upon him that looks upon it, so does my Charity eye my Hope, and my Hope looks back upon my Charity.
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Nay, my Hope is the picture of my Charity, and my Charity is the lively representation of my Hope.
Nay, my Hope is the picture of my Charity, and my Charity is the lively representation of my Hope.
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Would you see the pourtraiture, and lively view of my Hope? then behold my Charity.
Would you see the portraiture, and lively view of my Hope? then behold my Charity.
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Would you take the lineaments and proportion of my Charity? look upon my Hope. Charity is a commentary upon my Hope;
Would you take the lineaments and proportion of my Charity? look upon my Hope. Charity is a commentary upon my Hope;
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and my Hope is an interpretation of my Charity. To love God, and to hope in God, are terms reciprocal.
and my Hope is an Interpretation of my Charity. To love God, and to hope in God, Are terms reciprocal.
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He that loves him, hopes in him, and he that hopes in him loves him. So that take charitatem in via, Charity upon earth, and charitas sperat, is not only NONLATINALPHABET,
He that loves him, hope's in him, and he that hope's in him loves him. So that take charitatem in via, Charity upon earth, and charitas Hopes, is not only,
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but NONLATINALPHABET, a universal proposition, and the terms are aequalis ambitûs, of equal latitude. Where Hope is, there is Charity;
but, a universal proposition, and the terms Are aequalis ambitûs, of equal latitude. Where Hope is, there is Charity;
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and where Charity is there is Hope. Thus the terms naturally stand;
and where Charity is there is Hope. Thus the terms naturally stand;
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and yet a strange paradox is maintained in the world, That Hope may thrive well enough without the warmth and fomentation of Charity.
and yet a strange paradox is maintained in the world, That Hope may thrive well enough without the warmth and fomentation of Charity.
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We deny Hope to men already damned in hell:
We deny Hope to men already damned in hell:
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but candidatis diaboli, to men who are confederate with Hell, who call it unto them both with works and words;
but candidatis Diaboli, to men who Are confederate with Hell, who call it unto them both with works and words;
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to men who are judged already, and whose damnation sleepeth not, but is awake and in agitation, we deny it not:
to men who Are judged already, and whose damnation Sleepeth not, but is awake and in agitation, we deny it not:
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They who treasure up wrath against the day of wrath, who know nothing of Faith, Hope and Charity,
They who treasure up wrath against the day of wrath, who know nothing of Faith, Hope and Charity,
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but their naked names, a faithless generation, without Love in this world, and quite destitute of Hope, desperate sinners, yet notwithstanding hope.
but their naked names, a faithless generation, without Love in this world, and quite destitute of Hope, desperate Sinners, yet notwithstanding hope.
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After their rebellion for a reward, after their treason for a crown, after all the injuries and slights and denyals and repulses given to the holy Ghost for his loving and familiar parleys,
After their rebellion for a reward, After their treason for a crown, After all the injuries and slights and denials and repulses given to the holy Ghost for his loving and familiar parleys,
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for his kisses and embraces, post laesum Patrem, after they have renounced their Father which is in heaven,
for his Kisses and embraces, post laesum Patrem, After they have renounced their Father which is in heaven,
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When we see a house tottering, we must not make our censure a wind to blow it down,
When we see a house tottering, we must not make our censure a wind to blow it down,
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and sold their birthright, they howl after the blessing, and cry out with Esau, Bless me, even me also, my Father.
and sold their birthright, they howl After the blessing, and cry out with Esau, Bless me, even me also, my Father.
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But this is not NONLATINALPHABET, to walk in the right way. This is a most methodical impiety.
But this is not, to walk in the right Way. This is a most methodical impiety.
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Insanit spes nostra, Our hope is mad and distracted.Insanit spes nostra, Our hope is mad and distracted.
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Nay, it is NONLATINALPHABET, an expectation without an hope, a maimed, bruised, lame Hope, spes exspes, a hopeless Hope, a Hope without a foot.
Nay, it is, an expectation without an hope, a maimed, Bruised, lame Hope, spes exspes, a hopeless Hope, a Hope without a foot.
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Good God! should a Traytor on the Gibbet, now ready to be thrown down and quartered, expect to be honoured with rewards? Should a Ravilliac look to be made one of the Privy Counsel? Should Catiline demand a civil garland? or Cethegus,
Good God! should a Traitor on the Gibbet, now ready to be thrown down and quartered, expect to be honoured with rewards? Should a Ravaillac look to be made one of the Privy Counsel? Should Catiline demand a civil garland? or Cethegus,
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now to be strangled, ask what triumphant arches and statues are set up to honor him? Thou son of perdition, dost thou expect salvation? Thou son of Belial, dost thou hope for a crown? Thou hast flung a stone at Christ;
now to be strangled, ask what triumphant arches and statues Are Set up to honour him? Thou son of perdition, dost thou expect salvation? Thou son of Belial, dost thou hope for a crown? Thou hast flung a stone At christ;
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and dost thou ask him bread? Thou hast given him a serpent, thy fraud and deceit, thy hypocrisie, thy windings and turnings in the Religion thou professest;
and dost thou ask him bred? Thou hast given him a serpent, thy fraud and deceit, thy hypocrisy, thy windings and turnings in the Religion thou professest;
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and dost thou crave a fish? Canst thou hope to be saved by that Gospel thou despisest,
and dost thou crave a Fish? Canst thou hope to be saved by that Gospel thou Despisest,
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and to be washt with that bloud thou tramplest under thy feet? Filius non es, & ibis ad patrem? Thou art no son,
and to be washed with that blood thou tramplest under thy feet? Filius non es, & ibis ad patrem? Thou art no son,
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and dost thou go to the Father? Thou hast no Charity, and dost thou nourish Hope? Indeed some comfort it is to a condemned person,
and dost thou go to the Father? Thou hast no Charity, and dost thou nourish Hope? Indeed Some Comfort it is to a condemned person,
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when the Sentence is past, to hope for a reprieve. Errare aliquando in via profuit;
when the Sentence is past, to hope for a reprieve. Errare aliquando in via profuit;
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We wander sometimes with delight, and our error pleases us well, because we hope it is not an error.
We wander sometime with delight, and our error Pleases us well, Because we hope it is not an error.
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But when that day of revelation and manifestation, NONLATINALPHABET, that general day of visitation, shall come,
But when that day of Revelation and manifestation,, that general day of Visitation, shall come,
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when all things shall be NONLATINALPHABET, anatomized and naked, like a beast for sacrifice, cut down the back, whose very entrails are seen;
when all things shall be, anatomized and naked, like a beast for sacrifice, Cut down the back, whose very entrails Are seen;
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When both shall meet, on the offenders part Desperation, and on the Judges Desertion;
When both shall meet, on the offenders part Desperation, and on the Judges Desertion;
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cùm judex ostendet suam sententiam, & reus suam conscientiam, when the Judge shall read his sentence,cùm Judge ostendet suam sententiam, & Rhesus suam conscientiam, when the Judge shall read his sentence,
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and the Offendor open the book of his conscience;
and the Offender open the book of his conscience;
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then shall he who welcomed and entertained Hope, and yet shut Charity out of doors, confess not only NONLATINALPHABET, his want of method, but also NONLATINALPHABET, his dulness and stupidity. He shall then be too sensible what an absurdity and soloecisme it was to make his Hope his familiar and his domestick,
then shall he who welcomed and entertained Hope, and yet shut Charity out of doors, confess not only, his want of method, but also, his dullness and stupidity. He shall then be too sensible what an absurdity and solecism it was to make his Hope his familiar and his domestic,
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and yet turn the key against Charity.
and yet turn the key against Charity.
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Tuas tibi res habe, from Hope to Charity, is a dangerous form, a bill of divorce and separation of the soul from God.Tuas tibi Rest habe, from Hope to Charity, is a dangerous from, a bill of divorce and separation of the soul from God.
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There is no way then but to unite and joyn them together.
There is no Way then but to unite and join them together.
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Let Charity and Hope meet, and then that will follow, Righteousness and Peace, and a myriad of blessings, will kiss each other.
Let Charity and Hope meet, and then that will follow, Righteousness and Peace, and a myriad of blessings, will kiss each other.
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We have now made good this proposition, and shewed in what relation the terms stand. Quod speret, That Charity hopeth, we have already proved.
We have now made good this proposition, and showed in what Relation the terms stand. Quod speret, That Charity Hopes, we have already proved.
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Our next task will be to give an answer to the Quid sperat, and point out to the Object of this Hope.
Our next task will be to give an answer to the Quid Hopes, and point out to the Object of this Hope.
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And here we find it to be of very large compass, even NONLATINALPHABET, all things. And if I may hope all things, then is there nothing excepted, a NON LIGET no where engraven to fright away my Hope.
And Here we find it to be of very large compass, even, all things. And if I may hope all things, then is there nothing excepted, a NON LIGET no where engraven to fright away my Hope.
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I may yield up my Hope to my Ambition, I may prostitute her to Pleasure, I may sell her to Mammon, I may betray her to Revenge,
I may yield up my Hope to my Ambition, I may prostitute her to Pleasure, I may fell her to Mammon, I may betray her to Revenge,
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and lend her to my Malice.
and lend her to my Malice.
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Quid non speremus? What is there that comes not within the compass of this omnia? What is there we may not hope for?Quid non speremus? What is there that comes not within the compass of this omnia? What is there we may not hope for?
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But we must here take in that rule in Divinity, Verba non sono sapiunt, sed sensu; nec auribus audienda, sed mentibus:
But we must Here take in that Rule in Divinity, Verba non sono sapiunt, sed sensu; nec auribus audienda, sed mentibus:
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We must not take the sound of the words, but the sense; and they are presented rather to our understanding then our ears!
We must not take the found of the words, but the sense; and they Are presented rather to our understanding then our ears!
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St. Pauls Expedit and Licet must come in, all things which are lawful, all things which are expedient.
Saint Paul's Expedit and Licet must come in, all things which Are lawful, all things which Are expedient.
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We must tye our hope to Gods promise, and limit one duly by another, our Hope by our Prayers.
We must tie our hope to God's promise, and limit one duly by Another, our Hope by our Prayers.
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What God commands me to pray for, what he hath promised to give, may raise my Hope.
What God commands me to pray for, what he hath promised to give, may raise my Hope.
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Some things there are which are not inter omnia, not to be numbred amongst this ALL. Some things are nullius numeri, as good as nothing;
some things there Are which Are not inter omnia, not to be numbered among this ALL. some things Are Nullius Numeri, as good as nothing;
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and my estate may be better'd in being without them. Some things are worse then nothing;
and my estate may be bettered in being without them. some things Are Worse then nothing;
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and my estate will be far worse if I have them. Some things are NONLATINALPHABET, indifferent, in their own nature neither good nor evil;
and my estate will be Far Worse if I have them. some things Are, indifferent, in their own nature neither good nor evil;
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and a naked circumstance, a condition, a bare If, may make it either good or evil to hope for them.
and a naked circumstance, a condition, a bore If, may make it either good or evil to hope for them.
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Some things there be which are evil NONLATINALPHABET, saith Basil, simply and in their own nature evil, as Sin,
some things there be which Are evil, Says Basil, simply and in their own nature evil, as since,
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and the Occasions of sin, and the Impunity of sin: and a great sin it is to hope for these.
and the Occasions of since, and the Impunity of since: and a great since it is to hope for these.
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Some things are evil NONLATINALPHABET, which appear so to us, sensible evils, such indeed as we are most sensible of;
some things Are evil, which appear so to us, sensible evils, such indeed as we Are most sensible of;
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Affliction, and Poverty, and Sorrow, and Disgrace;
Affliction, and Poverty, and Sorrow, and Disgrace;
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and these I am so far from hoping for that as I may pray against them.
and these I am so Far from hoping for that as I may pray against them.
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A Libera nos, Domine, is set upon them.
A Libera nos, Domine, is Set upon them.
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At the very naming of them we all cry out, Good Lord deliver us. I fear, I avoid, I run away from these.
At the very naming of them we all cry out, Good Lord deliver us. I Fear, I avoid, I run away from these.
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Spero meliora, I hope for better things.Spero Meliora, I hope for better things.
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We will then bound and limit this our Hope, and draw those lines which must fill up the circumference; And thus they lye.
We will then bound and limit this our Hope, and draw those lines which must fill up the circumference; And thus they lie.
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Charity hopeth all things; First, omnia bona, all Good things. For to wait for the twilight with the Adulterer;Charity Hopes all things; First, omnia Bona, all Good things. For to wait for the twilight with the Adulterer;
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to catch at all opportunities which may be as steps to bring to the pinacle of honor;
to catch At all opportunities which may be as steps to bring to the pinnacle of honour;
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to have pervigiles occulos, our eyes still watching upon the prey, is not Hope, but Lust, or Ambition, or Covetousness.
to have pervigiles occulos, our eyes still watching upon the prey, is not Hope, but Lust, or Ambition, or Covetousness.
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Etiam speravit, you know was spoken of Faelix Acts 24. 26. He hoped also that money should be given him of Paul; Etiam speravit, you know was spoken of Felix Acts 24. 26. He hoped also that money should be given him of Paul;
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and what was this Hope but Covetousness. 2. Bona absentia, future, absent goods; goods at a distance.
and what was this Hope but Covetousness. 2. Bona Absentia, future, absent goods; goods At a distance.
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For when the object is present, Hope is no more.
For when the Object is present, Hope is no more.
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The Apostle before said that Charity is patient, NONLATINALPHABET, elongat animum, draws in its breath as it were,
The Apostle before said that Charity is patient,, elongat animum, draws in its breath as it were,
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and stayeth, and defers, and prolongs it self.
and stays, and defers, and prolongs it self.
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If we hope, we expect in patience, saith the Apostle Rom. 8. 15. Spes omnes res spissas habet, saith he in the Comedy;If we hope, we expect in patience, Says the Apostle Rom. 8. 15. Spes omnes Rest spissas habet, Says he in the Comedy;
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All things to Hope are hard and massive, and must be beat out with the hammer. 3. Ardua, matters of difficulty.All things to Hope Are hard and massive, and must be beatrice out with the hammer. 3. Ardua, matters of difficulty.
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For Hope loves to struggle with its object, and sometimes is increased by opposition, and made bolder by being frighted.
For Hope loves to struggle with its Object, and sometime is increased by opposition, and made bolder by being frighted.
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But if the object be ad manum & parabile, at hand and cheap, my Hope is lazy and asleep;
But if the Object be ad manum & parabile, At hand and cheap, my Hope is lazy and asleep;
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it moves not, it stirs not. NONLATINALPHABET, Hope above hope, Hope against hope, that is Hope indeed.
it moves not, it stirs not., Hope above hope, Hope against hope, that is Hope indeed.
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For, as Tertullian, asking the question, Why Christ after his resurrection did not manifest and publish himself to the whole world,
For, as Tertullian, asking the question, Why christ After his resurrection did not manifest and publish himself to the Whole world,
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and so put it out of all question that he was risen indeed, answers well, That this he did not, ut fides, cui magna merces debetur, non nisi difficultate constaret, That our Faith, which hath the promise of a great reward, might be commended by that difficulty which stood in its way;
and so put it out of all question that he was risen indeed, answers well, That this he did not, ut fides, cui Magna merces debetur, non nisi difficultate constaret, That our Faith, which hath the promise of a great reward, might be commended by that difficulty which stood in its Way;
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So may we say of Hope, NONLATINALPHABET, The way of Hope is hard and rugged. She passeth by the pomp of the world, and she treadeth dangerous paths;
So may we say of Hope,, The Way of Hope is hard and rugged. She passes by the pomp of the world, and she treadeth dangerous paths;
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If a Serpent be in the way, she feareth not; if a Flower, some pleasing object, she gazeth not, but presseth on forward;
If a Serpent be in the Way, she fears not; if a Flower, Some pleasing Object, she gazes not, but Presseth on forward;
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over Riches and Poverty, over Honor and Disgrace, super culcatum patrem, over all relations and dependencies,
over Riches and Poverty, over Honour and Disgrace, super culcatum patrem, over all relations and dependencies,
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and in this habit and attire, ruspata sanguine, as Tertullian speaks, torn and weather-beaten, and in her own gore, she striveth forward to her object.
and in this habit and attire, ruspata sanguine, as Tertullian speaks, torn and Weather-beaten, and in her own gore, she striveth forward to her Object.
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Though I see it not, yet I hope: Though it be in heaven, yet I hope:
Though I see it not, yet I hope: Though it be in heaven, yet I hope:
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Though I am in chains, even fetter'd retinaculis spei, with those stays and hinderances of Hope which the World or the Devil cast about me,
Though I am in chains, even fettered retinaculis Spei, with those stays and hindrances of Hope which the World or the devil cast about me,
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yet I hope still 4. Lastly, Possibilia; Good things, though hard to obtain, yet possible. For Charity nihil perperam agit, is not foolish and indiscreet;
yet I hope still 4. Lastly, Possibilia; Good things, though hard to obtain, yet possible. For Charity nihil Perperam agit, is not foolish and indiscreet;
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It plows not the air, nor sows upon the rocks. What is easie and at hand, cannot raise a Hope;
It blows not the air, nor Sovus upon the Rocks. What is easy and At hand, cannot raise a Hope;
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and what is impossible, overwhelms and swallows it. What is ready to fall into my bosome, I need not hope for:
and what is impossible, overwhelms and Swallows it. What is ready to fallen into my bosom, I need not hope for:
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and what I cannot have, nec spes, nec votum est, doth scarce produce a wish, much less beget a hope.
and what I cannot have, nec spes, nec Votum est, does scarce produce a wish, much less beget a hope.
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These are the bounds, and these make up the object of my Hope, and as Lines drawn to the Circumference, fill up this OMNIA, this all-things, in the Text. Now, St. Basil's rule is most safe, NONLATINALPHABET, Not to remove these bounds, nor alter these everlasting limits.
These Are the bounds, and these make up the Object of my Hope, and as Lines drawn to the Circumference, fill up this OMNIA, this All things, in the Text. Now, Saint Basil's Rule is most safe,, Not to remove these bounds, nor altar these everlasting Limits.
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We must not take the Compass, and draw new lines, and put out God, and place Our selves in centro, in the midst.
We must not take the Compass, and draw new lines, and put out God, and place Our selves in centro, in the midst.
pns12 vmb xx vvi dt n1, cc vvi j n2, cc vvd av np1, cc vvb po12 n2 p-acp fw-la, p-acp dt n1.
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We must not build our Hope upon dust and rubbish, upon our own weak and rotten foundation.
We must not built our Hope upon dust and rubbish, upon our own weak and rotten Foundation.
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But we must keep our Hope close to Charity, which looks upon the right object. For Hope, as Fear, is measured by its object.
But we must keep our Hope close to Charity, which looks upon the right Object. For Hope, as fear, is measured by its Object.
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Fear is a base and graveling, a cowardly passion, if either an Enemy or Disgrace or Danger beget it:
fear is a base and graveling, a cowardly passion, if either an Enemy or Disgrace or Danger beget it:
n1 vbz dt j cc j-vvg, dt j n1, cs d dt n1 cc n1 cc n1 vvi pn31:
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But pone Deum, place God there, make him the object of thy Fear, and then that of Synesius is most true, NONLATINALPHABET, To faint and be daunted here doth strengthen us,
But pone God, place God there, make him the Object of thy fear, and then that of Synesius is most true,, To faint and be daunted Here does strengthen us,
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and our greatest security is to fear. And my Hope is as its object is;
and our greatest security is to Fear. And my Hope is as its Object is;
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If it be placed on Princes or in any Son of man, it is as frail and mortal as they are, and departs with their breath;
If it be placed on Princes or in any Son of man, it is as frail and Mortal as they Are, and departs with their breath;
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It is chased away with a frown, it is blown out of their nostrils, and perisheth as soon as a thought.
It is chased away with a frown, it is blown out of their nostrils, and Perishes as soon as a Thought.
pn31 vbz vvn av p-acp dt n1, pn31 vbz vvn av pp-f po32 n2, cc vvz a-acp av c-acp dt n1.
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nay, I have built my Fort in the air. And you need not plant a Canon against it to make a battery;
nay, I have built my Fort in the air. And you need not plant a Canon against it to make a battery;
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it will down of it self, and overthrow and ruin the builder, and leave a mark,
it will down of it self, and overthrow and ruin the builder, and leave a mark,
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an ECCE, upon him, Behold, the man that made the arm of flesh his strength, and put his confidence in himself!
an ECCE, upon him, Behold, the man that made the arm of Flesh his strength, and put his confidence in himself!
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But make God its object, and Hope is a rock, a castle, an impregnable cittadel, canon-proof, as we say;
But make God its Object, and Hope is a rock, a castle, an impregnable citadel, Canon-proof, as we say;
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no assault, no battery shall force it.
no assault, no battery shall force it.
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For the Lord, saith the Prophet Nahum, is good, a strong hold in the day of trouble; For the Lord, Says the Prophet Nahum, is good, a strong hold in the day of trouble;
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and he knoweth them that trust in him. And indeed Charity keeps Hope where God would have it placed, at its right object. She is a perfect methodist.and he Knoweth them that trust in him. And indeed Charity keeps Hope where God would have it placed, At its right Object. She is a perfect methodist.
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She guides hope, and leads her on orderly, draws every line to its true proper center;
She guides hope, and leads her on orderly, draws every line to its true proper centre;
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they turn it from the creature, and levels it on God. The order of Charity is the order of Unity.
they turn it from the creature, and levels it on God. The order of Charity is the order of Unity.
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The Devil is a great disturber, the author of confusion.
The devil is a great disturber, the author of confusion.
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Whereas God hath placed Contempt upon the World, Love upon Goodness, and Shame upon Sin, NONLATINALPHABET, the Devil hath inverted this order, saith Chrysostome,
Whereas God hath placed Contempt upon the World, Love upon goodness, and Shame upon since,, the devil hath inverted this order, Says Chrysostom,
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and hath placed Shame upon Repentance, and Security upon Sin; Distrust upon Gods Providence, and Hope upon the World;
and hath placed Shame upon Repentance, and Security upon since; Distrust upon God's Providence, and Hope upon the World;
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He hath placed Hope upon Fear, and Fear upon Hope, NONLATINALPHABET, the most fearful and terrible things in the world,
He hath placed Hope upon fear, and fear upon Hope,, the most fearful and terrible things in the world,
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if we rightly understood them, those we hope for; and NONLATINALPHABET, the most desirable, the most conducible to our eternal happiness, those we fear.
if we rightly understood them, those we hope for; and, the most desirable, the most conducible to our Eternal happiness, those we Fear.
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Now the office and work of Charity is NONLATINALPHABET, even an act of Justice, to make every wheel move in its own place, to give every action, every affection, its proper end and work, to place my Hatred on the World, my Love on God;
Now the office and work of Charity is, even an act of justice, to make every wheel move in its own place, to give every actium, every affection, its proper end and work, to place my Hatred on the World, my Love on God;
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my Anger on Sin, my Delight on Goodness; my Fear on God, and my Hope on God.
my Anger on since, my Delight on goodness; my fear on God, and my Hope on God.
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Put CHARITAS to SPERAT, joyn Charity and Hope, and OMNIA, all things, will follow: we cannot hope amiss.
Put CHARITAS to HOPES, join Charity and Hope, and OMNIA, all things, will follow: we cannot hope amiss.
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Thus doth Charity edifie, even build us up as high as heaven;
Thus does Charity edify, even built us up as high as heaven;
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and Hope being the supporter, and bringing in with it NONLATINALPHABET, all things, doth establish and strengthen the building.
and Hope being the supporter, and bringing in with it, all things, does establish and strengthen the building.
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But, in the last place, as we build up our selves, so must we edifie others also in our most holy faith:
But, in the last place, as we built up our selves, so must we edify Others also in our most holy faith:
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and as we hope for all things for our selves, so must we reserve a Hope for those also who are tied in the same link and bond of Love.
and as we hope for all things for our selves, so must we reserve a Hope for those also who Are tied in the same link and bound of Love.
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Fire, and Sword, and Imprisonment, these build up the Church of God. Perversitas, quam putas, ratio est;
Fire, and Sword, and Imprisonment, these built up the Church of God. Perversitas, quam putas, ratio est;
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but hope that even a broken beam, a loose rafter, nay the very rubbage it self, may in time be made a sound part of the building.
but hope that even a broken beam, a lose rafter, nay the very rubbage it self, may in time be made a found part of the building.
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When I see my brother fall, I must lend him my Hand to help him up.
When I see my brother fallen, I must lend him my Hand to help him up.
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If my Hand will not help him, I must lend him my Pity and Compassion and Prayer.
If my Hand will not help him, I must lend him my Pity and Compassion and Prayer.
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And when all the rest fail, I must give him my Hope. Charity hath an eye abroad as well as at home;
And when all the rest fail, I must give him my Hope. Charity hath an eye abroad as well as At home;
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nor doth she nurse up Hope for her self alone, but makes it as catholick as the Church, nay, as the World.
nor does she nurse up Hope for her self alone, but makes it as catholic as the Church, nay, as the World.
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Aegrotis dum anima est, spes esse dicitur, saith Tully; Hope lasteth as long as life lasteth, nor can it expire but with the soul:Aegrotis dum anima est, spes esse dicitur, Says Tully; Hope lasteth as long as life lasteth, nor can it expire but with the soul:
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And how desperately soever we see our brother plunged in sin, yet we must hope well, that his sickness is not unto death.
And how desperately soever we see our brother plunged in since, yet we must hope well, that his sickness is not unto death.
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How did the Church of Christ frown upon the Novatians, who denyed hope of pardon to those who fell away in time of persecution.
How did the Church of christ frown upon the Novatians, who denied hope of pardon to those who fell away in time of persecution.
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St. Cyprian calls them pietatis paternae adversarios, enemies to the grace of God.
Saint Cyprian calls them pietatis paternae Adversaries, enemies to the grace of God.
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Isidore tells them, they were proud and foolish boasters; and Nazianzene, that their religion was NONLATINALPHABET, more in their tongue then in their heart.
Isidore tells them, they were proud and foolish boaster's; and Nazianzene, that their Religion was, more in their tongue then in their heart.
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They would be stiled NONLATINALPHABET, the purest Christians, craftily making, as he after observes, the elegancy and beauty of that name a bait to catch the ignorant and unwary multitude.
They would be styled, the Purest Christians, craftily making, as he After observes, the elegancy and beauty of that name a bait to catch the ignorant and unwary multitude.
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This spiritual pride, saith the Schools, and contempt of our brother springeth from that conceit, that self-flattery we nourish in our breasts, that we have stood strong against the violence of temptations.
This spiritual pride, Says the Schools, and contempt of our brother springs from that conceit, that Self-flattery we nourish in our breasts, that we have stood strong against the violence of temptations.
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And then with us he is scare a Christian who is tempted.
And then with us he is scare a Christian who is tempted.
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And so having no leasure to bring our own hypocrisie to the balance, we begin to look bigg and call it Zeal that swells us.
And so having no leisure to bring our own hypocrisy to the balance, we begin to look big and call it Zeal that Swells us.
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We walk upon the pavement of heaven, and from thence behold our poor brother on the ground:
We walk upon the pavement of heaven, and from thence behold our poor brother on the ground:
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and then how vile doth he seem in our eyes, a woman, a wretch, a son of perdition!
and then how vile does he seem in our eyes, a woman, a wretch, a son of perdition!
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Then we can thunder, when God is silent;
Then we can thunder, when God is silent;
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we snatch the sword out of his hand, and latch it in his side who doth but shrink at an invasion:
we snatch the sword out of his hand, and latch it in his side who does but shrink At an invasion:
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Whereas those Christians whom a frequent visitation of their own hearts hath taught to make a virtuous use of their brothers sin, would not only after a fainting, but after a fall;
Whereas those Christians whom a frequent Visitation of their own hearts hath taught to make a virtuous use of their Brother's since, would not only After a fainting, but After a fallen;
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not only after a fall, but after a bruise;
not only After a fallen, but After a bruise;
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and will sooner be recalled by our devotion then yield to the strength of our reason.
and will sooner be Recalled by our devotion then yield to the strength of our reason.
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not only after seven falls, but after seventy times seven falls, at least hope well, reach out the hand of mercy to him,
not only After seven falls, but After seventy times seven falls, At least hope well, reach out the hand of mercy to him,
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and rather shew him comfort in the Creed than denounce judgment against him out of the Decalogue.
and rather show him Comfort in the Creed than denounce judgement against him out of the Decalogue.
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This is truly to be followers of him who who will not break a bruised reed.
This is truly to be followers of him who who will not break a Bruised reed.
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Greatness of autority may make us to be feared, and depth of learning to be admired;
Greatness of Authority may make us to be feared, and depth of learning to be admired;
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abundance of wealth or honor may gain us a knee or an hat: but that which makes one man a God unto another is Charity;
abundance of wealth or honour may gain us a knee or an hat: but that which makes one man a God unto Another is Charity;
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which, when she hath spent the whole box, doth yet annoint her brother with her Hope,
which, when she hath spent the Whole box, does yet anoint her brother with her Hope,
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and where she cannot help, yet will hope the best.
and where she cannot help, yet will hope the best.
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Therefore Tertullian tells us that anciently among the Heathen the professors of Christianity were called not Christiani, but Chrestiani, from a word signifying sweetness and meekness and benignity of disposition. I cannot but conceive that this was the reason why the ancients, many of them, conversed even with the heathen themselves.
Therefore Tertullian tells us that anciently among the Heathen the professors of Christianity were called not Christians, but Christian, from a word signifying sweetness and meekness and benignity of disposition. I cannot but conceive that this was the reason why the ancients, many of them, conversed even with the heathen themselves.
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No doubt they did it out of hope of their recovery. We find in our Books that they held a friendly intercourse of Epistles;
No doubt they did it out of hope of their recovery. We find in our Books that they held a friendly intercourse of Epistles;
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St. Basil with Libanius the Sophister, Nazianzene and Augustine with others.
Saint Basil with Libanius the Sophister, Nazianzene and Augustine with Others.
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And Antiquity hath either left us true or forged us false Epistles between St. Paul himself and Seneca the Philosopher,
And Antiquity hath either left us true or forged us false Epistles between Saint Paul himself and Senecca the Philosopher,
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as we find them copied out by Sixtus Senensis.
as we find them copied out by Sixtus Senensis.
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And indeed why should we not hope well of every man, suppose he were a Judas,
And indeed why should we not hope well of every man, suppose he were a Judas,
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and by our Christian industry strive to recover his drooping soul, and to revive the flame of Charity in his breast, which may warm him into a temperate Hope? How know we but that the word of God through our ministery may of this stone raise up a child unto Abraham? Debilem facito manu, debilem pede:
and by our Christian industry strive to recover his drooping soul, and to revive the flame of Charity in his breast, which may warm him into a temperate Hope? How know we but that the word of God through our Ministry may of this stone raise up a child unto Abraham? Debilem facito manu, debilem pede:
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vita dum superest, bene est, as Maecenas sometimes basely spake in another case: But let our weak brother be lame hand and foot, sick in head and heart,vita dum superest, bene est, as Maecenas sometime basely spoke in Another case: But let our weak brother be lame hand and foot, sick in head and heart,
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yet as long as there is life in him, our Charity must visit him, and our Hope makes us active to his recovery:
yet as long as there is life in him, our Charity must visit him, and our Hope makes us active to his recovery:
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Otherwise, like unskilfull Physicians, we shall suffer him to dye under our hands, and then pretend his Disease was incurable.
Otherwise, like unskilful Physicians, we shall suffer him to die under our hands, and then pretend his Disease was incurable.
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The Priest and the Levite, who saw the man wounded on the way, and passed by on the other side, are not proposed as paterns of our imitation, The Priest and the Levite, who saw the man wounded on the Way, and passed by on the other side, Are not proposed as patterns of our imitation,
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but the Samaritane who came near to the place, and came and looked on him, and no doubt hoped well:
but the Samaritan who Come near to the place, and Come and looked on him, and no doubt hoped well:
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for he bound up his wounds, and poured in wine and oyl; and brought him to an Inn, and made provision for him.
for he bound up his wounds, and poured in wine and oil; and brought him to an Inn, and made provision for him.
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The reason why we reach not out the hand of help unto others is, because we hope well of none but our selves.
The reason why we reach not out the hand of help unto Others is, Because we hope well of none but our selves.
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Nay, we make it a great part of our Christian zeal, to challenge an assurance to our selves,
Nay, we make it a great part of our Christian zeal, to challenge an assurance to our selves,
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and to entitle our brother to despair; and so we forfeit our Hope for want of Charity.
and to entitle our brother to despair; and so we forfeit our Hope for want of Charity.
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But our Apostle here brings in Charity in another dress, hoping all things of all men.
But our Apostle Here brings in Charity in Another dress, hoping all things of all men.
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And indeed this is a kind of priviledge that Charity hath in respect of Faith. To Faith the number of the Elect appears but small;
And indeed this is a kind of privilege that Charity hath in respect of Faith. To Faith the number of the Elect appears but small;
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but to Charity the Church is large and copious.
but to Charity the Church is large and copious.
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Faith makes up a Church as Gideon did his army, who took not up all he met,
Faith makes up a Church as gideon did his army, who took not up all he met,
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but out of a many thousands elected a band of three hundred and no more:
but out of a many thousands elected a band of three hundred and no more:
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But Charity sees not any of that great company which she will dismiss, but thinks that all may fight and conquer.
But Charity sees not any of that great company which she will dismiss, but thinks that all may fight and conquer.
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You will say perhaps that this is an error of my Charity. I confess it is, but it is a very necessary error.
You will say perhaps that this is an error of my Charity. I confess it is, but it is a very necessary error.
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For it is my Charity thus to erre;
For it is my Charity thus to err;
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and it is not a lye, but a virtue in me, in my brothers case to hope for that good which he shall never enjoy.
and it is not a lie, but a virtue in me, in my Brother's case to hope for that good which he shall never enjoy.
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The holy mistakes of Charity shall never be imputed, nor be numbred amongst my sins of ignorance.
The holy mistakes of Charity shall never be imputed, nor be numbered among my Sins of ignorance.
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Nay, he that errs not thus, he that hopes not the best he can of all he sees, wanteth something,
Nay, he that errs not thus, he that hope's not the best he can of all he sees, Wants something,
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and comes yet short of a good Christian. Christianum est errare; It is the part of every Christian thus to erre.
and comes yet short of a good Christian. Christian est errare; It is the part of every Christian thus to err.
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And there is good reason for it: For we see not where nor how the grace of God may work.
And there is good reason for it: For we see not where nor how the grace of God may work.
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How sinful soever a man be, yet if he come behind, and but touch the hemn of Christs garment, the grace of God may cure him.
How sinful soever a man be, yet if he come behind, and but touch the hemn of Christ garment, the grace of God may cure him.
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Nay, were he dead in sin, who knows what God may do? Forsitan & mihi in sepulcro scelerum jacenti dicat, Hieronyme, veni foras, saith St. Hierome;
Nay, were he dead in since, who knows what God may do? Perhaps & mihi in Sepulchre Scelerum jacenti dicat, Jerome, veni foras, Says Saint Jerome;
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Peradventure God may call unto him lying yet stinking in his sin, as in a grave, Lazarus, come forth. The Proverb in nature is, Ex quolibet ligno non fit Mercurius, Every crooked piece of timber is not fit to make a God of.
Peradventure God may call unto him lying yet stinking in his since, as in a grave, Lazarus, come forth. The Proverb in nature is, Ex quolibet ligno non fit Mercurius, Every crooked piece of timber is not fit to make a God of.
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For Nature cannot make what she pleaseth of what she list. But God finds no subject unfit for his skill:
For Nature cannot make what she Pleases of what she list. But God finds no Subject unfit for his skill:
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but out of the most rotten and crooked piece can make an image and erect a statue of himself.
but out of the most rotten and crooked piece can make an image and erect a statue of himself.
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And therefore Charity, because she may, nay because she must, be deceived, is at SPERAT in the thickest cloud,
And Therefore Charity, Because she may, nay Because she must, be deceived, is At HOPES in the thickest cloud,
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and hopes for day-break in the darkest and longest night. Our Apostle tells us, SPERAT OMNIA, she hopeth all things;
and hope's for daybreak in the Darkest and longest night. Our Apostle tells us, HOPES OMNIA, she Hopes all things;
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she friendly extends and communicates her Hope to every man. For conclusion, and to apply all;
she friendly extends and communicates her Hope to every man. For conclusion, and to apply all;
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Let us lay hold on Charity, and then Hope will follow; for they are linked together.
Let us lay hold on Charity, and then Hope will follow; for they Are linked together.
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But if we let Charity loose, Hope will take wing, and leave us nothing but a false perswasion, which Hypocrites call by that name,
But if we let Charity lose, Hope will take wing, and leave us nothing but a false persuasion, which Hypocrites call by that name,
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when it is nothing like it, nothing but a meer thought.
when it is nothing like it, nothing but a mere Thought.
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And a thought will not give leggs to the lame, nor crown a beggar, nor write his name in the Book of Life who hath made himself to every good work reprobate.
And a Thought will not give legs to the lame, nor crown a beggar, nor write his name in the Book of Life who hath made himself to every good work Reprobate.
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It is not a feeble thought, it is an active Charity, that is the foundation of Hope.
It is not a feeble Thought, it is an active Charity, that is the Foundation of Hope.
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Run to and fro through Jerusalem, go about the streets thereof, muster up together all that name the Lord Jesus,Run to and from through Jerusalem, go about the streets thereof, muster up together all that name the Lord jesus,
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and you shall find every man is full of Hope; and then you may conclude that every man is charitable.
and you shall find every man is full of Hope; and then you may conclude that every man is charitable.
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Whatsoever the premisses be, whatsoever the actions of our life be, most men make this the conclusion,
Whatsoever the premises be, whatsoever the actions of our life be, most men make this the conclusion,
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and dye in hope, assure themselves of happiness, by no better experience then that which Flesh and Bloud and the Love of our selves are ready to bring in.
and die in hope, assure themselves of happiness, by no better experience then that which Flesh and Blood and the Love of our selves Are ready to bring in.
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They fill themselves with Hope, when they are full of nothing but Malice and Envy and Uncleanness;
They fill themselves with Hope, when they Are full of nothing but Malice and Envy and Uncleanness;
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of which we are told, that they which do such things shall not inherit the kingdome of heaven.
of which we Are told, that they which do such things shall not inherit the Kingdom of heaven.
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And what Hope, what assurance is this? An assurance without a warrant; an Hope which only we our selves have subscribed to with hands full of bloud;
And what Hope, what assurance is this? an assurance without a warrant; an Hope which only we our selves have subscribed to with hands full of blood;
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a Hope which is no hope, but a cheat, a delusion, presenting us nothing but heaven, when we are condemned already.
a Hope which is no hope, but a cheat, a delusion, presenting us nothing but heaven, when we Are condemned already.
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It is true that Hope is a fair tye and pledge of what we shall enjoy hereafter,
It is true that Hope is a fair tie and pledge of what we shall enjoy hereafter,
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but it is not then the work of the Phansie, but of the Heart;
but it is not then the work of the Fancy, but of the Heart;
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to be wrought out with fear and trembling, and not to be taken up as a thing granted,
to be wrought out with Fear and trembling, and not to be taken up as a thing granted,
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as the NONLATINALPHABET, we cannot set up a pillar of Hope where there is no basis, no foundation for it,
as the, we cannot Set up a pillar of Hope where there is no basis, no Foundation for it,
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but a weak and feeble thought.
but a weak and feeble Thought.
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I know it is put up by some as a question, Whether we ought to be assured of our salvation;
I know it is put up by Some as a question, Whither we ought to be assured of our salvation;
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but it is but an impertinent question, and not well put up.
but it is but an impertinent question, and not well put up.
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For will any man ask Whether we ought to be in health, and not rather, Whether we ought to feed on wholsome meats,
For will any man ask Whither we ought to be in health, and not rather, Whither we ought to feed on wholesome Meats,
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and keep a temperate diet? Beloved, let us have Charity, and Hope will as certainly follow and as naturally as Growth and Health do a moderate diet.and keep a temperate diet? beloved, let us have Charity, and Hope will as Certainly follow and as naturally as Growth and Health do a moderate diet.
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Otherwise to hope is a sin, it is not Hope, but Presumption.
Otherwise to hope is a since, it is not Hope, but Presumption.
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For what Hope is that which looks towards Liberty, and leaves us in chains? that which promiseth life,
For what Hope is that which looks towards Liberty, and leaves us in chains? that which promises life,
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when we are children appointed to dye? Let us then possess our hearts with Charity,
when we Are children appointed to die? Let us then possess our hearts with Charity,
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and Hope will soon enter in; for they love to dwell and breathe together. But it will not enter a froward and perverse heart;
and Hope will soon enter in; for they love to dwell and breathe together. But it will not enter a froward and perverse heart;
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for that will not receive it: nor the heart of a Nabal; for that is stone, and will beat it back:
for that will not receive it: nor the heart of a Nabal; for that is stone, and will beatrice it back:
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nor a heart that is fat as grease; for it slips through it: nor a Pharisee's heart;
nor a heart that is fat as grease; for it slips through it: nor a Pharisee's heart;
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for that is hollow and doth nothing but sound; every thought is a knell, and proclaimeth the fall of some in Israel.
for that is hollow and does nothing but found; every Thought is a knell, and proclaims the fallen of Some in Israel.
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None have less hope of others then they who presume for themselves.
None have less hope of Others then they who presume for themselves.
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None condemn more to hell then they whose feet are swift to shed bloud, and who delight in those wayes which lead unto death. Their very mercies are cruelty.
None condemn more to hell then they whose feet Are swift to shed blood, and who delight in those ways which led unto death. Their very Mercies Are cruelty.
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To put on the New man with them is to put off all bowels. Every word they speak is clothed with Death.
To put on the New man with them is to put off all bowels. Every word they speak is clothed with Death.
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And if Malice and Deceit and Uncharitableness lead not thither, I may be bold to say, There is no Hell at all.
And if Malice and Deceit and Uncharitableness led not thither, I may be bold to say, There is no Hell At all.
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They who make God as cruel as themselves, do destiny men to destruction only because he will,
They who make God as cruel as themselves, do destiny men to destruction only Because he will,
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and to build up men on purpose to ruin them for ever, that make the Wickedness of men depend on the antecedent will of God absolutely and irresistibly efficacious; (They are their own words) that say that God doth work all things in all men, even in the reprobate;
and to built up men on purpose to ruin them for ever, that make the Wickedness of men depend on the antecedent will of God absolutely and irresistibly efficacious; (They Are their own words) that say that God does work all things in all men, even in the Reprobate;
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that the Induration and Incredulity of men is from the Praedestination of God, as the effect from the cause;
that the Induration and Incredulity of men is from the predestination of God, as the Effect from the cause;
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that God calls men to salvation who are condemn'd already;
that God calls men to salvation who Are condemned already;
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that though the elect (which are themselves) fall into adultery, murder, treason, and other crying sins,
that though the elect (which Are themselves) fallen into adultery, murder, treason, and other crying Sins,
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yet they fall not from grace, but still remain men after Gods own heart, when they do the works of their father the Devil.
yet they fallen not from grace, but still remain men After God's own heart, when they do the works of their father the devil.
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These are they whose words are as sharp swords to cut off their brethren from the land of the living.
These Are they whose words Are as sharp swords to Cut off their brothers from the land of the living.
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These men breathe forth nothing but hailstones and coals of fire, but death and destruction. These make a bridge for themselves to Happiness, but pluck it up to their brethren.
These men breathe forth nothing but hailstones and coals of fire, but death and destruction. These make a bridge for themselves to Happiness, but pluck it up to their brothers.
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These are in heaven already, and shut it up, that none else may enter.
These Are in heaven already, and shut it up, that none Else may enter.
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Certainly a new way to heaven, never yet discovered by the King of Heaven, who hath put the keys into the hand of Charity, who may boldly enter her self,
Certainly a new Way to heaven, never yet discovered by the King of Heaven, who hath put the keys into the hand of Charity, who may boldly enter her self,
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and who also is very willing to let in others; who brings forth a Hope, a Hope for our selves, and a Hope for others.
and who also is very willing to let in Others; who brings forth a Hope, a Hope for our selves, and a Hope for Others.
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Whoso makes haste to perfection, is very willing to forward others in the way: he calls upon them, he waits on them, he expects when they will move forwards;
Whoso makes haste to perfection, is very willing to forward Others in the Way: he calls upon them, he waits on them, he expects when they will move forward;
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and though they move not, yet he hopes still. Charity, which brought down Christ from heaven, lifts us up unto that holy place;
and though they move not, yet he hope's still. Charity, which brought down christ from heaven, lifts us up unto that holy place;
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and we are never carried with more delight, then when we go with most company, there to joyn with the quire of Angels,
and we Are never carried with more delight, then when we go with most company, there to join with the choir of Angels,
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and to sing praises to the God of Love for evermore. We love God, because he loved us first;
and to sing praises to the God of Love for evermore. We love God, Because he loved us First;
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and for his loves sake we love every man.
and for his loves sake we love every man.
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And now what is our Hope, but that together with others we may have our perfect consummation and bliss both in body and soul, in his eternal and everlasting glory?
And now what is our Hope, but that together with Others we may have our perfect consummation and bliss both in body and soul, in his Eternal and everlasting glory?
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The Ninth SERMON. PSALM LI. 12. Restore unto me the joy of thy salvation.
The Ninth SERMON. PSALM LI 12. Restore unto me the joy of thy salvation.
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IN these words we have 1. an Act, Restore; 2. an Agent, God, Restore thou; 3. the Person suing, David, unto me; 4. the blessing sued for, the joy of God's salvation:
IN these words we have 1. an Act, Restore; 2. an Agent, God, Restore thou; 3. the Person suing, David, unto me; 4. the blessing sued for, the joy of God's salvation:
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Restore unto me the joy of thy salvation. Restore unto me the joy of thy salvation.
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David (as the Title sheweth us) being awakened by Nathan out of the slumber wherein he had long layn after his foul fact with Bathsheba, penned this Psalm, and published it;
David (as the Title shows us) being awakened by Nathan out of the slumber wherein he had long lain After his foul fact with Bathsheba, penned this Psalm, and published it;
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a truly Penitential Psalm, full of humble and hearty acknowledgments of sin, and of earnest petitions for mercy and for assurance of God's favour.
a truly Penitential Psalm, full of humble and hearty acknowledgments of since, and of earnest petitions for mercy and for assurance of God's favour.
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His great fall had so bruised him that he felt no ease or comfort, all was discomposed and out of tune, his soul cast down and disquieted within him, his heart broken, his spirit wounded.
His great fallen had so Bruised him that he felt no ease or Comfort, all was discomposed and out of tune, his soul cast down and disquieted within him, his heart broken, his Spirit wounded.
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And a wounded spirit who can bear? Hence it is that he prayeth with such vehemence and fervencie that God would be pleased in great merey to blot out all his transgressions, and to wash and cleanse him from his sins and iniquities;
And a wounded Spirit who can bear? Hence it is that he Prayeth with such vehemence and fervency that God would be pleased in great Mercy to blot out all his transgressions, and to wash and cleanse him from his Sins and iniquities;
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that he would not cast him away from his presence, nor take his holy spirit from him;
that he would not cast him away from his presence, nor take his holy Spirit from him;
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and, here in my Text, that he would restore unto him the joy of his salvation.
and, Here in my Text, that he would restore unto him the joy of his salvation.
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But however these last expressions may seem to be the breathings of a disconsolate spirit,
But however these last expressions may seem to be the breathings of a disconsolate Spirit,
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and of one even out of hope, yet we must not think that this man after God's own heart, this great Saint;
and of one even out of hope, yet we must not think that this man After God's own heart, this great Saint;
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though grievously fallen, was quite fallen from grace, and that his faith had now utterly failed and was extinguished. No; Faith can never be lost.
though grievously fallen, was quite fallen from grace, and that his faith had now utterly failed and was extinguished. No; Faith can never be lost.
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Or rather, if it be lost, it never was true Faith; as St. Hierome speaketh of Charity.
Or rather, if it be lost, it never was true Faith; as Saint Jerome speaks of Charity.
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Tell me not of Saul's annointing, of Judas's Apostleship, of Balaam's prophetick spirit: Tell me not of those who are in the Church, but not of the Church;
Tell me not of Saul's anointing, of Judas's Apostleship, of Balaam's prophetic Spirit: Tell me not of those who Are in the Church, but not of the Church;
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who, like the Pharisees, have the Law written on their freinges, Religion on the outside, when the Devil is in their heart.
who, like the Pharisees, have the Law written on their freinges, Religion on the outside, when the devil is in their heart.
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For Judas was but a traytor lurking under the title of a Disciple. Sub alterius habitu alteri militavit:
For Judas was but a traitor lurking under the title of a Disciple. Sub alterius habitu Alteri militavit:
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He wore Christs livery, but was the Devils servant.
He wore Christ livery, but was the Devils servant.
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Saul was amongst the Prophets, but never received a Prophets reward. And Balaam blessed the people from God,Saul was among the prophets, but never received a prophets reward. And balaam blessed the people from God,
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but he died not the death of the righteous. There may be some gifts of the Spirit where the Spirit never truly was.
but he died not the death of the righteous. There may be Some Gifts of the Spirit where the Spirit never truly was.
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There may be a beam of grace, a shew of godliness, where the power thereof is denyed.
There may be a beam of grace, a show of godliness, where the power thereof is denied.
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And Faith in him may seem to be dead where it never had true life or being.
And Faith in him may seem to be dead where it never had true life or being.
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So Nazianzene speaking of those who forsook the colours under which they had formerly fought, says they were NONLATINALPHABET, men which negligently and for fashions sake handled matters of Religion;
So Nazianzene speaking of those who forsook the colours under which they had formerly fought, Says they were, men which negligently and for fashions sake handled matters of Religion;
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having an Hosanna in their mouth when a Crucifige was in their heart;
having an Hosanna in their Mouth when a Crucifige was in their heart;
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like Meteors, which either being drawn up by the heat of the Sun, or lifted up by some puff of wind into the air, there for a while they remain,
like Meteors, which either being drawn up by the heat of the Sun, or lifted up by Some puff of wind into the air, there for a while they remain,
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and draw mens eyes to behold them, till at last they go out, and infect it:
and draw men's eyes to behold them, till At last they go out, and infect it:
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But true Faith is like the Sun, which is not therefore not at all because a cloud hath overcast it:
But true Faith is like the Sun, which is not Therefore not At all Because a cloud hath overcast it:
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or like the Moon, it waxeth and waneth, but still receives some light from the Sun. The Papists and Arminians in this point,
or like the Moon, it Waxes and waneth, but still receives Some Light from the Sun. The Papists and Arminians in this point,
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as Augustine spake of Hereticks of the same stamp, should have rather our prayers then our dispute,
as Augustine spoke of Heretics of the same stamp, should have rather our Prayers then our dispute,
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But if there be any infant in religion, which is not yet grown up to this truth, whose earthly thoughts cannot reach to the height of this heavenly mystery,
But if there be any infant in Religion, which is not yet grown up to this truth, whose earthly thoughts cannot reach to the height of this heavenly mystery,
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if he will not believe God in the book of his Words, he may see and read a resemblance of it in the book of his Works. Come, Christian; look upon the Tree.
if he will not believe God in the book of his Words, he may see and read a resemblance of it in the book of his Works. Come, Christian; look upon the Tree.
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In the winter it is stripped of its fruit and leaves, nipped by the frost, covered with snow,
In the winter it is stripped of its fruit and leaves, nipped by the frost, covered with snow,
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so that it seems to be withered and dead, and fit only to be cast into the fire. Say then;
so that it seems to be withered and dead, and fit only to be cast into the fire. Say then;
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May not Faith be where Sin and the filth of the Flesh hath oppressed it? Can a winter of affliction dead it? Or shall we think that man whose Works alwaies speak not his Faith, whose light sometimes shines dimly before men, to be in the shadow of death,
May not Faith be where since and the filth of the Flesh hath oppressed it? Can a winter of affliction dead it? Or shall we think that man whose Works always speak not his Faith, whose Light sometime shines dimly before men, to be in the shadow of death,
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and only fit fuel for hell-fire? No:
and only fit fuel for hell-fire? No:
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this were to wrong our Charity as well as our Faith, to make the way to hell broader then it is, to enlarge the kingdome of Satan, to undervalue the gift of Grace, to mistrust the promise of God,
this were to wrong our Charity as well as our Faith, to make the Way to hell Broader then it is, to enlarge the Kingdom of Satan, to undervalue the gift of Grace, to mistrust the promise of God,
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and to make him a liar like unto our selves.
and to make him a liar like unto our selves.
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What if we be weak and feeble? What if the arm of flesh cannot uphold us? Yet God directeth us in our paths;
What if we be weak and feeble? What if the arm of Flesh cannot uphold us? Yet God directeth us in our paths;
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and is as tender-hearted to us as a nurse to her child when she teacheth it to go, sometimes leading and guiding us by his mercy, sometimes catching if we slip,
and is as tender-hearted to us as a nurse to her child when she Teaches it to go, sometime leading and guiding us by his mercy, sometime catching if we slip,
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and, if we fall, hastily pulling us up again, and snatching us to his embraces. Hear this, and leap for joy, you who are members of Christs mystical body.
and, if we fallen, hastily pulling us up again, and snatching us to his embraces. Hear this, and leap for joy, you who Are members of Christ mystical body.
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You may fall, but you shall rise again. Your names are written in the Book of Life;
You may fallen, but you shall rise again. Your names Are written in the Book of Life;
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and neither the malice nor the policy of Satan can blot them out. God hath made a league with you;
and neither the malice nor the policy of Satan can blot them out. God hath made a league with you;
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and you may be sure he will be as good as his word. He hath married himself to you for ever;
and you may be sure he will be as good as his word. He hath married himself to you for ever;
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and then you need not fear a divorce. He hath written his law in the midst of your heart;
and then you need not Fear a divorce. He hath written his law in the midst of your heart;
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and the Devil shall never rase it out.
and the devil shall never raze it out.
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He hath put his fear into you, and such, and so great a fear, as St. Augustine speaks, that you shall alwaies adhere unto him, that shall make you fly Sin as a Serpent;
He hath put his Fear into you, and such, and so great a Fear, as Saint Augustine speaks, that you shall always adhere unto him, that shall make you fly since as a Serpent;
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and, if it chance to bite and sting you, shall make you look up to that brasen Serpent lifted up, and you shall be healed.
and, if it chance to bite and sting you, shall make you look up to that brazen Serpent lifted up, and you shall be healed.
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If you be tempted, he will give the issue: Only thou must so be confident that you presume not;
If you be tempted, he will give the issue: Only thou must so be confident that you presume not;
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so fear, that you despair not. Faith and Fear together make a blessed mixture; Fear being as the lungs, and Faith as the heart, which will get an heat, so Fear, that you despair not. Faith and fear together make a blessed mixture; fear being as the lungs, and Faith as the heart, which will get an heat,
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and over-heat, as one speaketh, if by Fear, as by cool air, it be not tempered.
and overheat, as one speaks, if by fear, as by cool air, it be not tempered.
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If then Faith uphold thy Fear, and Fear temper thy Faith, though thou take many a fall by the way,
If then Faith uphold thy fear, and fear temper thy Faith, though thou take many a fallen by the Way,
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yet at last thou shalt come to thy journeys end. Though the Devil shake thy Faith, yet God will protect it:
yet At last thou shalt come to thy journeys end. Though the devil shake thy Faith, yet God will Pact it:
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Though he for a while steal away this precious Jewel, the joy of thy salvation, yet God will restore it.
Though he for a while steal away this precious Jewel, the joy of thy salvation, yet God will restore it.
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Which is my second part, the Person whose act it is; Restore thou. It is not the tongue of an Angel can comfort David.
Which is my second part, the Person whose act it is; Restore thou. It is not the tongue of an Angel can Comfort David.
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The Prophet might awake him, but raise him up he could not.
The Prophet might awake him, but raise him up he could not.
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Nathans Parable had been but as a Proverb of the dust, and his Thou art the man had sooner forced a frown then a tear from a King, had not Gods Spirit fitted his heart, had not the holy Ghost been the Interpreter.
Nathans Parable had been but as a Proverb of the dust, and his Thou art the man had sooner forced a frown then a tear from a King, had not God's Spirit fitted his heart, had not the holy Ghost been the Interpreter.
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For it is not so with the Heart as it is with the Eye.
For it is not so with the Heart as it is with the Eye.
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The Eye indeed cannot make light nor colours, yet it can open it self, and receive them,
The Eye indeed cannot make Light nor colours, yet it can open it self, and receive them,
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but the Heart neither can produce this Joy, neither can it open it self to receive it:
but the Heart neither can produce this Joy, neither can it open it self to receive it:
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But God must pulsare, & aperire; knock, and open; take away the bars, and open the doors of it, and purge and cleanse it.
But God must pulsare, & aperire; knock, and open; take away the bars, and open the doors of it, and purge and cleanse it.
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He must write in it the forgiveness of sins, and shine upon it with the light of his countenance,
He must write in it the forgiveness of Sins, and shine upon it with the Light of his countenance,
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or else the weight of Sin will still oppress it. This Joy ariseth out of the forgiveness of our sins:
or Else the weight of since will still oppress it. This Joy arises out of the forgiveness of our Sins:
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Now such is the nature of Sin, that though actus transit, yet reatus manet, as Lombard speaks.
Now such is the nature of since, that though actus transit, yet Rheatus manet, as Lombard speaks.
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Sin no longer is, then it is a committing; but the guilt of Sin still remains;
since no longer is, then it is a committing; but the guilt of since still remains;
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like a blazing star, which, though it self be extinct, yet leaves its infection behind it.
like a blazing star, which, though it self be extinct, yet leaves its infection behind it.
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For to rise from sin is not only to cease from the act of sinning, but to repair our former estate;
For to rise from since is not only to cease from the act of sinning, but to repair our former estate;
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not only to be rid of the disease, but to enjoy our former health.
not only to be rid of the disease, but to enjoy our former health.
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Now in sin, as Aquinas saith, there are two things, peccati macula, and poenae reatus; the Blot and Stain of sin, which doth darken the lustre of Grace.
Now in since, as Aquinas Says, there Are two things, peccati macula, and Poenae Rheatus; the Blot and Stain of since, which does darken the lustre of Grace.
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And we, who made this stain, can blot it out again. It is lost labour to wash our selves.
And we, who made this stain, can blot it out again. It is lost labour to wash our selves.
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Can we Leopards lick out our own spots? Can we purge our selves with hyssope, and be clean? Can we wash our black and polluted souls,
Can we Leopards lick out our own spots? Can we purge our selves with hyssop, and be clean? Can we wash our black and polluted Souls,
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and make them whiter than snow? And for the Guilt and Punishment due to sin, we all stand quaking at God's Tribunal, we look towards the mercy-seat:
and make them Whiter than snow? And for the Gilded and Punishment due to since, we all stand quaking At God's Tribunal, we look towards the mercy-seat:
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and if God extreamly mark what is done amiss, whose joynts of his loins are not loosed? whose knees smite not one against another? who is there able to abide it? God is our Judge,
and if God extremely mark what is done amiss, whose Joints of his loins Are not loosed? whose knees smite not one against Another? who is there able to abide it? God is our Judge,
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and he alone must quit us. He is offended, and he must forgive us. Come, and let us return unto him:
and he alone must quit us. He is offended, and he must forgive us. Come, and let us return unto him:
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for he hath suffered us to be spoiled, and he will heal us; to be wounded, and he will bind us up.
for he hath suffered us to be spoiled, and he will heal us; to be wounded, and he will bind us up.
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After two dayes he will revive us, and the third he will raise us up. After two days he will revive us, and the third he will raise us up.
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He is our Creditour, and hath taught us to pray unto him to forgive us our debts.
He is our Creditor, and hath taught us to pray unto him to forgive us our debts.
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Every sin properly is against him; either immediately, when we sin against the first Table;
Every since properly is against him; either immediately, when we sin against the First Table;
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or mediately, when we sin against the second, when we strike God through our neighbour's side,
or mediately, when we sin against the second, when we strike God through our neighbour's side,
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and so by breaking the Law wrong the Law-giver.
and so by breaking the Law wrong the Lawgiver.
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And therefore he only can forgive our sins, against whom our sins are most properly committed.
And Therefore he only can forgive our Sins, against whom our Sins Are most properly committed.
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Nathan indeed pronounced Davids pardon, Deus transtulit peccatum, and so may be said to remit his sin ministerialiter, by way of office and ministery;
Nathan indeed pronounced Davids pardon, Deus transtulit peccatum, and so may be said to remit his since ministerialiter, by Way of office and Ministry;
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but God did it autoritativè, by way of power, right and autority. Nathan had his commission from God:
but God did it autoritativè, by Way of power, right and Authority. Nathan had his commission from God:
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and if comfort had not shined from thence, David had still lain in sorrow, and as yet remained in the dust of Death. Ten moneths were now passed since his sin was committed,
and if Comfort had not shined from thence, David had still lain in sorrow, and as yet remained in the dust of Death. Ten months were now passed since his since was committed,
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and yet we read of no compunction.
and yet we read of no compunction.
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He lay stupefied in sin, and was like a man sleeping in the midst of his enemies.
He lay stupefied in since, and was like a man sleeping in the midst of his enemies.
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Oh then whose heart can conceive those thoughts which possessed him when he awaked? His river of tears could not now express his grief.
O then whose heart can conceive those thoughts which possessed him when he awaked? His river of tears could not now express his grief.
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He saw God, who was wont to guide him in his paths and direct him in his wayes,
He saw God, who was wont to guide him in his paths and Direct him in his ways,
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now withdrawing himself, hiding his face from him, and leaving him under the burden of his sin.
now withdrawing himself, hiding his face from him, and leaving him under the burden of his since.
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And high time it was to call him back again, to seek him by importunity of prayer;
And high time it was to call him back again, to seek him by importunity of prayer;
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to send after him sighs and groans; to sow in tears, that he might reap in joy.
to send After him sighs and groans; to sow in tears, that he might reap in joy.
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Look now upon David, whosoever thou art that carriest Man and Frailty about thee.
Look now upon David, whosoever thou art that carriest Man and Frailty about thee.
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Behold him lying on the ground, see him pressed down with the burden of his sin;
Behold him lying on the ground, see him pressed down with the burden of his since;
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and then think his case thine. Think the time may come when thou mayest have no feeling of Christ at all,
and then think his case thine. Think the time may come when thou Mayest have no feeling of christ At all,
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and thy poor soul may be as a man desolate in the night, without comfort;
and thy poor soul may be as a man desolate in the night, without Comfort;
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that it may be beaten down to the dust, and thy belly cleave unto the earth.
that it may be beaten down to the dust, and thy belly cleave unto the earth.
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Tell me, whom then wilt thou fly unto for succour? what balme wilt thou search out to refresh thee? The Pope may be liberal,
Tell me, whom then wilt thou fly unto for succour? what balm wilt thou search out to refresh thee? The Pope may be liberal,
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and open his treasuries, and let fly an Indulgence: But it is not a Pardon from him can help thee. Alass! miserable comfort is this.
and open his treasuries, and let fly an Indulgence: But it is not a Pardon from him can help thee. Alas! miserable Comfort is this.
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A merry tale well told is far better.
A merry tale well told is Far better.
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Yet it may be thou hopest to make the law of Unrighteousness thy strength, to drown thy sorrows in a cup of wine;
Yet it may be thou hopest to make the law of Unrighteousness thy strength, to drown thy sorrows in a cup of wine;
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to leave them behind thee, and lose them amongst merry company.
to leave them behind thee, and loose them among merry company.
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In this thou dost but like the Dog, break the chain, and draw a great part of it after thee:
In this thou dost but like the Dog, break the chain, and draw a great part of it After thee:
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O then, if thou fall with David, with David trust in the Lord. What if his Jealousie burn like fire? let thy tears quench it.
Oh then, if thou fallen with David, with David trust in the Lord. What if his Jealousy burn like fire? let thy tears quench it.
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Let thy prayers like pillars of smoke mount upwards, and pierce the clouds, and offer an holy violence to God.
Let thy Prayers like pillars of smoke mount upward, and pierce the Clouds, and offer an holy violence to God.
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Then when Hope is almost changed into Despair, thou shalt find Christ, and feel him coming again;
Then when Hope is almost changed into Despair, thou shalt find christ, and feel him coming again;
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then Faith shall revive, and lay faster hold on him; then shall the joy of thy salvation be restored. And when thy soul is heavy,
then Faith shall revive, and lay faster hold on him; then shall the joy of thy salvation be restored. And when thy soul is heavy,
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and thy heart is disquieted, and thy bowels vexed within thee, then will he look upon thy misery,
and thy heart is disquieted, and thy bowels vexed within thee, then will he look upon thy misery,
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and cause his face to shine; and the peace of conscience, like a sweet sleep, shall fall upon thee.
and cause his face to shine; and the peace of conscience, like a sweet sleep, shall fallen upon thee.
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I come now, in the third place, to speak of the Person, King David: Restore to me. And who can look upon him but thorough tears:
I come now, in the third place, to speak of the Person, King David: Restore to me. And who can look upon him but thorough tears:
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Who can behold him, and not look down unto his own steps? Whose pride can lift him up so high as to make him think the Devil cannot reach him,
Who can behold him, and not look down unto his own steps? Whose pride can lift him up so high as to make him think the devil cannot reach him,
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and pull him down? Or is not David sent to us as Nathan was to him, to tell us by his example that,
and pull him down? Or is not David sent to us as Nathan was to him, to tell us by his Exampl that,
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or like a mess of meat upon a dead mans grave, for which we should be never awhit the better.
or like a mess of meat upon a dead men grave, for which we should be never awhit the better.
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and lost that heavenly treasure, had not God preserved it. Job's answer best fits a Christian's mouth, Behold, I am vile:
and lost that heavenly treasure, had not God preserved it. Job's answer best fits a Christian's Mouth, Behold, I am vile:
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unless God put under his hand, he that stands surest may take a fall, and that he who thinks himself like mount Sion may be moved? Surely if there be such Perfectionists, such proud Pharisees, that dare fling a stone at an adultress, and proclaim themselves without sin;
unless God put under his hand, he that Stands Surest may take a fallen, and that he who thinks himself like mount Sion may be moved? Surely if there be such Perfectionists, such proud Pharisees, that Dare fling a stone At an Adulteress, and proclaim themselves without since;
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if there be any whose Purity dare stand out with God, and answer him more then for one of a thousand; they might well take leave to demand that priviledge which that cursed Sect in Saxony bragged of, of whom Sleidan reporteth:
if there be any whose Purity Dare stand out with God, and answer him more then for one of a thousand; they might well take leave to demand that privilege which that cursed Sect in Saxony bragged of, of whom Sleidan Reporteth:
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Who boasted that they had private conference with God, and a command from him to kill all the wicked of the earth,
Who boasted that they had private conference with God, and a command from him to kill all the wicked of the earth,
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and so to make a new world, whose purity should plead for it self, and not need the help of a Mediatour.
and so to make a new world, whose purity should plead for it self, and not need the help of a Mediator.
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But these men were possessed with more then a Novation spirit, and in their adventure to hell out-bid the NONLATINALPHABET, Which the manners of many turbulent spirits in our Church have long since Englished;
But these men were possessed with more then a Novation Spirit, and in their adventure to hell outbid the, Which the manners of many turbulent spirits in our Church have long since Englished;
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Whose Religion, as Nazianzene speaketh, was NONLATINALPHABET, whose piety was boasting, whose purity was impure;
Whose Religion, as Nazianzene speaks, was, whose piety was boasting, whose purity was impure;
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We craftily made, as he after observes, the elegancy of the name a bait to catch the ignorant and unwary multitude.
We craftily made, as he After observes, the elegancy of the name a bait to catch the ignorant and unwary multitude.
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Cursed and cruel men, who have not so much pity in them as the Levite in the Gospel!
Cursed and cruel men, who have not so much pity in them as the Levite in the Gospel!
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He saw the man wounded, vouchsafed him a look, and then passed by:
He saw the man wounded, vouchsafed him a look, and then passed by:
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These by a witty and new kind of cruelty, as Cyprian calls it, till him that is already wounded, take away even the hope of recovery,
These by a witty and new kind of cruelty, as Cyprian calls it, till him that is already wounded, take away even the hope of recovery,
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and oppose the thunder of an excommunication even to the least noise of sin, refusing the penitency and contrition of their brother,
and oppose the thunder of an excommunication even to the least noise of since, refusing the Penitency and contrition of their brother,
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and denying the mercy of their Father which is in heaven; justly deserving a hell, because they threaten it;
and denying the mercy of their Father which is in heaven; justly deserving a hell, Because they threaten it;
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and the surest heirs of damnation, because they make all others so.
and the Surest Heirs of damnation, Because they make all Others so.
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But what? is this the state of Mankind, that we must either be viler then the worms of the earth, only fuel for hell-fire,
But what? is this the state of Mankind, that we must either be Viler then the worms of the earth, only fuel for hell-fire,
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or else stand out with God, and contend for purity with the Most High? No, foolish Sectary, we have better learned Christ.
or Else stand out with God, and contend for purity with the Most High? No, foolish Sectary, we have better learned christ.
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Each Christian, if he look upon David, will quickly see upon what ground he stands;
Each Christian, if he look upon David, will quickly see upon what ground he Stands;
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and that if every fall after Baptism were as far as hell, Gods promise would be suspected,
and that if every fallen After Baptism were as Far as hell, God's promise would be suspected,
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and Repentance, which is offered to the greatest sinner, would be proposed to mock, not to comfort us;
and Repentance, which is offered to the greatest sinner, would be proposed to mock, not to Comfort us;
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like a staff held out to look on, not to help us;
like a staff held out to look on, not to help us;
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We behold the Saints throwing down their crowns before the Throne, and can we either, with the Anabaptist, think we can attain to a perfect degree of regeneration,
We behold the Saints throwing down their crowns before the Throne, and can we either, with the Anabaptist, think we can attain to a perfect degree of regeneration,
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or, with the supererogating Papist, rob God of his honor, pull heaven unto us, and make it not Gods gift but our own conquest? What suckling in Religion knows not to distinguish between perfection of Parts and perfection of Degrees? We know our Sanctification is universal, not total;
or, with the supererogating Papist, rob God of his honour, pull heaven unto us, and make it not God's gift but our own conquest? What suckling in Religion knows not to distinguish between perfection of Parts and perfection of Degrees? We know our Sanctification is universal, not total;
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in every part, but in part. Our Understanding is enlightned, yet there remains some darkness; our Will rectified, yet some perversness;
in every part, but in part. Our Understanding is enlightened, yet there remains Some darkness; our Will rectified, yet Some perverseness;
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our Affections ordered and subdued, yet prone to disobedience; our whole man sanctified, but not wholly.
our Affections ordered and subdued, yet prove to disobedience; our Whole man sanctified, but not wholly.
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We propose to our selves not this or that, but every commandment, to observe.
We propose to our selves not this or that, but every Commandment, to observe.
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We compose and order our life to the rule, and shun whatsoever is repugnant to it;
We compose and order our life to the Rule, and shun whatsoever is repugnant to it;
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but we do but begin, not finish. We make Perfection our prayer, not our boast;
but we do but begin, not finish. We make Perfection our prayer, not our boast;
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and expect it not here, but in heaven. One while we have need of the cords of love to lead us, another while of the thunderbolts of Gods judgments to terrifie us:
and expect it not Here, but in heaven. One while we have need of the cords of love to led us, Another while of the thunderbolts of God's Judgments to terrify us:
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One while the thought of hell must beat us from sin, another while the love of heaven must lead us in the paths of righteousness:
One while the Thought of hell must beatrice us from since, Another while the love of heaven must led us in the paths of righteousness:
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Now his promises, now his threatnings must excite us. Let Fulgentius conclude this point; Perfecti sumus spe futurae glorificationis, imperfectionere corruptionis:
Now his promises, now his threatenings must excite us. Let Fulgentius conclude this point; Perfection sumus See futurae glorificationis, imperfectionere corruptionis:
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It is in his Book ad Monimum: We are perfect in respect of the hope of future Glory;
It is in his Book ad Monimum: We Are perfect in respect of the hope of future Glory;
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imperfect, if we consider this body of death, this burden of corruption: perfect in expectation of the reward, the crown of glory;imperfect, if we Consider this body of death, this burden of corruption: perfect in expectation of the reward, the crown of glory;
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imperfect, as we are in the battel, in the race, fighting and running to obtain this Crown.
imperfect, as we Are in the battle, in the raze, fighting and running to obtain this Crown.
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And this was St. Pauls Perfection, Let as many as be perfect, that is, in some degree, and in respect of others.
And this was Saint Paul's Perfection, Let as many as be perfect, that is, in Some degree, and in respect of Others.
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For v. 12. he accounts not himself to have obtained, or to be already perfect. And v. 13. he professeth, Brethren, I account not my self that I have attained: one thing I do;
For v. 12. he accounts not himself to have obtained, or to be already perfect. And v. 13. he Professes, Brothers, I account not my self that I have attained: one thing I do;
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I forget that which is behind, and endeavour my self to that which is before. Now then let not Frailty and Infirmity dispute with its Creator.I forget that which is behind, and endeavour my self to that which is before. Now then let not Frailty and Infirmity dispute with its Creator.
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He that once was taken up into the third heaven, had so much earth about him as to feel the combat between the Flesh and the Spirit.
He that once was taken up into the third heaven, had so much earth about him as to feel the combat between the Flesh and the Spirit.
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He that was a chosen vessel had some cracks in him, and had fallen to pieces,
He that was a chosen vessel had Some cracks in him, and had fallen to Pieces,
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what shall I answer thee? I will lay my hand upon my mouth. Yet look up too. what shall I answer thee? I will lay my hand upon my Mouth. Yet look up too.
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Let not Desperation keep thee down; but let the power of godly Sorrow lift thee up again.
Let not Desperation keep thee down; but let the power of godly Sorrow lift thee up again.
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Know that to confess thy sin and to repent, is as it were to make the Angels a banquet,
Know that to confess thy since and to Repent, is as it were to make the Angels a banquet,
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and to send more joy to heaven. Let Repentance reconcile thee with God:
and to send more joy to heaven. Let Repentance reconcile thee with God:
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then though the Devil strive to cover thee over in the grave of sin, yet thou shalt come forth:
then though the devil strive to cover thee over in the grave of since, yet thou shalt come forth:
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though thy bones be broken, yet they shall rejoyce;
though thy bones be broken, yet they shall rejoice;
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and to thee now, as to David then, the joy of thy salvation shall be restored; The last part, the Object, Restore unto me the joy of thy salvation.
and to thee now, as to David then, the joy of thy salvation shall be restored; The last part, the Object, Restore unto me the joy of thy salvation.
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Davids request is for Peace of conscience, the joy of Gods salvation; that which St. Paul calls joy in the holy Ghost.
Davids request is for Peace of conscience, the joy of God's salvation; that which Saint Paul calls joy in the holy Ghost.
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The Septuagint render it by the Greek word NONLATINALPHABET, which signifies more then joy, even exultation, and rejoycing, and triumphing for joy; like that of the Church Psal. 126. When the Lord brought again the captivity of Sion, we were like them that dream.
The septuagint render it by the Greek word, which signifies more then joy, even exultation, and rejoicing, and triumphing for joy; like that of the Church Psalm 126. When the Lord brought again the captivity of Sion, we were like them that dream.
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Then was our mouth filled with laughter, and our tongue with joy. It is the highest degree, almost excess and surfet, of Joy.Then was our Mouth filled with laughter, and our tongue with joy. It is the highest degree, almost excess and surfeit, of Joy.
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God may let me feel it, but express it I never can.
God may let me feel it, but express it I never can.
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Tell me, Christian, (or indeed canst thou tell me?) what joy thou conceivest at this spiritual banquet.
Tell me, Christian, (or indeed Canst thou tell me?) what joy thou conceivest At this spiritual banquet.
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Doth doubt arise within thee because Christ is not present? See, here he hath left a pledge and pawn behind him, his blessed Sacrament;
Does doubt arise within thee Because christ is not present? See, Here he hath left a pledge and pawn behind him, his blessed Sacrament;
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Take, eat; this is his body: Thou shalt never hunger. Take, drink; this is his bloud: Thou shalt never thirst. Take, eat; this is his body: Thou shalt never hunger. Take, drink; this is his blood: Thou shalt never thirst.
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Dost thou believe? Believe then, he is nearer to thee in these outward elements then the Papists would make him; beyond the fiction of Transubstantiation.
Dost thou believe? Believe then, he is nearer to thee in these outward elements then the Papists would make him; beyond the fiction of Transubstantiation.
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When the Priest delivers to thee the sanctified Bread, let thy meditation lead thy Saviour from his Cradle to his Cross.
When the Priest delivers to thee the sanctified Bred, let thy meditation led thy Saviour from his Cradle to his Cross.
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His whole life was to lead thy captivity captive.
His Whole life was to led thy captivity captive.
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And now with the eyes of faith behold him stretcht out upon the Cross, and think thy self unburdened,
And now with the eyes of faith behold him stretched out upon the Cross, and think thy self unburdened,
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and that heavy weight laid upon thy Saviours shoulders, and then thou canst not chuse but suppose thou heardst him groan;
and that heavy weight laid upon thy Saviors shoulders, and then thou Canst not choose but suppose thou heardst him groan;
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It was a heavy burden that fetcht that groan from him. A strange thing! thy sins, which were not yet committed, pierced him.
It was a heavy burden that fetched that groan from him. A strange thing! thy Sins, which were not yet committed, pierced him.
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Yet let not despair take thee.
Yet let not despair take thee.
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Anon thou shalt hear that triumphant and victorious noise, It is finished; A voice which rent the vail of the Temple in twain, clove the stones, made the earth to quake,
Anon thou shalt hear that triumphant and victorious noise, It is finished; A voice which rend the Vail of the Temple in twain, clove the stones, made the earth to quake,
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and was able to have changed not that place alone (to what once it was,
and was able to have changed not that place alone (to what once it was,
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if we may believe some Geographers) but the whole world into a Paradise.
if we may believe Some Geographers) but the Whole world into a Paradise.
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When the Priest offers thee the Cup, think then thou seest Christ bleeding, and pouring out non guttam sed undam sanguinis, not drops but streams of bloud.
When the Priest offers thee the Cup, think then thou See christ bleeding, and pouring out non guttam sed undam Blood, not drops but streams of blood.
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Think thou seest per vulnera viscera, through his wounded side the bowels of Compassion.
Think thou See per vulnera viscera, through his wounded side the bowels of Compassion.
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And then think thou art partaker of his promise already, and that now thou drinkest with him in his Fathers kingdome. Tell me now:
And then think thou art partaker of his promise already, and that now thou drinkest with him in his Father's Kingdom. Tell me now:
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Where art thou? Is not this to be rapt into the third heaven; Now thou canst call God Father;
Where art thou? Is not this to be rapt into the third heaven; Now thou Canst call God Father;
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now thou art sure of thy perseverance; now thou canst think of hell without fear and horror.
now thou art sure of thy perseverance; now thou Canst think of hell without Fear and horror.
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Thou canst make thy bed of sickness look sorrowful only to thy friends: and, whilst they stand weeping and howling by thy bed side;
Thou Canst make thy Bed of sickness look sorrowful only to thy Friends: and, while they stand weeping and howling by thy Bed side;
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thou shalt have no other cause of lamentation but that they lament thee.
thou shalt have no other cause of lamentation but that they lament thee.
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And then in the midst of shreeks and outcryes, when with trembling hands they close up thy eyes as if they close up their hopes, thy soul shall pass away,
And then in the midst of shrieks and Outcries, when with trembling hands they close up thy eyes as if they close up their hope's, thy soul shall pass away,
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and settle it self in Abrahams bosome.
and settle it self in Abrahams bosom.
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If this be not joy indeed, and exultation and triumphing for joy, if this be not above an NONLATINALPHABET, tell me, What Paradise shall we search for it? where shall we find it? When my cogitations settle upon this blessed object, methinks I see a Christian in his white and triumphant robes, walking upon the pavement of heaven, laughing at and scorning the vanities of the world, looking upon them as an aged man would on childrens toyes, beginning, with Nazianzene, NONLATINALPHABET, to be a fellow-citizen with the Angels, and, with Cyprian, miserere saeculi; to look down upon the world with pity and compassion;
If this be not joy indeed, and exultation and triumphing for joy, if this be not above an, tell me, What Paradise shall we search for it? where shall we find it? When my cogitations settle upon this blessed Object, methinks I see a Christian in his white and triumphant robes, walking upon the pavement of heaven, laughing At and scorning the vanities of the world, looking upon them as an aged man would on Children's toys, beginning, with Nazianzene,, to be a fellow-citizen with the Angels, and, with Cyprian, Miserere Saeculi; to look down upon the world with pity and compassion;
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being even now a type of a glorified Saint, and the resemblance of an Angel. I could loose my self in this Paradise;
being even now a type of a glorified Saint, and the resemblance of an Angel. I could lose my self in this Paradise;
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I could build a Tabernacle upon this Mount Tabor: for even but to speak of it is delight.
I could built a Tabernacle upon this Mount Tabor: for even but to speak of it is delight.
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My Conclusion shall be in Prayer.
My Conclusion shall be in Prayer.
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O thou who art the Father of this joy, and God of all consolation, whose kingdome consists not in meats and drinks, Oh thou who art the Father of this joy, and God of all consolation, whose Kingdom consists not in Meats and drinks,
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but in joy unspeakable, even the joy of the holy Ghost; prevent us with thy mercy, that we fall not.
but in joy unspeakable, even the joy of the holy Ghost; prevent us with thy mercy, that we fallen not.
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But if, with David, we fall, in mercy restore us. Seal unto us the forgiveness of our sins, and fill our hearts with this joy! But if, with David, we fallen, in mercy restore us. Seal unto us the forgiveness of our Sins, and fill our hearts with this joy!
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The Tenth SERMON. 2 COR. VI. 1. We then as workers together with him, [ or as helpers ] beseech you also, that you receive not the grace of God in vain.
The Tenth SERMON. 2 COR. VI. 1. We then as workers together with him, [ or as helpers ] beseech you also, that you receive not the grace of God in vain.
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WE begin as the Church beginneth.
WE begin as the Church begins.
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And we cannot begin better, nor chuse a more exact method then that we find in domo doctrinae (as the Chaldee Paraphrase calls the Church, upon the first of the Canticles) in the house of wisdome and learning.
And we cannot begin better, nor choose a more exact method then that we find in domo Doctrine (as the Chaldee paraphrase calls the Church, upon the First of the Canticles) in the house of Wisdom and learning.
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No method to the method of the Church, nor any language so delightful to the child as the language of the Mother. We need say no more.
No method to the method of the Church, nor any language so delightful to the child as the language of the Mother. We need say no more.
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The autority of the Church makes good the choice of my Text. But yet we cannot but observe the wisdome of the Church in fitting the Text to the Time.
The Authority of the Church makes good the choice of my Text. But yet we cannot but observe the Wisdom of the Church in fitting the Text to the Time.
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For as it is one commendation of an Orator apta dicere, to fit his speech to the matter he speaks of,
For as it is one commendation of an Orator Apt dicere, to fit his speech to the matter he speaks of,
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so is it also opportuna dicere, to level and apply it to the time.
so is it also opportuna dicere, to level and apply it to the time.
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The Orator will tell us, Non idem signorum concentus procedente ad praelium exercitu, idem receptui carmen, An alarum and a retreat have different notes;
The Orator will tell us, Non idem signorum concentus procedente ad Praelium exercitu, idem receptui carmen, an alarm and a retreat have different notes;
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nor is the sound of the Trumpet the same when we bid battel as when we leave it.
nor is the found of the Trumpet the same when we bid battle as when we leave it.
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This time of Lent, these thirty six dayes, which is Quadrage sima propriè dieta, as Bellarmine speaks, the whole time of our clean Lent, the Church of Christ hath cull'd out and set apart as the tith of our dayes, saith St. Bernard, as the tith of the year, saith Aquinas, as the tith of our life, saith Gerson;
This time of Lent, these thirty six days, which is Quadrage sima propriè dieta, as Bellarmine speaks, the Whole time of our clean Lent, the Church of christ hath culled out and Set apart as the tith of our days, Says Saint Bernard, as the tith of the year, Says Aquinas, as the tith of our life, Says Gerson;
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wherein she calls upon her children in a more especial manner not only NONLATINALPHABET, as Julian speaks, to wage war with their belly and appetite, by fasting and abstinence,
wherein she calls upon her children in a more especial manner not only, as Julian speaks, to wage war with their belly and appetite, by fasting and abstinence,
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but to fight against themselves, their irregular desires and inordinate lusts, to make a retreat from Sin,
but to fight against themselves, their irregular Desires and inordinate Lustiest, to make a retreat from since,
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and to fight the battels of the Lord of hosts.
and to fight the battles of the Lord of hosts.
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I confess, as Clemens speaketh of a Christian mans life, NONLATINALPHABET, the whole term of it should be a feast, a holy day unto the Lord, wherein he should continually offer up the sweet-smelling sacrifice of praise and thanksgiving:
I confess, as Clemens speaks of a Christian men life,, the Whole term of it should be a feast, a holy day unto the Lord, wherein he should continually offer up the sweet-smelling sacrifice of praise and thanksgiving:
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so the Lent of a Christian man should take up not forty dayes only but all the dayes and hours of a Christian man.
so the Lent of a Christian man should take up not forty days only but all the days and hours of a Christian man.
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But since we are so willing to forget our selves, and suffer our souls to gather rust;
But since we Are so willing to forget our selves, and suffer our Souls to gather rust;
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since few men would faste at any time if there were not statum jejunium, an allotted time of fasting;
since few men would fast At any time if there were not Statum Fasting, an allotted time of fasting;
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the Church calls upon us in the words of the Apostle, NONLATINALPHABET, Behold, now is the accepted time, now an occasion worth the laying hold of, NONLATINALPHABET, now is the day of salvation, a time of fasting, to prepare our selvs for the great Feast;
the Church calls upon us in the words of the Apostle,, Behold, now is the accepted time, now an occasion worth the laying hold of,, now is the day of salvation, a time of fasting, to prepare our selves for the great Feast;
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a time of Lent, to prepare us for Easter.
a time of Lent, to prepare us for Easter.
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And as it is prescribed the Jews Deut. 20. 2. that when they were come near unto the battel, the Priest should come forth to encourage the people:
And as it is prescribed the jews Deuteronomy 20. 2. that when they were come near unto the battle, the Priest should come forth to encourage the people:
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And in all ages Captains have had their Orations to their Souldiers, quibus animos addant, to make them bold and stout in the battel:
And in all ages Captains have had their Orations to their Soldiers, quibus Animos addant, to make them bold and stout in the battle:
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So doth the Church bring in St. Paul, NONLATINALPHABET, as Nazianzene speaks, the Captain and Champion of all the faithful Souldiers of Christ Jesus, bespeaking the Corinthians,
So does the Church bring in Saint Paul,, as Nazianzene speaks, the Captain and Champion of all the faithful Soldiers of christ jesus, bespeaking the Corinthians,
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and in them the whole Christian world throughout all Generations, now at this time to put on the armor of light;
and in them the Whole Christian world throughout all Generations, now At this time to put on the armour of Light;
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and, as they have given up their names unto Christ, so to receive regium characterem, the Imperial mark and character of Christ;
and, as they have given up their names unto christ, so to receive Regium Characterem, the Imperial mark and character of christ;
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to engrave it not on their arm, but on their heart;
to engrave it not on their arm, but on their heart;
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non desinere esse quod esse dicuntur, as the Imperial laws require of Governors and Guardians of Cities, not to leave off to be what they are said to be; non desinere esse quod esse dicuntur, as the Imperial laws require of Governors and Guardians of Cities, not to leave off to be what they Are said to be;
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to please him who hath chosen them to be Souldiers, to labor, but as good Souldiers; and in the words of my Text, To receive the grace of God; but that is not all; to please him who hath chosen them to be Soldiers, to labour, but as good Soldiers; and in the words of my Text, To receive the grace of God; but that is not all;
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4637
so to receive it, that they receive it not in vain. I know this Text by Bellarmine and others is applyed to this time of Lent:
so to receive it, that they receive it not in vain. I know this Text by Bellarmine and Others is applied to this time of Lent:
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4638
And so it may very well.
And so it may very well.
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4639
For by this we are taught the right use of Fasting, and how to improve this time, this short time, this fleeting time, these forty dayes to Aeternity it self.
For by this we Are taught the right use of Fasting, and how to improve this time, this short time, this fleeting time, these forty days to Eternity it self.
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But being unwilling to draw the words from their native and primitive sense, and intending to make that the subject and work of the next day,
But being unwilling to draw the words from their native and primitive sense, and intending to make that the Subject and work of the next day,
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and now only to glance at it by the way;
and now only to glance At it by the Way;
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I will take the words NONLATINALPHABET, as they ly in St. Paul, and in that sense which he first intended.
I will take the words, as they lie in Saint Paul, and in that sense which he First intended.
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And then I may call my Text St. Pauls fidei-commissum, his Legacy, which he leaves as a feoffment in trust to all posterity;
And then I may call my Text Saint Paul's fidei-commissum, his Legacy, which he leaves as a feoffment in trust to all posterity;
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For see the blessed and fruitful effects it wrought, in the next words, I laboured more abundantly then they all.
For see the blessed and fruitful effects it wrought, in the next words, I laboured more abundantly then they all.
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Breviarium totius Evangelii, a Breviary of the whole Gospel; a short Catechisme for Christians, which whoso learns by heart is a true Gospeller indeed.Breviary totius Evangelii, a Breviary of the Whole Gospel; a short Catechism for Christians, which whoso learns by heart is a true Gospeler indeed.
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Not to receive the grace of God in vain, is signaculum super brachium, a signet upon the arm,Not to receive the grace of God in vain, is signaculum super brachium, a signet upon the arm,
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and signaculum super cor, a seal upon the heart, the true seal and character of a Christian.
and signaculum super cor, a seal upon the heart, the true seal and character of a Christian.
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Ecce panem; parate fauces, as St. Bernard saith, Behold, here is the bread of life! Take it down by attention, and digest it by meditation and practise:Ecce Bread; Prepare fauces, as Saint Bernard Says, Behold, Here is the bred of life! Take it down by attention, and digest it by meditation and practice:
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And with me consider first the Duty proposed by way of negation, shall I say? or caution, Receive not the grace of God in vain.
And with me Consider First the Duty proposed by Way of negation, shall I say? or caution, Receive not the grace of God in vain.
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For the Civilians will tell us, Vetita quadam exceptione corrigunt quae jubentur; A negative precept by a kind of cautelous exception doth restrain and correct a positive.
For the Civilians will tell us, Vetita Quadam exception corrigunt Quae jubentur; A negative precept by a kind of cautelous exception does restrain and correct a positive.
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To receive the grace of God is a Christians best Recipe: for with it he receiveth all things.To receive the grace of God is a Christians best Recipe: for with it he receives all things.
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It is his Wealth, to supply his poverty; his Strength, to establish his weakness; his Happiness, to sweaten all the misery of the world. It is NONLATINALPHABET;
It is his Wealth, to supply his poverty; his Strength, to establish his weakness; his Happiness, to sweated all the misery of the world. It is;
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a catholick remedy against all evil. a catholic remedy against all evil.
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But not to receive it in vain, is a restriction, a direction how we should receive it.
But not to receive it in vain, is a restriction, a direction how we should receive it.
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It is not in the gift, but in the hand; not in the meat, but in the stomach;
It is not in the gift, but in the hand; not in the meat, but in the stomach;
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not in the physick, but in the Recipiatis; not in the grace, but in the receiving of it.
not in the physic, but in the Recipiatis; not in the grace, but in the receiving of it.
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Volenti est salus, nolenti supplicium, saith St. Augustine, As I receive it, it may be my physick;Volenti est salus, nolenti supplicium, Says Saint Augustine, As I receive it, it may be my physic;
fw-la fw-la fw-la, fw-la fw-la, vvz n1 np1, c-acp pns11 vvb pn31, pn31 vmb vbi po11 n1;
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and as I receive it, it may be my poyson. Great care then to be had to the Recipiatis, how we receive it.
and as I receive it, it may be my poison. Great care then to be had to the Recipiatis, how we receive it.
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But then, in the second place, consider St. Paul's Motive or Insinuation. He draws his argument ab officio, from his high calling and dignity;
But then, in the second place, Consider Saint Paul's Motive or Insinuation. He draws his argument ab Officio, from his high calling and dignity;
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NONLATINALPHABET, We as fellow-workers together with God exhort and beseech you;
, We as Fellow-workers together with God exhort and beseech you;
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We who have obteined a dignity above the very Angels themselves, NONLATINALPHABET, working together with God, as God by us, we from God,
We who have obtained a dignity above the very Angels themselves,, working together with God, as God by us, we from God,
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and God by us, beseech you. For this end we received our Commission, that you might not receive the grace of God in vain.
and God by us, beseech you. For this end we received our Commission, that you might not receive the grace of God in vain.
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So the Ne recipiatis is both an Exhortation and a Command. Potestas, cùm rogat, jubet; The Insinuations of Autority are Commands; their Intreaties, Precepts.
So the Ne Recipiatis is both an Exhortation and a Command. Potestas, cùm Rogat, jubet; The Insinuations of authority Are Commands; their Entreaties, Precepts.
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But this circumstance perhaps will be neither seasonable, nor welcome.
But this circumstance perhaps will be neither seasonable, nor welcome.
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The dignity and high calling of a Priest is no argument now-adayes, but only then when Malice can draw it close to meet with our infirmities.
The dignity and high calling of a Priest is no argument nowadays, but only then when Malice can draw it close to meet with our infirmities.
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We are never so high as Angels till we are lower than Men, even like to the Beasts that perish.
We Are never so high as Angels till we Are lower than Men, even like to the Beasts that perish.
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Then argumentum à persona, an argument from our person, from our office and dignity, is readily taken up;
Then argumentum à persona, an argument from our person, from our office and dignity, is readily taken up;
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and we are very skilfull in these Topicks.
and we Are very skilful in these Topicks.
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Humanum aliquid patimur? Do we betray our selves to be men of the like passions and infirmities with you? Do we fall like other men? then,Humanum Aliquid patimur? Do we betray our selves to be men of the like passion and infirmities with you? Do we fallen like other men? then,
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and then only, we are Angels.
and then only, we Are Angels.
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Then Lucifer is fallen from heaven, the worker hath forgot his rule, and the helper is in the ditch.
Then Lucifer is fallen from heaven, the worker hath forgotten his Rule, and the helper is in the ditch.
av np1 vbz vvn p-acp n1, dt n1 vhz vvn po31 n1, cc dt n1 vbz p-acp dt n1.
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When we sow our spiritual things, we are not helpers: When we should reap your temporal things, we are not helpers:
When we sow our spiritual things, we Are not helpers: When we should reap your temporal things, we Are not helpers:
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When we do not help our selves, then we are, and we hear it loud enough.
When we do not help our selves, then we Are, and we hear it loud enough.
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When our mouth is open unto you, and our affections vehement and vocal, then our mouths are open against us,
When our Mouth is open unto you, and our affections vehement and vocal, then our mouths Are open against us,
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and our titles of honour accuse us:
and our titles of honour accuse us:
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A main reason, I perswade my self, that the Nè recipiatis finds so hard an entrance into your hearts,
A main reason, I persuade my self, that the Nè Recipiatis finds so hard an Entrance into your hearts,
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and that so many receive the grace of God in vain. But I will wave this circumstance, and in this spare you.
and that so many receive the grace of God in vain. But I will wave this circumstance, and in this spare you.
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And indeed the Duty here, the Nè recipiatis, is of such consequence that it commends its self without a Preface:
And indeed the Duty Here, the Nè Recipiatis, is of such consequence that it commends its self without a Preface:
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Nor needs there any motive where the prescript is Salvation. Maltùm valet oratio remedio intenta, saith Seneea;
Nor needs there any motive where the prescript is Salvation. Maltùm valet oratio remedio intenta, Says Seneca;
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That speech is powerful which is fixt and intentive and level'd on the good of the hearer.
That speech is powerful which is fixed and intentive and leveled on the good of the hearer.
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It is easie, one would think, to perswade a sick man to be well, a poor man to be rich,
It is easy, one would think, to persuade a sick man to be well, a poor man to be rich,
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and a wretched man to be happy.
and a wretched man to be happy.
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Not to receive a gift in vain, what need there any art to commend it? We will therefore fix our meditations here,Not to receive a gift in vain, what need there any art to commend it? We will Therefore fix our meditations Here,
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and carry them along by these steps or degrees. We will shew you 1. What this Grace of God is;
and carry them along by these steps or Degrees. We will show you 1. What this Grace of God is;
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2. That received it must be.
2. That received it must be.
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And these two will serve for an introduction to the last, and bring in the Caution, Nè recipiatis, which casts a kindly reflexion on,
And these two will serve for an introduction to the last, and bring in the Caution, Nè Recipiatis, which Cast a kindly reflection on,
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and sweetens and seasons both the other;
and sweetens and seasons both the other;
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For what is Grace, if it be not received? and what is the recipiatis, if it be in vain? Of these in their order.
For what is Grace, if it be not received? and what is the Recipiatis, if it be in vain? Of these in their order.
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There is nothing more talked of then Grace, nothing less understood, nothing more abused. Every man fills his mouth with it, justus ad aequitatem, perjurus ad fraudem;
There is nothing more talked of then Grace, nothing less understood, nothing more abused. Every man fills his Mouth with it, justus ad aequitatem, perjurus ad fraudem;
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the upright man for honesty, the perjured man for deceit, the humble for piety, the proud for aemulation, Ebrius ad phialam, mendicus ad januam, the Drunkard at his cups, the Beggar at the gate. The Tradesman in his shop.
the upright man for honesty, the perjured man for deceit, the humble for piety, the proud for Emulation, Ebrius ad phialam, Beggar ad januam, the Drunkard At his cups, the Beggar At the gate. The Tradesman in his shop.
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The Schools are intricate, and the Fathers profuse in this argument. Totius mundi una vox Gratia est, Men mention nothing oftner;
The Schools Are intricate, and the Father's profuse in this argument. Totius mundi una vox Gratia est, Men mention nothing oftener;
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as if they had studied nothing else.
as if they had studied nothing Else.
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By Grace we are good, by Grace we are rich, and by Grace we are honourable:
By Grace we Are good, by Grace we Are rich, and by Grace we Are honourable:
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and if we be evil, it is for want of Grace.
and if we be evil, it is for want of Grace.
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But bring the greatest sort of men to a tryal, and we shall find them no better proficients in the study of Grace then Boethias's Scholar in Poetry, who having a long time studied Virgil askt at length whether Aeneas was a man or woman.
But bring the greatest sort of men to a trial, and we shall find them not better proficients in the study of Grace then Boethias's Scholar in Poetry, who having a long time studied Virgil asked At length whither Aeneas was a man or woman.
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Not to trouble you with curious speculations, which commonly make things more obscure by interpretation, and the Commentary harder then the Text;
Not to trouble you with curious speculations, which commonly make things more Obscure by Interpretation, and the Commentary harder then the Text;
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the Grace of God is NONLATINALPHABET, hath divers significations. It is taken for the favour of God, inherent in God himself;
the Grace of God is, hath diverse significations. It is taken for the favour of God, inherent in God himself;
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and it is taken for sanctifying Grace, inherent in the regenerate person, a gift flowing from the former:
and it is taken for sanctifying Grace, inherent in the regenerate person, a gift flowing from the former:
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It is taken for Habitual Grace, and it is taken for Inherent Grace.
It is taken for Habitual Grace, and it is taken for Inherent Grace.
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In the language of the Schools it is auxilium speciale, that special and immediate furtherance by which God moves us to will and to do;
In the language of the Schools it is auxilium special, that special and immediate furtherance by which God moves us to will and to do;
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a supernatural quality, which sweetly and readily directs us in our way unto the end, by illuminating our mind, by enflaming our love, by strengthning our hand, that we see how to work,
a supernatural quality, which sweetly and readily directs us in our Way unto the end, by illuminating our mind, by enflaming our love, by strengthening our hand, that we see how to work,
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and are willing and able to work; the three necessary requisites to the performance of every good action.
and Are willing and able to work; the three necessary requisites to the performance of every good actium.
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It works in us, without us; and it worketh in us, with us; It prevents, and it follows us.
It works in us, without us; and it works in us, with us; It prevents, and it follows us.
pn31 vvz p-acp pno12, p-acp pno12; cc pn31 vvz p-acp pno12, p-acp pno12; pn31 vvz, cc pn31 vvz pno12.
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By it we begin, and by it we persevere, and by it we are brought unto glory.
By it we begin, and by it we persevere, and by it we Are brought unto glory.
p-acp pn31 pns12 vvi, cc p-acp pn31 pns12 vvi, cc p-acp pn31 pns12 vbr vvn p-acp n1.
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By it, saith St. Augustine, we are healed, and by it we are made active, by it we are called,
By it, Says Saint Augustine, we Are healed, and by it we Are made active, by it we Are called,
p-acp pn31, vvz n1 np1, pns12 vbr vvn, cc p-acp pn31 pns12 vbr vvn j, p-acp pn31 pns12 vbr vvn,
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and by it we are crowned.
and by it we Are crowned.
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And this is that which St. Paul mentioneth 1 Cor. 15. 10. By the grace of God I am that I am;
And this is that which Saint Paul mentioneth 1 Cor. 15. 10. By the grace of God I am that I am;
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and his grace was not in vain. and his grace was not in vain.
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And what is a Gift if it be not received? Like a mess of pottage on a dead mans grave,
And what is a Gift if it be not received? Like a mess of pottage on a dead men grave,
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Yet startling as it were, and afraid of the very mention of himself, he corrects himself, yet not I, but the grace of God which was with me.
Yet startling as it were, and afraid of the very mention of himself, he corrects himself, yet not I, but the grace of God which was with me.
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Would you know what materials Grace had to work upon? He tells you ver. 9. that he was a persecutor of the Church of Christ.
Would you know what materials Grace had to work upon? He tells you for. 9. that he was a persecutor of the Church of christ.
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Strange materials to square an Apostle out of, and a statue of Christ. Primus pietatis aries Evangelii retusus est mucro, saith St. Hierome;
Strange materials to square an Apostle out of, and a statue of christ. Primus pietatis aries Evangelii retusus est mucro, Says Saint Jerome;
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He who was as a battering Ram or Engine to shake the Gospel, by the grace of God had his edge taken off and his force abated,
He who was as a battering Ram or Engine to shake the Gospel, by the grace of God had his edge taken off and his force abated,
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and was made a pillar of that Truth which he sought to ruin.
and was made a pillar of that Truth which he sought to ruin.
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Thus can the Spirit of God work miraculously where it pleaseth, and, to sow the seed of grace, alter the complexion and nature of the soil.
Thus can the Spirit of God work miraculously where it Pleases, and, to sow the seed of grace, altar the complexion and nature of the soil.
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Though the heart be as hard as flint, and barren as the sand, he can make it as soft as wax,
Though the heart be as hard as flint, and barren as the sand, he can make it as soft as wax,
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and as fertile as Canaan or the Paradise of God. Indeed no man can deny the operation of Grace but he that feels it not:
and as fertile as Canaan or the Paradise of God. Indeed no man can deny the operation of Grace but he that feels it not:
cc p-acp j c-acp np1 cc dt n1 pp-f np1. np1 dx n1 vmb vvi dt n1 pp-f n1 cc-acp pns31 cst vvz pn31 xx:
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and such a mans denyal can be no argument that there is no Grace: for his very want of Grace confutes it.
and such a men denial can be no argument that there is no Grace: for his very want of Grace confutes it.
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Noctua non praejudicat aquilae, The Batt doth not prejudice the light which the Eagle sees: Nor would we credit a blind man that should tell us there were no Sun.Noctua non praejudicat aquilae, The Batt does not prejudice the Light which the Eagl sees: Nor would we credit a blind man that should tell us there were no Sun.
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This Grace then we must acknowledge: But this is not the Grace meant in the Text;
This Grace then we must acknowledge: But this is not the Grace meant in the Text;
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nor indeed (as we are made believe by some) can it be.
nor indeed (as we Are made believe by Some) can it be.
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For this Grace, say they, ideo datur ut non recipiatur in vanum, is therefore given that it may not be received in vain.
For this Grace, say they, ideo datur ut non recipiatur in vanum, is Therefore given that it may not be received in vain.
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When it is offered, it is received;
When it is offered, it is received;
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and when it is received, it is received to that end and purpose for which it was offered.
and when it is received, it is received to that end and purpose for which it was offered.
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No heart is stone enough to beat it back, no soul so stubborn as to resist it:
No heart is stone enough to beatrice it back, no soul so stubborn as to resist it:
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neither height, nor depth, nor the Devil, nor Sin it self can evacuate it. The Recipiatis is unavoidable, and the in vanum impossible.
neither height, nor depth, nor the devil, nor since it self can evacuate it. The Recipiatis is unavoidable, and the in vanum impossible.
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And every man is a St. Paul, a priviledged person, not sweetly water'd with abundance, but violently driven on with a torrent and inundation of Grace.
And every man is a Saint Paul, a privileged person, not sweetly watered with abundance, but violently driven on with a torrent and inundation of Grace.
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We must therefore find out another sense of the word:
We must Therefore find out Another sense of the word:
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Although, for ought that can be said, the Exhortation may concern us in this sense also,
Although, for ought that can be said, the Exhortation may concern us in this sense also,
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and teach us to hear when God speaks, to open when he knocks, not to be deaf to his thunder,
and teach us to hear when God speaks, to open when he knocks, not to be deaf to his thunder,
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nor to hide our selves from his lightning, nor to quench the spirit, nor NONLATINALPHABET, to resist and fall cross with the holy Ghost. But in the Scripture two words we find by which the Graces of God are expressed.
nor to hide our selves from his lightning, nor to quench the Spirit, nor, to resist and fallen cross with the holy Ghost. But in the Scripture two words we find by which the Graces of God Are expressed.
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There is NONLATINALPHABET, here in the Text;
There is, Here in the Text;
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and NONLATINALPHABET, spiritual gifts. Plainly, there are more common and necessary Graces, which concur to sanctification of life, to uprightness and common honesty:
and, spiritual Gifts. Plainly, there Are more Common and necessary Graces, which concur to sanctification of life, to uprightness and Common honesty:
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And there are peculiar graces, as Quickness of Will, Depth of Understanding, Skill in languages;
And there Are peculiar graces, as Quickness of Will, Depth of Understanding, Skill in languages;
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or supernatural, as gifts of Tongues, gifts of Healing, of Miracles, of Prophesie, and the like.
or supernatural, as Gifts of Tongues, Gifts of Healing, of Miracles, of Prophesy, and the like.
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These are not NONLATINALPHABET, but NONLATINALPHABET, rather gifts then graces, and are distributed but to certain persons in such measure as seems best to Gods Wisdome.
These Are not, but, rather Gifts then graces, and Are distributed but to certain Persons in such measure as seems best to God's Wisdom.
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Why men are not as strong as Samson, or as learned as Solomon, why they prophesie not as Jeremy,
Why men Are not as strong as samson, or as learned as Solomon, why they prophesy not as Jeremiah,
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and work not miracles as Paul, all this is from God.
and work not Miracles as Paul, all this is from God.
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But why men are not righteous as Noah, devout as David, zealous as Elias, we must find the cause in our selves,
But why men Are not righteous as Noah, devout as David, zealous as Elias, we must find the cause in our selves,
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and not lay the defect on God.
and not lay the defect on God.
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Now the Grace in the Text is none of all these, but is that gratia Evangelii, the Grace of reconciliation by Christ, the Doctrine of the Gospel, which Christ commanded to be preached to all Nations. And in this sense it is most frequently used in holy Scripture, in the Epistles of St. Paul, where we so often find it placed in opposition to the Works of the Law.
Now the Grace in the Text is none of all these, but is that Gratia Evangelii, the Grace of reconciliation by christ, the Doctrine of the Gospel, which christ commanded to be preached to all nations. And in this sense it is most frequently used in holy Scripture, in the Epistles of Saint Paul, where we so often find it placed in opposition to the Works of the Law.
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This is it which he so oft commends unto us:
This is it which he so oft commends unto us:
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This is it which he here exhorts us to receive. This is it for the propagation of which he was in afflictions, necessities, distresses, in stripes, in prisons, in labors, in tumults; which are a part of the catalogue of his sufferings in this Chapter.
This is it which he Here exhorts us to receive. This is it for the propagation of which he was in afflictions, necessities, Distresses, in stripes, in prisons, in labors, in tumults; which Are a part of the catalogue of his sufferings in this Chapter.
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And this is not only NONLATINALPHABET, but NONLATINALPHABET, a grace, and a gift too, without which all other gifts and graces, aut nihil sunt, aut nihil prosunt, deserve not that name:
And this is not only, but, a grace, and a gift too, without which all other Gifts and graces, Or nihil sunt, Or nihil prosunt, deserve not that name:
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Strength is but weakness, Learning is but folly, Prophesies are but dreams, Miracles are sluggish, all are not worth the receiving, or are received NONLATINALPHABET, in vain. Shall I say it is a greater gift then that robe of Righteousness with which God clothed Adam in Paradise? It so far exceeds it that we dare not compare them.
Strength is but weakness, Learning is but folly, prophecies Are but dreams, Miracles Are sluggish, all Are not worth the receiving, or Are received, in vain. Shall I say it is a greater gift then that robe of Righteousness with which God clothed Adam in Paradise? It so Far exceeds it that we Dare not compare them.
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There is a MULTO MAGIS set upon it by St. Paul Rom. 5. 15. and a NON SIC, Not as the offense, so is the free gift;
There is a MUCH MAGIS Set upon it by Saint Paul Rom. 5. 15. and a NON SIC, Not as the offence, so is the free gift;
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The Loss not so great as the Recovery.
The Loss not so great as the Recovery.
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Nay, cui Angelorum? What speak we of Adam? To whom of the Angels did God give such a gift? What a glory would we count it out of Nothing to be made an Angel, a Seraphim? By this gift, by the Grace of Christ, we are raised from Sin, above the perfection and beauty of any created substance whatsoever, above the Hierarchy of Angels and Archangels.
Nay, cui Angels? What speak we of Adam? To whom of the Angels did God give such a gift? What a glory would we count it out of Nothing to be made an Angel, a Seraphim? By this gift, by the Grace of christ, we Are raised from since, above the perfection and beauty of any created substance whatsoever, above the Hierarchy of Angels and Archangels.
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A Christian, as he is united to Christ, is above the Seraphims.
A Christian, as he is united to christ, is above the Seraphims.
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For take the substance of a Seraphim by it self, and compare it to a Man reconciled to God by this Grace,
For take the substance of a Seraphim by it self, and compare it to a Man reconciled to God by this Grace,
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and the difference will be as great as between a Picture and a Man. An Artificer may draw his own Picture:
and the difference will be as great as between a Picture and a Man. an Artificer may draw his own Picture:
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but he can only express his likeness, his color, his lineaments;
but he can only express his likeness, his colour, his lineaments;
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he cannot represent his better part, his Soul, which constitutes and makes him what he is:
he cannot represent his better part, his Soul, which constitutes and makes him what he is:
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Take all the creatures of the Universe, and they are but weak and faint shadows and adumbrations of Divine perfection.
Take all the creatures of the Universe, and they Are but weak and faint shadows and adumbrations of Divine perfection.
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God is not so exprest by an Angel as by a Christian, who is his lively image,
God is not so expressed by an Angel as by a Christian, who is his lively image,
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as the Son is the image of his Father, by a kind of fellowship and communication of nature.
as the Son is the image of his Father, by a kind of fellowship and communication of nature.
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The Creature represents God as a Statue doth the Emperor; but a Christian, as the Son his Father, between whom there is not only likeness,
The Creature represents God as a Statue does the Emperor; but a Christian, as the Son his Father, between whom there is not only likeness,
dt n1 vvz np1 p-acp dt n1 vdz dt n1; cc-acp dt njp, c-acp dt n1 po31 n1, p-acp ro-crq a-acp vbz xx av-j n1,
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but identity, and a participation of the same nature.
but identity, and a participation of the same nature.
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For by this gift, by these promises, we are made partakers of the Divine nature, saith St. Peter.
For by this gift, by these promises, we Are made partakers of the Divine nature, Says Saint Peter.
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And as a Father takes more delight to look upon his Son then upon his Picture and Figure, And as a Father Takes more delight to look upon his Son then upon his Picture and Figure,
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4760
so God looks more graciously upon a Christian then upon any created essence, then upon the nature of Angels.
so God looks more graciously upon a Christian then upon any created essence, then upon the nature of Angels.
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He that gave the Gift, he that was the Gift, pray for us John 17. 21, 22. that we may be all one;
He that gave the Gift, he that was the Gift, pray for us John 17. 21, 22. that we may be all one;
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and as his Father is in him, and he in his Father, so we may be one in them, as they are one.
and as his Father is in him, and he in his Father, so we may be one in them, as they Are one.
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This is the Gift by which God did NONLATINALPHABET, saith the Apostle, gather together and re-establish the decay'd nature of Man;
This is the Gift by which God did, Says the Apostle, gather together and re-establish the decayed nature of Man;
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NONLATINALPHABET, saith St. Chrysostome, knit and joyn together, Heaven and Earth.
, Says Saint Chrysostom, knit and join together, Heaven and Earth.
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And as Christ spake of John Baptist Matth. 11. 14. Hic est Elias, si vultis recipere;
And as christ spoke of John Baptist Matthew 11. 14. Hic est Elias, si Wills recipere;
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He shall be Elias to you, if you will receive him; He shall be Elias to you, if you will receive him;
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so, Haec est gratia Dei; The Gospel, the Reconciliation made by Christ, is the Grace of God, if we will receive it. Which is my next part.
so, Haec est Gratia Dei; The Gospel, the Reconciliation made by christ, is the Grace of God, if we will receive it. Which is my next part.
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like Light to the blind, like musick to the deaf. The dead man feeds not, the blind man sees not, the deaf man hears not.
like Light to the blind, like music to the deaf. The dead man feeds not, the blind man sees not, the deaf man hears not.
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What were all the beauty of the Firmament, if there were no eye to descry it? What is the Grace of God without Faith? The Receiving of it is it which makes it a Grace indeed, which makes it Gospel.
What were all the beauty of the Firmament, if there were no eye to descry it? What is the Grace of God without Faith? The Receiving of it is it which makes it a Grace indeed, which makes it Gospel.
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If it be not received, it is NONLATINALPHABET, in vain. An unbelieving heart turneth this bread into gravel, this honey into gall;
If it be not received, it is, in vain. an unbelieving heart turns this bred into gravel, this honey into Gall;
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and, as much as in him lyes, doth not only crucifie but annihilate the Lord of Life.
and, as much as in him lies, does not only crucify but annihilate the Lord of Life.
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We usually compare Faith to a Hand, which is reached forth to receive this Gift.
We usually compare Faith to a Hand, which is reached forth to receive this Gift.
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Without a Hand a Jewel is a trifle, and the treasure of both the Indies is nothing:
Without a Hand a Jewel is a trifle, and the treasure of both the Indies is nothing:
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and without Faith the Gospel is but Christus cum suâ fabulâ, as the Heathen spake in reproach, but a fable or relation.
and without Faith the Gospel is but Christus cum suâ fabulâ, as the Heathen spoke in reproach, but a fable or Relation.
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And therefore an absolute necessity there is that we receive it. For without this receipt all other receipts are not worth the casting up.
And Therefore an absolute necessity there is that we receive it. For without this receipt all other receipts Are not worth the casting up.
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Our Understanding receives light, to mislead her; our Will power, to overthrow her; our Afflictions which are NONLATINALPHABET, incorporeal hands, receive nothing but vanity.
Our Understanding receives Light, to mislead her; our Will power, to overthrow her; our Afflictions which Are, incorporeal hands, receive nothing but vanity.
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Our moral goodness makes us not good: our Philosophy is deceit.
Our moral Goodness makes us not good: our Philosophy is deceit.
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Our acquisite Habits lift us no further then the place where they grow, that is, Earth and Nature.
Our acquisite Habits lift us no further then the place where they grow, that is, Earth and Nature.
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But with this gift we receive all things; we receive the favor and gracious countenance of our Creator;
But with this gift we receive all things; we receive the favour and gracious countenance of our Creator;
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who in Christ is well pleased, and in him looks upon us as the Emperor did behold wars and slaughter and ruine and desolation in a large Emerald, whose color temper'd the object,
who in christ is well pleased, and in him looks upon us as the Emperor did behold wars and slaughter and ruin and desolation in a large Emerald, whose colour tempered the Object,
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and made it appear less horrible then it was. Unum est donum, & unius sunt omnia dona;
and made it appear less horrible then it was. Unum est Donum, & unius sunt omnia dona;
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It is but one gift, but it turns all things into it self, and makes them a gift.
It is but one gift, but it turns all things into it self, and makes them a gift.
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All the works of Nature, all the wonders of Grace, all the Saints are shut up in this Receit. All happiness, all misery, that which we long for, that which we run from, that which we roar under, with this Grace is a gift.
All the works of Nature, all the wonders of Grace, all the Saints Are shut up in this Receipt. All happiness, all misery, that which we long for, that which we run from, that which we roar under, with this Grace is a gift.
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Nay, our very Sins are made useful and beneficial to us by the light of the Gospel;
Nay, our very Sins Are made useful and beneficial to us by the Light of the Gospel;
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as Light cast upon a dark body, which it cannot illuminate, is doubled by reflexion.
as Light cast upon a dark body, which it cannot illuminate, is doubled by reflection.
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a Christ divided, and a Christ contracted; and NONLATINALPHABET, saith Nazianzene, many Christs, indeed as good none at all:
a christ divided, and a christ contracted; and, Says Nazianzene, many Christ, indeed as good none At all:
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yet amongst them all none was more signal then that which was sent him immediately before his fall.
yet among them all none was more signal then that which was sent him immediately before his fallen.
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And therefore every man in respect of Grace should be ad instar materiae, like as the Matter is to the Form, which Plato calls NONLATINALPHABET, which comes from the word NONLATINALPHABET in the Text, the receptacle of the Form, should be so inclinable to receive it as if it could have no exsistence without it;
And Therefore every man in respect of Grace should be and instar materiae, like as the Matter is to the From, which Plato calls, which comes from the word in the Text, the receptacle of the From, should be so inclinable to receive it as if it could have no exsistence without it;
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should even labor and travel, as the Apostle speaks, till Christ be fully formed in him. For what though we receive the good things of this world? There is a Nuno autem follows them, Now art thou tormented in the end of that receipt.
should even labour and travel, as the Apostle speaks, till christ be Fully formed in him. For what though we receive the good things of this world? There is a Nuno autem follows them, Now art thou tormented in the end of that receipt.
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What if we receive Honor? Shame follows at the very heels of it.
What if we receive Honour? Shame follows At the very heels of it.
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What if we receive those ornaments of the mind which Philosophy calls Virtues? They are but splendida peccata, but glorious sins,
What if we receive those Ornament of the mind which Philosophy calls Virtues? They Are but splendida Peccata, but glorious Sins,
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like Gloworms, which in the night cast some brightness, but will not warm us. Tell we receive this grace, we are nothing;
like Glowworms, which in the night cast Some brightness, but will not warm us. Tell we receive this grace, we Are nothing;
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we are worse then nothing, but Nehustitan, a lump of brass, tell by this Grace we are reformed and transfigured into a statue of Christ.
we Are Worse then nothing, but Nehustitan, a lump of brass, tell by this Grace we Are reformed and transfigured into a statue of christ.
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I need not stand longer on this point; and I intended it but as an introduction.
I need not stand longer on this point; and I intended it but as an introduction.
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For I am sure all here have received this Grace, at least profess they have. And there is as great danger in receiving it as in unbelief.
For I am sure all Here have received this Grace, At least profess they have. And there is as great danger in receiving it as in unbelief.
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For the Philosopher will tell us, Quicquid recipitur, recipitur ad modum recipientis: All is not in the gift;
For the Philosopher will tell us, Quicquid recipitur, recipitur ad modum recipientis: All is not in the gift;
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the greatest matter is in the manner of receiving it. The Gospel is grace indeed; but it will not save a Devil, nor an obstinate offendor.
the greatest matter is in the manner of receiving it. The Gospel is grace indeed; but it will not save a devil, nor an obstinate Offender.
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Stomachus vitiatus, saith Seneca, alimentum in causam doloris trahit, A foul stomach corrupts all that it receives,Stomachus vitiatus, Says Senecca, alimentum in Causam doloris trahit, A foul stomach corrupts all that it receives,
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and turns that meat, which should nourish the body into a disease:
and turns that meat, which should nourish the body into a disease:
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and a corrupt heart poysons the very water of life, ut evangelium Christi sit evangelium hominis, saith St. Augustine, it alters the very nature of the Gospel,
and a corrupt heart poisons the very water of life, ut evangelium Christ sit evangelium hominis, Says Saint Augustine, it alters the very nature of the Gospel,
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and makes it not the Gospel of Christ but of Man. Judas receives a sop, and with it the Devil.
and makes it not the Gospel of christ but of Man. Judas receives a sop, and with it the devil.
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The grand mistake of the world is in the manner of receiving Christ.
The grand mistake of the world is in the manner of receiving christ.
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For as in the dogmatical part of Christianity we find that in former times they could not agree in the manner of receiving Christ, NONLATINALPHABET,
For as in the dogmatical part of Christianity we find that in former times they could not agree in the manner of receiving christ,,
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but some would receive him after this manner, some after another, they knew not how themselves;
but Some would receive him After this manner, Some After Another, they knew not how themselves;
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some a created Christ, others a half-Christ, some through a conduit-Pipe, others less visible then in a type, in an aereal phantastical body, a Christ, and not a Christ;
Some a created christ, Others a half-Christ, Some through a conduit-Pipe, Others less visible then in a type, in an aereal fantastical body, a christ, and not a christ;
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So in the practical part we often erre, and dangerously, in our receiving him. We say Anathema to the Arians, and Manichees, and Anabaptists:
So in the practical part we often err, and dangerously, in our receiving him. We say Anathema to the Arians, and manichees, and Anabaptists:
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and let them pass with the censure of the Church upon them: But how do we receive him? Our own conscience will tell us;
and let them pass with the censure of the Church upon them: But how do we receive him? Our own conscience will tell us;
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with his curled locks and spicy cheeks, with his flagons and his apples; to save sinners, not to instruct them;
with his curled locks and spicy cheeks, with his flagons and his Apples; to save Sinners, not to instruct them;
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with grace as much as he will, but with no command or law; a Physician, that should heal us, without a prescript; a King, without a Scepter;
with grace as much as he will, but with no command or law; a physician, that should heal us, without a prescript; a King, without a Sceptre;
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a Son, that would be kistt, (we like that well) but not be angry. Nor can we now impute this to the Gospel and the Grace of God: for that is NONLATINALPHABET, of but one shape and hiew, and presents salvation to every receiver.
a Son, that would be kistt, (we like that well) but not be angry. Nor can we now impute this to the Gospel and the Grace of God: for that is, of but one shape and hiew, and presents salvation to every receiver.
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The fault is not in the Grace, but in our receiving it:
The fault is not in the Grace, but in our receiving it:
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As we do not blame the Table for a rude piece that is drawn upon it,
As we do not blame the Table for a rude piece that is drawn upon it,
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4813
but the Painter, who forgot his art.
but the Painter, who forgotten his art.
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The Stoicks conceive that every thing hath two handles, and as men take hold either of one or other,
The Stoics conceive that every thing hath two handles, and as men take hold either of one or other,
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so they prove either delightful or irksome. The truth is, the Gospel hath not two handles;
so they prove either delightful or irksome. The truth is, the Gospel hath not two handles;
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but we rather have two hands, diverse manners of receiving it. To one it is the savor of life unto life;
but we rather have two hands, diverse manners of receiving it. To one it is the savour of life unto life;
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and to others, the savor of death unto death. and to Others, the savour of death unto death.
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Great care then must be taken how we receive it, that we may not receive it in vain.
Great care then must be taken how we receive it, that we may not receive it in vain.
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We must receive this grace of God to that end it was given. I know you will quickly say, that was to save us.
We must receive this grace of God to that end it was given. I know you will quickly say, that was to save us.
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For this end Christ came into the world: we have Scripture for it.For this end christ Come into the world: we have Scripture for it.
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The grace of God that bringeth salvation hath appeared to all men. But doth it not follow; The grace of God that brings salvation hath appeared to all men. But does it not follow;
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4822
teaching us to deny ungodliness and worldly lusts? and that is Scripture too. We must receive it as Law as well as Physick.teaching us to deny ungodliness and worldly Lustiest? and that is Scripture too. We must receive it as Law as well as Physic.
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His, Do, ut des; & facio, ut facias: God gives us this gift, that we may give him our obedience;
His, Do, ut des; & facio, ut facias: God gives us this gift, that we may give him our Obedience;
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and he hath done this for us, that we may do something, even work out our salvation with fear and trembling;
and he hath done this for us, that we may do something, even work out our salvation with Fear and trembling;
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This Grace then we must receive both to save us and instruct us;
This Grace then we must receive both to save us and instruct us;
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as a royal Pardon, and as a royal Law; To interline the Pardon, and despise the Law, makes a nullity:
as a royal Pardon, and as a royal Law; To interline the Pardon, and despise the Law, makes a nullity:
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and this is NONLATINALPHABET, to receive in vain. And in the first place, a Pardon we must not interline.
and this is, to receive in vain. And in the First place, a Pardon we must not interline.
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For to mix and blend it with the law of Works, or our own Merits, is to disannul and make it void,
For to mix and blend it with the law of Works, or our own Merits, is to disannul and make it void,
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and, in St. Paul's phrase, NONLATINALPHABET, to cast away the grace of God. By grace you are saved, and not by works, saith the Apostle.
and, in Saint Paul's phrase,, to cast away the grace of God. By grace you Are saved, and not by works, Says the Apostle.
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Works, though they be conditio justificandi, a condition required of a justified person, yet are not pars justificationis, cannot be brought in as a part or helping cause of our Justification.
Works, though they be Condition justificandi, a condition required of a justified person, yet Are not pars justificationis, cannot be brought in as a part or helping cause of our Justification.
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Satisfaction and Merits are but false interlineary glosses, and corrupt the Text:
Satisfaction and Merits Are but false interlineary Glosses, and corrupt the Text:
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and to receive the grace of God with this mixture is in Tertullians phrase Galaticare, to be as foolish as the Galatians.
and to receive the grace of God with this mixture is in Tertullia's phrase Galaticare, to be as foolish as the Galatians.
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For indeed a great folly it is, when God hath plainly revealed his will, when he hath concluded all under sin, and St. Paul proves both against Jew and Gentile that all have sinned;
For indeed a great folly it is, when God hath plainly revealed his will, when he hath concluded all under since, and Saint Paul Proves both against Jew and Gentile that all have sinned;
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when God is pleased to justifie us freely by his Grace, then to bring in our inherent Righteousness to joyn with Grace,
when God is pleased to justify us freely by his Grace, then to bring in our inherent Righteousness to join with Grace,
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as if we were unwilling to be too far ingaged to God's Mercy.
as if we were unwilling to be too Far engaged to God's Mercy.
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It is true indeed, every good act doth justifie a man so far as it is good,
It is true indeed, every good act does justify a man so Far as it is good,
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and God so far esteems them holy and good. He taketh notice of his own graces in his children:
and God so Far esteems them holy and good. He Takes notice of his own graces in his children:
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He registers the Patience of Job, the Zeal of Phinehas, the Devotion of David. A Cup of cold water, a Mite flung into his treasury shall have its reward.
He registers the Patience of Job, the Zeal of Phinehas, the Devotion of David. A Cup of cold water, a Mite flung into his treasury shall have its reward.
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But yet all the good works of all the Saints in the world cannot satisfie for the breach of the Law, no more then a Traytor can redeem his Treason against the King by giving an alms,
But yet all the good works of all the Saints in the world cannot satisfy for the breach of the Law, no more then a Traitor can Redeem his Treason against the King by giving an alms,
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or, which is more, by dying for his Country.
or, which is more, by dying for his Country.
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The point is plain and easie, delivered in terminis in Scripture, urged, proved, and strongly confirmed by St. Paul almost in every Epistle, that all is from Grace: Et cum de voluntate Dei constat, omnis de merito quaestio vana est;
The point is plain and easy, Delivered in terminis in Scripture, urged, proved, and strongly confirmed by Saint Paul almost in every Epistle, that all is from Grace: Et cum de voluntate Dei constat, omnis de merito Question Vana est;
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When we know Gods will, what dispute we any longer of Merit? But such is our ingratitude and curiosity that we will not take Gods Grace as we find it:
When we know God's will, what dispute we any longer of Merit? But such is our ingratitude and curiosity that we will not take God's Grace as we find it:
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4843
we will not take Gods gifts in the building, but we beat and work them out into what form we please: we come and stamp them;
we will not take God's Gifts in the building, but we beatrice and work them out into what from we please: we come and stamp them;
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and be the piece what mettal it will, we set our image and superscription upon it.
and be the piece what metal it will, we Set our image and superscription upon it.
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God in Scripture sets these two terms, Grace and Works, at extream opposition;
God in Scripture sets these two terms, Grace and Works, At extreme opposition;
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when we receive the grace of God only as a Pardon, and not as a Law.
when we receive the grace of God only as a Pardon, and not as a Law.
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but by a trick of wit we have learnt to work them into one piece, making a good work meritorious because it is of Grace;
but by a trick of wit we have learned to work them into one piece, making a good work meritorious Because it is of Grace;
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as Pelagius of old confounded Nature and Grace, because even Nature it self is a Grace: A flat contradiction.
as Pelagius of old confounded Nature and Grace, Because even Nature it self is a Grace: A flat contradiction.
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For if it be of grace, how doth it merit? unless we will say that the Gift deserves something of the Giver,
For if it be of grace, how does it merit? unless we will say that the Gift deserves something of the Giver,
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or that a charitable man is indebted to a beggar for the penny and almes which he gave him.
or that a charitable man is indebted to a beggar for the penny and alms which he gave him.
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I have said enough to clear the point, which hath been too much obscured with needless disputes.
I have said enough to clear the point, which hath been too much obscured with needless disputes.
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I will not say with Calvine Diabolica illa ars quae Scholasticae nomen obtinet, that devilish art of wrangling, which we call School-Divinity, hath put out the light of this truth;
I will not say with Calvin Diabolica illa ars Quae Scholasticae Nome obtinet, that devilish art of wrangling, which we call School-Divinity, hath put out the Light of this truth;
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nor with Martin Luther, Theologia Scholastica est mater ignorantiae, that Scholastical disputations are the mother of ignorance:
nor with Martin Luther, Theology Scholastica est mater ignorantiae, that Scholastical disputations Are the mother of ignorance:
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but, as Pliny spake of the Graecians, Cùm gens ista literas suis dedisset, omnia corrupit, they have corrupted the Truth,
but, as pliny spoke of the Greeks, Cùm gens ista literas suis dedisset, omnia corrupit, they have corrupted the Truth,
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and put her in such a dress, that we cannot know her:
and put her in such a dress, that we cannot know her:
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they have shut up this doctrine in perplexed obscurity, which before was plain and easie to the understanding.
they have shut up this Doctrine in perplexed obscurity, which before was plain and easy to the understanding.
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For what hath been observed of the study of Philosophy, is true also in the pursuit of Divine knowledge;
For what hath been observed of the study of Philosophy, is true also in the pursuit of Divine knowledge;
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When men made Wisdome the only aim and end of their studies, then was Philosophy referred to its proper end:
When men made Wisdom the only aim and end of their studies, then was Philosophy referred to its proper end:
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but when they used it only to fill up their time, or satisfie their ambition, or delight their will, then Philosophy lost her complexion and strength, and degenerated into folly:
but when they used it only to fill up their time, or satisfy their ambition, or delight their will, then Philosophy lost her complexion and strength, and degenerated into folly:
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then Diogenes got him a tub, and Epicurus a swarm of Atomes: then the Stoicks brought in their Decrees and Paradoxes:
then Diogenes god him a tub, and Epicurus a swarm of Atoms: then the Stoics brought in their Decrees and Paradoxes:
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then were there mille familiarum nomina & discrimina, so many sects that it is not easie to name them:
then were there mille familiarum nomina & discrimina, so many Sects that it is not easy to name them:
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and some there were who did shew the diversity of their opinions by outward signs alone, by Weeping and Laughing.
and Some there were who did show the diversity of their opinions by outward Signs alone, by Weeping and Laughing.
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So in Divinity we find it, that Truth never suffered tell she was made a matter of wit and ambition, tell out of private respects Policy was made a moderator and stater of questions;
So in Divinity we find it, that Truth never suffered tell she was made a matter of wit and ambition, tell out of private respects Policy was made a moderator and stater of questions;
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then for one Justification we had two, nay three:
then for one Justification we had two, nay three:
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4864
then meritum de condigno, and de congruo, Merits of Condignity and Congruity, of Worthiness and Fitness, were brought in to help at a dead lift:
then Merit de condigno, and de Congruo, Merits of Condignity and Congruity, of Worthiness and Fitness, were brought in to help At a dead lift:
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And such is the wonderful harmony of Grace that it fits it self to all estates, all degrees, all sexes, all ages, all actions whatsoever.
And such is the wondered harmony of Grace that it fits it self to all estates, all Degrees, all sexes, all ages, all actions whatsoever.
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4865
And, that they may appear more glorious, tinguntur sanguine Christi, pains have been taken to dye them over with the bloud of Christ:
And, that they may appear more glorious, tinguntur sanguine Christ, pains have been taken to die them over with the blood of christ:
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and in these red colours they are presented, which they borrowed from art, and not from Scripture.
and in these read colours they Are presented, which they borrowed from art, and not from Scripture.
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Sure I am, in St. Pauls phrase this is to cast away the grace of God, and to evacuate the death of Christ;
Sure I am, in Saint Paul's phrase this is to cast away the grace of God, and to evacuate the death of christ;
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this is against the nature of Grace, which blended with humane Satisfaction and Merit is no more Grace, this is against the evidence of the Prophet Habakkuk often repeated by St. Paul, The Just shall live by faith, or,
this is against the nature of Grace, which blended with humane Satisfaction and Merit is no more Grace, this is against the evidence of the Prophet Habakkuk often repeated by Saint Paul, The Just shall live by faith, or,
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as some render it, The Just by faith, shall live.
as Some render it, The Just by faith, shall live.
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4870
And if their Divinity on their death-bed be not better then that in their Schools, I fear me, there will be a Frustrà . For thus to receive the grace of God, is to deny it, or rather to despise it:
And if their Divinity on their deathbed be not better then that in their Schools, I Fear me, there will be a Frustrà . For thus to receive the grace of God, is to deny it, or rather to despise it:
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and to despise it, I think I may boldly say, is to receive it in vain.
and to despise it, I think I may boldly say, is to receive it in vain.
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4872
Beloved, if it were but for this alone, for this derogation from the Grace of God,
beloved, if it were but for this alone, for this derogation from the Grace of God,
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4873
yet even for this alone might we justifie our separation from the Church of Rome,
yet even for this alone might we justify our separation from the Church of Rome,
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4874
and send home the loud imputations of Heresie and Schism to her own gates, where first they were conceived.
and send home the loud imputations of Heresy and Schism to her own gates, where First they were conceived.
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4875
For where false conclusions are obtruded for truths, or truths corrupted with false additions there to consent were conspiracy;
For where false conclusions Are obtruded for truths, or truths corrupted with false additions there to consent were Conspiracy;
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4876
and open contestation is not faction or schism, but Christian animosity. They rather are guilty of the schism who made it necessary:
and open contestation is not faction or Schism, but Christian animosity. They rather Are guilty of the Schism who made it necessary:
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4877
It was a weak and foolish speech of Bosius in Tully, who professed that, if his friend Gracchus would bid, he would set fire on the Capitol. Christianity admits no such friendship.
It was a weak and foolish speech of Bosius in Tully, who professed that, if his friend Gracchus would bid, he would Set fire on the Capitol. Christianity admits no such friendship.
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4878
If that Church will commend to us works of piety, we will hear with reverence; if enjoyn us to faste on Friday, or observe Lent-fast, we condemn it not;
If that Church will commend to us works of piety, we will hear with Reverence; if enjoin us to fast on Friday, or observe Lent fast, we condemn it not;
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4879
we will faste with her, we will pray with her, we will be reverent in Gods house with her:
we will fast with her, we will pray with her, we will be reverend in God's house with her:
pns12 vmb j p-acp pno31, pns12 vmb vvi p-acp pno31, pns12 vmb vbi j p-acp ng1 n1 p-acp pno31:
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but if she bid us set fire on the Capitol, on this main and capital point of Religion, (for so I may call it, arcem & Capitolium religionis) here to obey were to be a Schismatick, to separate our selves from the truth and comforts of the Gospel, and from Christ himself.
but if she bid us Set fire on the Capitol, on this main and capital point of Religion, (for so I may call it, arcem & Capitol Religion) Here to obey were to be a Schismatic, to separate our selves from the truth and comforts of the Gospel, and from christ himself.
cc-acp cs pns31 vvb pno12 vvi n1 p-acp dt n1, p-acp d j cc j n1 pp-f n1, (c-acp av pns11 vmb vvi pn31, fw-la cc np1 fw-la) av pc-acp vvi vbdr pc-acp vbi dt n-jn, pc-acp vvi po12 n2 p-acp dt n1 cc n2 pp-f dt n1, cc p-acp np1 px31.
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Non tanti est, tibi ut placeam, perire. Better it is that our opposers should be angry then we perish.Non tanti est, tibi ut placeam, perire. Better it is that our opposers should be angry then we perish.
fw-fr fw-la fw-la, fw-la fw-la fw-la, fw-la. jc pn31 vbz d po12 n2 vmd vbi j av pns12 vvb.
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But we leave this vain receiving, and proceed to the other no less dangerous then this,
But we leave this vain receiving, and proceed to the other no less dangerous then this,
cc-acp pns12 vvb d j n-vvg, cc vvb p-acp dt n-jn dx av-dc j cs d,
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For who is not willing to be justified by Christ? To be freed from the Law, to be delivered from the Law, to be dead to the Law, it is musick to every ear, and a continual feast.
For who is not willing to be justified by christ? To be freed from the Law, to be Delivered from the Law, to be dead to the Law, it is music to every ear, and a continual feast.
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Evangelical righteousness we are glad to hear of; and we could wish perhaps that there were no other mentioned.
Evangelical righteousness we Are glad to hear of; and we could wish perhaps that there were no other mentioned.
np1 n1 pns12 vbr j pc-acp vvi pp-f; cc pns12 vmd vvi av cst pc-acp vbdr dx j-jn vvn.
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Lex ligat; Enact a law, and we are in fetters. Nay, lex occidit; The Law is a killing letter in this sense also.Lex Lies; Enact a law, and we Are in fetters. Nay, lex occidit; The Law is a killing Letter in this sense also.
fw-la n1; vvi dt n1, cc pns12 vbr p-acp n2. uh-x, fw-la fw-la; dt n1 vbz dt vvg n1 p-acp d n1 av.
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Who would look to find the Law in the Gospel? But we must remember that there is Lex evangelica, an evangelical Law;
Who would look to find the Law in the Gospel? But we must Remember that there is Lex Evangelical, an Evangelical Law;
q-crq vmd vvi pc-acp vvi dt n1 p-acp dt n1? cc-acp pns12 vmb vvi cst pc-acp vbz fw-la fw-la, dt j n1;
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that the grace of God, as it excludes the Law sub ratione foederis, as it is a covenant,that the grace of God, as it excludes the Law sub ratione FÅ“deris, as it is a Covenant,
cst dt n1 pp-f np1, c-acp pn31 vvz dt n1 fw-la fw-la fw-la, c-acp pn31 vbz dt n1,
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so admits it sub ratione regulae, as it is a rule.
so admits it sub ratione regulae, as it is a Rule.
av vvz pn31 fw-la fw-la fw-la, c-acp pn31 vbz dt n1.
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4890
The rigor of the covenant is abolisht, but the equity of the rule is as everlasting as the Lawgiver? It is our happiness by Grace to be freed from the covenant and curse of the Law;
The rigor of the Covenant is abolished, but the equity of the Rule is as everlasting as the Lawgiver? It is our happiness by Grace to be freed from the Covenant and curse of the Law;
dt n1 pp-f dt n1 vbz vvn, cc-acp dt n1 pp-f dt n1 vbz a-acp j c-acp dt n1? pn31 vbz po12 n1 p-acp n1 pc-acp vbi vvn p-acp dt n1 cc n1 pp-f dt n1;
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4891
but it is our duty, and a great part of our Christianity, to square our lives by the rule of the Law.
but it is our duty, and a great part of our Christianity, to square our lives by the Rule of the Law.
cc-acp pn31 vbz po12 n1, cc dt j n1 pp-f po12 n1, pc-acp vvi po12 n2 p-acp dt n1 pp-f dt n1.
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Therefore Religion was called in her purer times Christiana lex, the Christian Law; and the Bishops, Episcopi Christianae legis, Bishops of the Christian Law. Evangelium commentum Divinitatis, saith Tertullian:
Therefore Religion was called in her Purer times Christian lex, the Christian Law; and the Bishops, Bishops Christian Legis, Bishops of the Christian Law. Evangelium Commentum Divinitatis, Says Tertullian:
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The Gospel was the invention of the Deity. And God did not set up the Gospel to destroy, but to reform the Law.The Gospel was the invention of the Deity. And God did not Set up the Gospel to destroy, but to reform the Law.
dt n1 vbds dt n1 pp-f dt n1. cc np1 vdd xx vvi a-acp dt n1 pc-acp vvi, cc-acp pc-acp vvi dt n1.
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4894
No, saith Nazianzene, NONLATINALPHABET, The Gospel of Christ is more laborious then the Law.
No, Says Nazianzene,, The Gospel of christ is more laborious then the Law.
uh-dx, vvz np1,, dt n1 pp-f np1 vbz av-dc j av dt n1.
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4895
Pythagoras is reported to have commanded his Scholars, when they saw a man burdened, not to go about to ease him,
Pythagoras is reported to have commanded his Scholars, when they saw a man burdened, not to go about to ease him,
np1 vbz vvn pc-acp vhi vvn po31 n2, c-crq pns32 vvd dt n1 vvn, xx pc-acp vvi a-acp pc-acp vvi pno31,
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4896
but add rather unto his load:
but add rather unto his load:
cc-acp vvb av-c p-acp po31 n1:
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4897
So our Saviour was so far from easing our burden, that he seemeth rather to add weight,
So our Saviour was so Far from easing our burden, that he seems rather to add weight,
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and make it much heavier then it was before.
and make it much Heavier then it was before.
cc vvi pn31 av-d jc cs pn31 vbds a-acp.
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4899
For whether he did advance and encrease the strictness of the Law, as the Ancients did conceive,
For whither he did advance and increase the strictness of the Law, as the Ancients did conceive,
p-acp cs pns31 vdd vvi cc vvi dt n1 pp-f dt n1, c-acp dt n2-j vdd vvi,
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or whether he did but only clear the Law from those corrupt glosses with which the Jewish Doctors had infected it, certainly in shew and appearance he leaves it much heavier then it had formerly been understood by the Jew.
or whither he did but only clear the Law from those corrupt Glosses with which the Jewish Doctors had infected it, Certainly in show and appearance he leaves it much Heavier then it had formerly been understood by the Jew.
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Innocency and obedience to the Law hath alwaies been the badge of a Christian. Look into our Prisons, saith Tertullian, you find no Christian there.
Innocency and Obedience to the Law hath always been the badge of a Christian. Look into our Prisons, Says Tertullian, you find no Christian there.
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4902
If you find a Christian there, the fault that laid him there is but this, That he is a Christian.
If you find a Christian there, the fault that laid him there is but this, That he is a Christian.
cs pn22 vvb dt njp a-acp, dt n1 cst vvd pno31 a-acp vbz p-acp d, cst pns31 vbz dt njp.
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that is, to set the world at rights again, and to bring every man to his own place.
that is, to Set the world At rights again, and to bring every man to his own place.
d vbz, pc-acp vvi dt n1 p-acp n2-jn av, cc pc-acp vvi d n1 p-acp po31 d n1.
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We sail with you, we traffick with you, we go to war with you. Plus nostra misericordia insumit vicatìm quam religio vestra templariò;
We sail with you, we traffic with you, we go to war with you. Plus nostra misericordia insumit vicatìm quam Religio Vestra templariò;
pns12 vvb p-acp pn22, pns12 vvi p-acp pn22, pns12 vvb p-acp n1 p-acp pn22. fw-fr fw-la fw-la vvb fw-la fw-la fw-mi fw-es fw-la;
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4904
Our Charity spendeth more on the poor in our streets then your Superstition on your Gods in your Temples! Nihil Christiano foelicius, nihil laboriosius;
Our Charity spendeth more on the poor in our streets then your Superstition on your God's in your Temples! Nihil Christian foelicius, nihil laboriosius;
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4905
Nothing is more happy then a Christian, nothing more painful.
Nothing is more happy then a Christian, nothing more painful.
pix vbz av-dc j cs dt njp, pix av-dc j.
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4906
Thus the grace of God presents us with two things quite contrary, with Comfort and Labor;
Thus the grace of God presents us with two things quite contrary, with Comfort and Labour;
av dt n1 pp-f np1 vvz pno12 p-acp crd n2 av j-jn, p-acp n1 cc n1;
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4907
that Comfort might not puff us up, nor abundance of pain deject and throw us down.
that Comfort might not puff us up, nor abundance of pain deject and throw us down.
d n1 vmd xx vvb pno12 a-acp, ccx n1 pp-f n1 vvi cc vvb pno12 a-acp.
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4908
For the Grace of God appeared not to enfeeble our hands; or, with a dispensation from the works of Piety;
For the Grace of God appeared not to enfeeble our hands; or, with a Dispensation from the works of Piety;
p-acp dt n1 pp-f np1 vvd xx p-acp j po12 n2; cc, p-acp dt n1 p-acp dt n2 pp-f n1;
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4909
nor to make us more indulgent to our selves; but that we might abound more and more in virtuous actions.
nor to make us more indulgent to our selves; but that we might abound more and more in virtuous actions.
ccx pc-acp vvi pno12 dc j p-acp po12 n2; cc-acp cst pns12 vmd vvi dc cc av-dc p-acp j n2.
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4910
I will not say with Socinus, that upon the very receiving of this Grace we receive also afflatum quendum Divinum, a kind of Divine inspiration, which toucheth the heart,
I will not say with Socinus, that upon the very receiving of this Grace we receive also afflatum quendum Divinum, a kind of Divine inspiration, which touches the heart,
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4911
and raiseth our hope, and warmeth our affections, and setteth our hands to work. For every one that receives this grace doth not work.
and Raiseth our hope, and warmeth our affections, and sets our hands to work. For every one that receives this grace does not work.
cc vvz po12 n1, cc vvz po12 n2, cc vvz po12 n2 pc-acp vvi. p-acp d pi cst vvz d n1 vdz xx vvi.
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4912
Nor can I think that all the world is damned for infidelity.
Nor can I think that all the world is damned for infidelity.
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4913
But a strange thing it may seem, that after we have given up our names unto Christ,
But a strange thing it may seem, that After we have given up our names unto christ,
p-acp dt j n1 pn31 vmb vvi, cst c-acp pns12 vhb vvn a-acp po12 n2 p-acp np1,
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4914
after this certainty of knowledge and conscience of the truth, our ingratitude should kick with the heel,
After this certainty of knowledge and conscience of the truth, our ingratitude should kick with the heel,
p-acp d n1 pp-f n1 cc n1 pp-f dt n1, po12 n1 vmd vvi p-acp dt n1,
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4915
and despise these promises though an Angel from heaven should perswade them. It is a good saying of St. Augustine's, Nemo sibi permittat quod non permittit Evangelium;
and despise these promises though an Angel from heaven should persuade them. It is a good saying of Saint Augustine's, Nemo sibi permittat quod non Permittit Evangelium;
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4916
Let no man make the promise larger then the Gospel hath made it, nor presume too much on the Grace of God.
Let no man make the promise larger then the Gospel hath made it, nor presume too much on the Grace of God.
vvb dx n1 vvi dt n1 jc cs dt n1 vhz vvn pn31, ccx vvi av av-d p-acp dt n1 pp-f np1.
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4917
For such is the nature of Grace that it will not be fashioned to our actions,
For such is the nature of Grace that it will not be fashioned to our actions,
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4918
but we must proportion our actions to it. It is not NONLATINALPHABET, a buskin, to be indifferently drawn on upon any design.
but we must proportion our actions to it. It is not, a buskin, to be indifferently drawn on upon any Design.
cc-acp pns12 vmb vvi po12 n2 p-acp pn31. pn31 vbz xx, dt n1, pc-acp vbi av-j vvn a-acp p-acp d n1.
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4919
It will not fit my Ambition in the eager pursuit of honor, nor my Covetousness in the grasping of wealth,
It will not fit my Ambition in the eager pursuit of honour, nor my Covetousness in the grasping of wealth,
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4920
nor my Luxury in doting on pleasures:
nor my Luxury in doting on pleasures:
ccx po11 n1 p-acp vvg p-acp n2:
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4921
But if I shape my actions to it, it is my honour, my wealth, my pleasure, my ALL. We are told by those who have written in the praise of Musick, that it holdeth great sympathy with the nature of Man;
But if I shape my actions to it, it is my honour, my wealth, my pleasure, my ALL. We Are told by those who have written in the praise of Music, that it holds great Sympathy with the nature of Man;
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4922
that it applies it self to all occasions, of Mirth, of Sorrow, of Company, of Solitude, of Sports, of Devotion.
that it Applies it self to all occasions, of Mirth, of Sorrow, of Company, of Solitude, of Sports, of Devotion.
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4964
I have formerly upon another Text spoken of the two first points, the Persons to whom,
I have formerly upon Another Text spoken of the two First points, the Persons to whom,
pns11 vhb av-j p-acp j-jn n1 vvn pp-f dt crd ord n2, dt n2 p-acp ro-crq,
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4924
It will labor with thee at the Plow, trade with thee in the Shop, study with thee in thy closet, fight with thee in the Field:
It will labour with thee At the Blow, trade with thee in the Shop, study with thee in thy closet, fight with thee in the Field:
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4925
and it keeps every man within the bounds of his calling and honesty.
and it keeps every man within the bounds of his calling and honesty.
cc pn31 vvz d n1 p-acp dt n2 pp-f po31 n-vvg cc n1.
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4926
But if I make it a pandar to my Pleasure, a stirrop to my Ambition, a steward to my unbounded Avarice;
But if I make it a pandar to my Pleasure, a stirrup to my Ambition, a steward to my unbounded Avarice;
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4927
if I make it my Parasite to flatter me, and not my Counsellor to lead and direct me, I am injurious to that Grace for the publication of which the Lord of life was crucified, I receive this grace, but in vain, and by my ungrateful receiving turn my antidote into poyson.
if I make it my Parasite to flatter me, and not my Counsellor to led and Direct me, I am injurious to that Grace for the publication of which the Lord of life was Crucified, I receive this grace, but in vain, and by my ungrateful receiving turn my antidote into poison.
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4928
We cannot better conclude then with that of St. Hierome in his Epistle to that noble Matron Celantia, Illi terrena sapiant qui coelestia promissa non habent;
We cannot better conclude then with that of Saint Jerome in his Epistle to that noble Matron Celantia, Illi Terrena sapiant qui coelestia Promissa non habent;
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4929
Let them grovel on the earth who have not received these exceeding great and precious promises.
Let them grovel on the earth who have not received these exceeding great and precious promises.
vvb pno32 vvi p-acp dt n1 r-crq vhb xx vvn d vvg j cc j n2.
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4930
Let the Epicure be wanton, and the Atheist profane, and the Philosopher vain glorious. Let them perish to whom the Gospel is hid.
Let the Epicure be wanton, and the Atheist profane, and the Philosopher vain glorious. Let them perish to whom the Gospel is hid.
vvb dt n1 vbb j-jn, cc dt n1 j, cc dt n1 j j. vvb pno32 vvi p-acp ro-crq dt n1 vbz vvn.
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4931
But let Christians imitate their Lord and Saviour Christ Jesus;
But let Christians imitate their Lord and Saviour christ jesus;
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4932
and as he was crucified for us, so let us crucifie our selves, even our lusts and affections, that we may receive him,
and as he was Crucified for us, so let us crucify our selves, even our Lustiest and affections, that we may receive him,
cc c-acp pns31 vbds vvn p-acp pno12, av vvb pno12 vvi po12 n2, av po12 n2 cc n2, cst pns12 vmb vvi pno31,
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4933
and not receive him in vain; but as we receive him here, and with him his Grace, his Gospel, his glorious Promises,
and not receive him in vain; but as we receive him Here, and with him his Grace, his Gospel, his glorious Promises,
cc xx vvi pno31 p-acp j; p-acp c-acp pns12 vvb pno31 av, cc p-acp pno31 po31 n1, po31 n1, po31 j vvz,
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4934
so we may receive him at the last day, when he shall come to judge the quick and the dead according to this Gospel,
so we may receive him At the last day, when he shall come to judge the quick and the dead according to this Gospel,
av pns12 vmb vvi pno31 p-acp dt ord n1, c-crq pns31 vmb vvi pc-acp vvi dt j cc dt j vvg p-acp d n1,
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4935
and with him glory, immortality, and eternal life.
and with him glory, immortality, and Eternal life.
cc p-acp pno31 n1, n1, cc j n1.
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4936
The Eleventh SERMON. LUKE XXI. 28. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.
The Eleventh SERMON. LUKE XXI. 28. And when these things begin to come to pass, then look up, and lift up your Heads; for your redemption draws High.
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4937
IT was my labor the last day to arm you against the glittering sword and terrors of Persecution;
IT was my labour the last day to arm you against the glittering sword and terrors of Persecution;
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4938
and I have now thought it fit to lead you further in these wayes of Horror,
and I have now Thought it fit to led you further in these ways of Horror,
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and to raise and build up in you a holy constancy and resolution against those fearful signs and affrightments which shall usher in the end of the world.
and to raise and built up in you a holy constancy and resolution against those fearful Signs and affrightments which shall usher in the end of the world.
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Then I strengthen and establish you against the Sons of men who are set on mischief,
Then I strengthen and establish you against the Sons of men who Are Set on mischief,
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and whose right hand is full of bloud:
and whose right hand is full of blood:
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Now I am to prepare you against the coming of the Son of Man and Son of God to judge both the quick and the dead, to plead the cause of the innocent,
Now I am to prepare you against the coming of the Son of Man and Son of God to judge both the quick and the dead, to plead the cause of the innocent,
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but to punish the hypocrite and oppressor with unquenchable fire;
but to Punish the hypocrite and oppressor with unquenchable fire;
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Our Saviour in this Chapter foretelleth the dreadful signs and apparitions that shall go before his second coming, to the end that when they come we may not be dismayed and affrighted at the sight,
Our Saviour in this Chapter foretelleth the dreadful Signs and apparitions that shall go before his second coming, to the end that when they come we may not be dismayed and affrighted At the sighed,
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but may entertain them as Angels which bring us good tidings of good things; that we may look upon them as Objects of joy, rather then of amazement;
but may entertain them as Angels which bring us good tidings of good things; that we may look upon them as Objects of joy, rather then of amazement;
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that they may not dead our spirits, or change our countenances, or trouble our joynts, or make us hold down our heads like a bullrush, but rowse up our hearts,
that they may not dead our spirits, or change our countenances, or trouble our Joints, or make us hold down our Heads like a bulrush, but rouse up our hearts,
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and fill us with joy, and make us to say, This is the day which the Lord hath made, a day of exaltation and redemption, a day of jubilee and triumph,
and fill us with joy, and make us to say, This is the day which the Lord hath made, a day of exaltation and redemption, a day of jubilee and triumph,
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and so look up, and lift up our heads.
and so look up, and lift up our Heads.
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And here, methinks, I see in my Text a strange conjunction, of Night and Day, of Brightness and Darkness, of Terror and Joy;
And Here, methinks, I see in my Text a strange conjunction, of Night and Day, of Brightness and Darkness, of Terror and Joy;
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or a chain made up as it were of these three links, Terror, Exultation, and Redemption.
or a chain made up as it were of these three links, Terror, Exultation, and Redemption.
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Yet they will well hang together, if Redemption be the middle link: For in this they meet and are friends:
Yet they will well hang together, if Redemption be the middle link: For in this they meet and Are Friends:
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Redemption being that which turns the Night into Day, maketh affliction joyful, and puts a bright and lovely colour upon Horror it self.
Redemption being that which turns the Night into Day, makes affliction joyful, and puts a bright and lovely colour upon Horror it self.
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When these things come to pass. Why? these things are terrible. It is true;When these things come to pass. Why? these things Are terrible. It is true;
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yet lift up your heads. But how can we lift up our heads in this day of terror, in this day of vengeance, in this day of gloominess and darkness? Can we behold this sight, and live? Yes; we may.
yet lift up your Heads. But how can we lift up our Heads in this day of terror, in this day of vengeance, in this day of gloominess and darkness? Can we behold this sighed, and live? Yes; we may.
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The next words are quick and operative, of power to lift up our heads, and to exalt our horn and strength as the horn of an Unicorne,
The next words Are quick and operative, of power to lift up our Heads, and to exalt our horn and strength as the horn of an Unicorn,
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and make us stand strong against all these terrors; Look up, lift up your heads; for your redemption draweth nigh.
and make us stand strong against all these terrors; Look up, lift up your Heads; for your redemption draws High.
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Not to detein you longer by way of Preface;
Not to detain you longer by Way of Preface;
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Four things there are which in these words that I have read are most remarkable. 1. The Persons unto whom these words are uttered, in the particle Your; Lift up your heads.
Four things there Are which in these words that I have read Are most remarkable. 1. The Persons unto whom these words Are uttered, in the particle Your; Lift up your Heads.
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2. What things they are of which our Saviour here speaks, in the first words of the Text;
2. What things they Are of which our Saviour Here speaks, in the First words of the Text;
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Now when these things begin to come to pass. Now when these things begin to come to pass.
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3. The Behaviour which our Saviour commends unto us, in these words, Look up, lift up your heads.
3. The Behaviour which our Saviour commends unto us, in these words, Look up, lift up your Heads.
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4. Last of all, the Reason or Encouragement, words of life and power to raise us from all faintness of heart and dullness of spirit; For your redemption draweth nigh.
4. Last of all, the Reason or Encouragement, words of life and power to raise us from all faintness of heart and dullness of Spirit; For your redemption draws High.
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Before I come to the third point, the Behaviour prescribed to be observed by them who see the signs foretold in this Chapter come to pass, it will not be amiss a little to consider whence it comes to pass that in the late declining age of the world so great disorder, distemper and confusion have their place:
Before I come to the third point, the Behaviour prescribed to be observed by them who see the Signs foretold in this Chapter come to pass, it will not be amiss a little to Consider whence it comes to pass that in the late declining age of the world so great disorder, distemper and confusion have their place:
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And it shall yield us some lessons for our instruction.
And it shall yield us Some Lessons for our instruction.
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4968
And first of all it may seem to be Natural, and that it cannot be otherwise.
And First of all it may seem to be Natural, and that it cannot be otherwise.
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For our common experience tells us that all things are apt to breed somewhat by which themselves are ruin'd.
For our Common experience tells us that all things Are apt to breed somewhat by which themselves Are ruined.
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4970
How many Plants do we see which breed that worm which eats out their very heart? We see the body of Man, let it be never so carefully,
How many Plants do we see which breed that worm which eats out their very heart? We see the body of Man, let it be never so carefully,
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4971
so precisely ordered, yet at length it grows foul, and every day gathers matter of weakness and disease, which at first occasioning a general disproportion in the parts, must at the last of necessity draw after it the ruin and dissolution of the whole.
so precisely ordered, yet At length it grows foul, and every day gathers matter of weakness and disease, which At First occasioning a general disproportion in the parts, must At the last of necessity draw After it the ruin and dissolution of the Whole.
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It may then seem to fall out in this great body of the World as it doth in this lesser body of ours;
It may then seem to fallen out in this great body of the World as it does in this lesser body of ours;
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By its own distemper it is the cause of its own ruin.
By its own distemper it is the cause of its own ruin.
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4974
For the things here mentioned by our Saviour are nothing else but the diseases of the old decaying World.
For the things Here mentioned by our Saviour Are nothing Else but the diseases of the old decaying World.
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The failing of light in the Sun and Moon, what is it but the blindness of the World? an imperfection very incident to Age.
The failing of Light in the Sun and Moon, what is it but the blindness of the World? an imperfection very incident to Age.
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Tumults in the Sea and Waters, what are they but the distemper of superfluous humors, which abound in Age? Wars and rumors of wars are but the falling out of the prime qualities, in the union and harmony of which the very being of the creature did consist.
Tumults in the Sea and Waters, what Are they but the distemper of superfluous humours, which abound in Age? Wars and rumours of wars Are but the falling out of the prime qualities, in the Union and harmony of which the very being of the creature did consist.
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4977
It is observed by the Wise, Libidinosa & intemperans adolescentia effoetum corpus tradit senectuti;
It is observed by the Wise, Libidinosa & Intemperate adolescentia effoetum corpus tradit senectuti;
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4978
Youth riotously and luxuriously and lewdly spent delivers up to old age an exhaust and juyceless and diseased body.
Youth riotously and luxuriously and lewdly spent delivers up to old age an exhaust and juyceless and diseased body.
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4979
Do we not every day see many strong and able young men fade away upon the sudden,
Do we not every day see many strong and able young men fade away upon the sudden,
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4980
even in the flower of their age, and soon become subject to impotency and diseases and untimely death? These commonly are the issues of riot, luxury and intemperance: Nor can it be otherwise.
even in the flower of their age, and soon become Subject to impotency and diseases and untimely death? These commonly Are the issues of riot, luxury and intemperance: Nor can it be otherwise.
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Therefore we cannot but expect that the World should be exceedingly diseased in its old decaying age, whose youthful dayes,
Therefore we cannot but expect that the World should be exceedingly diseased in its old decaying age, whose youthful days,
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and not only those, but all other parts of its age, have been spent in so much intemperance and disorder.
and not only those, but all other parts of its age, have been spent in so much intemperance and disorder.
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Thus he made tryal of Abrahams Faith by such a command as struck at the very foundation of his faith.
Thus he made trial of Abrahams Faith by such a command as struck At the very Foundation of his faith.
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Scarcely had the World come to any growth and ripeness, but that it grew to that height of distemper that there was no way to purge it but by a general Floud, purgati baptisma mundi, as St. Hierome calls it, in which,
Scarcely had the World come to any growth and ripeness, but that it grew to that height of distemper that there was no Way to purge it but by a general Flood, purgati Baptism mundi, as Saint Jerome calls it, in which,
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as it were in the Baptism, its former sins were done away.
as it were in the Baptism, its former Sins were done away.
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4985
And after that, scarcely had three hundred years past, but a general disease of Idolatry over-spread and seized on all well-near, Abraham and his Family excepted.
And After that, scarcely had three hundred Years past, but a general disease of Idolatry overspread and seized on all well-near, Abraham and his Family excepted.
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4986
Yet after this once more it pleased God to take the cure into his hands, by sending his Son our Saviour Jesus Christ, the great Physician and Bishop of our souls.
Yet After this once more it pleased God to take the cure into his hands, by sending his Son our Saviour jesus christ, the great physician and Bishop of our Souls.
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But what of all this? After all this was done tantorum impensis operum, by so much cost and so much care, his Physick did not work as it should,
But what of all this? After all this was done Tantorum impensis Operum, by so much cost and so much care, his Physic did not work as it should,
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and little in comparison was gained upon the World. For the Many of us, we are still the sons of our fathers.
and little in comparison was gained upon the World. For the Many of us, we Are still the Sons of our Father's.
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4989
Therefore we have just cause of fear that God will not make many more tryals upon us,
Therefore we have just cause of Fear that God will not make many more trials upon us,
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or bestow his pains so oft in vain. Christ is the last Priest and the last Physician that did stand upon the earth;
or bestow his pains so oft in vain. christ is the last Priest and the last physician that did stand upon the earth;
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and if we will not hear him, what remains there, or what can remain, but a fearful looking for of judgment,
and if we will not hear him, what remains there, or what can remain, but a fearful looking for of judgement,
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and fiery indignation, which shall devour the world: Ephraim is turned unto Idols; let him alone. and fiery Indignation, which shall devour the world: Ephraim is turned unto Idols; let him alone.
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I will spend no more labor in vain upon him.
I will spend no more labour in vain upon him.
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4994
Thus as Physicians, when they find the disease incurable, let the diseased go on unto his end,
Thus as Physicians, when they find the disease incurable, let the diseased go on unto his end,
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4995
so God having now as it were tryed his skill in vain; having invited all, and seeing so few come;
so God having now as it were tried his skill in vain; having invited all, and seeing so few come;
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having spoken to all, and so few hear; having poured out his Sons bloud to purge the World, and seeing so few cleansed;
having spoken to all, and so few hear; having poured out his Sons blood to purge the World, and seeing so few cleansed;
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for ought we know, and it is very probable, hath now resolv'd the World shall go unto its end;
for ought we know, and it is very probable, hath now resolved the World shall go unto its end;
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which in so great a body cannot be without the disorder and confusion our blessed Saviour here speaketh of.
which in so great a body cannot be without the disorder and confusion our blessed Saviour Here speaks of.
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But you may peradventure take this for a speculation, and no more; and I have urged it no further then as a probable conjecture.
But you may Peradventure take this for a speculation, and no more; and I have urged it no further then as a probable conjecture.
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5000
And therefore I will give you a second reason. Besides this natural Inclination, God himself hath a further purpose in it.
And Therefore I will give you a second reason. Beside this natural Inclination, God himself hath a further purpose in it.
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He that observes the wayes of God as far as he hath exprest himself, shall find that he hath a delight to shew unto the world those that are his, to lift them up on high,
He that observes the ways of God as Far as he hath expressed himself, shall find that he hath a delight to show unto the world those that Are his, to lift them up on high,
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and mark and character them out by some notable tryal and temptation.
and mark and character them out by Some notable trial and temptation.
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and yet, Take thy son, thy only son, thy son Isaac, in whom alone all the Promises made to Abraham were to be made good.
and yet, Take thy son, thy only son, thy son Isaac, in whom alone all the Promises made to Abraham were to be made good.
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Ill signs for Abraham to look upon, signs that with him the world would soon be at an end;
Ill Signs for Abraham to look upon, Signs that with him the world would soon be At an end;
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yet God set them up before him to look upon; but by looking upon them he became the Father of the faithful.
yet God Set them up before him to look upon; but by looking upon them he became the Father of the faithful.
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Thus God made tryal of Job, by putting all that he had into the power of Satan, who presently sent Sabaeans to fall upon his servants and oxen; Fire, upon his sheep; Chaldeans, upon his camels;
Thus God made trial of Job, by putting all that he had into the power of Satan, who presently sent Sabaeans to fallen upon his Servants and oxen; Fire, upon his sheep; Chaldeans, upon his Camels;
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and a great wind, to beat down the house upon his sonns: •ll signs for Job to look upon:
and a great wind, to beatrice down the house upon his Sons: •ll Signs for Job to look upon:
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but by looking upon them he became operarius victoriae Dei, as Tertullian speaketh, Gods workman, hired as it were and prest by God, to gain a conquest for him,
but by looking upon them he became operarius Victories Dei, as Tertullian speaks, God's workman, hired as it were and pressed by God, to gain a conquest for him,
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and in him to triumph, and erect a trophee over Satan. To draw this down to our present purpose;
and in him to triumph, and erect a trophy over Satan. To draw this down to our present purpose;
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To try the Strength, the Faith, the Love, the Perseverance of those who are his, God is pleased to give way to this tumult and danger in the last dayes.
To try the Strength, the Faith, the Love, the Perseverance of those who Are his, God is pleased to give Way to this tumult and danger in the last days.
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And as the Eagle brings out her young, and then counts them hers, if she can make them look up against the Sun;
And as the Eagl brings out her young, and then counts them hers, if she can make them look up against the Sun;
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so Christ here in my Text brings forth those who are his, and proposeth before them the dreadful spectacles here mentioned, to try whether they can NONLATINALPHABET,
so christ Here in my Text brings forth those who Are his, and Proposeth before them the dreadful spectacles Here mentioned, to try whither they can,
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as the Text speaks, whether they can out-look them, and lift up their heads when all the world doth hang down theirs.
as the Text speaks, whither they can outlook them, and lift up their Heads when all the world does hang down theirs.
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Or he deals with his as the Jesuites are said to deal with their Novices.
Or he deals with his as the Jesuits Are said to deal with their novices.
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They are wont to try of what courage and heart they are by frighting them with feigned apparitions of Hobs and Bug-bears in the night:
They Are wont to try of what courage and heart they Are by frighting them with feigned apparitions of Hobs and Bugbears in the night:
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And if they find them stout and fearless, they entertain them as fit for their use;
And if they find them stout and fearless, they entertain them as fit for their use;
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if otherwise they dismiss them as not for their turn and purpose.
if otherwise they dismiss them as not for their turn and purpose.
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Even thus may God seem to deal with them whom he means to make his, of the order and general assembly and church of the first-born, who are written in heaven, whom he means to place amongst the great and few examples of eternal happiness:
Even thus may God seem to deal with them whom he means to make his, of the order and general assembly and Church of the firstborn, who Are written in heaven, whom he means to place among the great and few Examples of Eternal happiness:
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he scareth them with dreams, and terrifieth them with visions.
he scareth them with dreams, and terrifieth them with visions.
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He sets before us these terrors and affrightments, to see whether we fear any thing more then him,
He sets before us these terrors and affrightments, to see whither we Fear any thing more then him,
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or whether any thing can shake the alliance and trust which we repose in him; whether our Faith will be strong when the World is weak;
or whither any thing can shake the alliance and trust which we repose in him; whither our Faith will be strong when the World is weak;
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whether we can establish our selves in the power of Gods Spirit when the powers of heaven are shaken.
whither we can establish our selves in the power of God's Spirit when the Powers of heaven Are shaken.
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And indeed what are all these signs here mentioned but Mormos, meer toyes to fright children with,
And indeed what Are all these Signs Here mentioned but Mormos, mere toys to fright children with,
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if we could truly consider that, if the world should sink, and fall upon our heads, it cannot hurt a soul,
if we could truly Consider that, if the world should sink, and fallen upon our Heads, it cannot hurt a soul,
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nor yet so grind the body into dust that God cannot raise it up again? Can the Heavens, with all their blackness and darkness, have any operation upon a Soul, which is of a more noble essence than they? Can the Waters drown,
nor yet so grind the body into dust that God cannot raise it up again? Can the Heavens, with all their blackness and darkness, have any operation upon a Soul, which is of a more noble essence than they? Can the Waters drown,
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or the Plague devour, or Famine starve, or Fire consume and waste a Soul? Can an immortal Soul be lost in the noise and tumults of the people? For all these signs and apparitions,
or the Plague devour, or Famine starve, or Fire consume and waste a Soul? Can an immortal Soul be lost in the noise and tumults of the people? For all these Signs and apparitions,
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if we know whom we have believed, or believe what we have read in St. Paul;
if we know whom we have believed, or believe what we have read in Saint Paul;
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neither life nor death, nor angels, nor principalities, nor powers, nor things present, nor things to come, neither life nor death, nor Angels, nor principalities, nor Powers, nor things present, nor things to come,
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nor height nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. nor height nor depth, nor any other creature shall be able to separate us from the love of God which is in christ jesus our Lord.
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Now, in the third place, I will adde one reason more, and so make an end of this point.
Now, in the third place, I will add one reason more, and so make an end of this point.
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If Fear will give us leave to consult with our Reason and with Scripture, we shall find that all this army of dismal events are nothing else but the effects of that Love which God bears to the World, especially to Man, the creature which he made after his own image,
If fear will give us leave to consult with our Reason and with Scripture, we shall find that all this army of dismal events Are nothing Else but the effects of that Love which God bears to the World, especially to Man, the creature which he made After his own image,
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and therefore cannot hate him because he so made him.
and Therefore cannot hate him Because he so made him.
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As men are wont to say of sick persons, that so long as there is breath, be they never so sick, there is hope of their recovery;
As men Are wont to say of sick Persons, that so long as there is breath, be they never so sick, there is hope of their recovery;
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for our hope expires not but with our soul:
for our hope expires not but with our soul:
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so though we be far gone, though we be dead in sin, though we be sick of a Consumption of grace,
so though we be Far gone, though we be dead in since, though we be sick of a Consumption of grace,
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yet God lays not down the expectation of our recovery so long as there is breath in us.
yet God lays not down the expectation of our recovery so long as there is breath in us.
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Many examples we have of Gods long-sufferance in Scripture.
Many Examples we have of God's long-sufferance in Scripture.
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Betwixt Niniveh and final Desolation there stood but forty dayes, or, as the Septuagint render it, but three:
Betwixt Nineveh and final Desolation there stood but forty days, or, as the septuagint render it, but three:
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for whereas we read it, fourty dayes, they render it NONLATINALPHABET, Yet three dayes, and Niniveh shall be destroyed:
for whereas we read it, fourty days, they render it, Yet three days, and Nineveh shall be destroyed:
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Yet God sent his Prophet unto them, and upon their repentance turned away those evils which he had denounced against them,
Yet God sent his Prophet unto them, and upon their Repentance turned away those evils which he had denounced against them,
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and which were now in their approach, even at their very doors. Many messages had God sent unto King Ahab to reclaim him;
and which were now in their approach, even At their very doors. Many messages had God sent unto King Ahab to reclaim him;
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It should seem that God had already determined with himself the destruction of Ahab, and that he should fight and fall at Ramoth-Gilead;
It should seem that God had already determined with himself the destruction of Ahab, and that he should fight and fallen At Ramoth-Gilead;
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yet notwithstanding Micaiah the Son of Imlah, a Prophet of God, even against the Kings will, is brought before him,
yet notwithstanding Micaiah the Son of Imlah, a Prophet of God, even against the Kings will, is brought before him,
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and telleth him to his head that he should go and fall at Ramoth-Gilead: Nor can we now think that this was done by chance:
and Telleth him to his head that he should go and fallen At Ramoth-Gilead: Nor can we now think that this was done by chance:
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For notwithstanding four hundred Prophets of his own had smooth'd and flatter'd him with hopes of good success,
For notwithstanding four hundred prophets of his own had smoothed and flattered him with hope's of good success,
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yet Micaiah, one whom the King hated, against the Kings will, is constrained to come;
yet Micaiah, one whom the King hated, against the Kings will, is constrained to come;
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and when he seemed at first either to mock or fail in the delivery of his message, he is deeply adjured to deliver the truth;
and when he seemed At First either to mock or fail in the delivery of his message, he is deeply adjured to deliver the truth;
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How many times, saith the King, shall I adjure thee, that thou tell me nothing but that which is true in the name of the Lord? Now from whence did all this come but even from this, that God had not laid down the care of Ahabs conversion, How many times, Says the King, shall I adjure thee, that thou tell me nothing but that which is true in the name of the Lord? Now from whence did all this come but even from this, that God had not laid down the care of Ahabs conversion,
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but truly desired that he would return and live? To apply now all this to our present purpose.
but truly desired that he would return and live? To apply now all this to our present purpose.
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From hence, even from Gods love it is, that the last and worst age of the World is attended upon with dreadful signs and wonders.
From hence, even from God's love it is, that the last and worst age of the World is attended upon with dreadful Signs and wonders.
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For God, who delights to be called a Preserver of men, will never forsake his creature whilst there is any hope of return.
For God, who delights to be called a Preserver of men, will never forsake his creature while there is any hope of return.
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O Ephraim, what shall I do unto thee: Oh Ephraim, what shall I do unto thee:
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O Judah, what shall I do unto thee? Canst thou find out any thing? Alass! Oh Judah, what shall I do unto thee? Canst thou find out any thing? Alas!
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what canst thou find out, who art as a silly dove, without heart? But whatsoever my Wisdome, my infinite Wisdome, can find out, whatsoever may forward thy conversion, whatsoever may be done, I will do it.
what Canst thou find out, who art as a silly dove, without heart? But whatsoever my Wisdom, my infinite Wisdom, can find out, whatsoever may forward thy conversion, whatsoever may be done, I will do it.
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And therefore as Sin and Iniquity have increased, so have the Means to reclaim it.
And Therefore as since and Iniquity have increased, so have the Means to reclaim it.
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As Wickedness hath broken in as a floud, so hath Judgment been poured forth, and doth swell, wave upon wave, line upon line, judgment upon judgment, to meet it,
As Wickedness hath broken in as a flood, so hath Judgement been poured forth, and does swell, wave upon wave, line upon line, judgement upon judgement, to meet it,
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5061
and purge it, and carry it away with it self, and so run out both together into the boundless ocean of Gods Mercy. This is Gods method;
and purge it, and carry it away with it self, and so run out both together into the boundless Ocean of God's Mercy. This is God's method;
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who knows whereof we are made, and therefore must needs know what is fittest to cure us.
who knows whereof we Are made, and Therefore must needs know what is Fittest to cure us.
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For as when our bodies having been long acquainted with some gentle kind of Physick,
For as when our bodies having been long acquainted with Some gentle kind of Physic,
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and the disease at last grows too strong for it, it commends the art of the good Physician to add strength to his potion, that so at last he may conquer the malady:
and the disease At last grows too strong for it, it commends the art of the good physician to add strength to his potion, that so At last he may conquer the malady:
cc dt n1 p-acp ord vvz av j c-acp pn31, pn31 vvz dt n1 pp-f dt j n1 pc-acp vvi n1 p-acp po31 n1, cst av p-acp ord pns31 vmb vvi dt n1:
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So Mans sinful disease in the last age of the World being much increased, it pleaseth God to use stronger means to cure it.
So men sinful disease in the last age of the World being much increased, it Pleases God to use Stronger means to cure it.
av n2 j n1 p-acp dt ord n1 pp-f dt n1 vbg av-d vvn, pn31 vvz np1 pc-acp vvi jc n2 pc-acp vvi pn31.
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5066
If his little army of Caterpillars, if common calamities, will not purge us, he brings in Sword,
If his little army of Caterpillars, if Common calamities, will not purge us, he brings in Sword,
cs po31 j n1 pp-f n2, cs j n2, vmb xx vvi pno12, pns31 vvz p-acp n1,
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and Famine, and Pestilence to make the potion stronger.
and Famine, and Pestilence to make the potion Stronger.
cc n1, cc n1 pc-acp vvi dt n1 jc.
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5068
If the enemies Sword cannot launce our ulcers, he will make us do it with our own.
If the enemies Sword cannot lance our ulcers, he will make us do it with our own.
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5069
If fightings without cannot move us, he will raise terrors within. He will pour down hailstones and coals of fire, that we may thirst for his dew and gentle rain.
If fightings without cannot move us, he will raise terrors within. He will pour down hailstones and coals of fire, that we may thirst for his due and gentle rain.
cs n2-vvg p-acp vmbx vvi pno12, pns31 vmb vvi n2 a-acp. pns31 vmb vvi a-acp n2 cc n2 pp-f n1, cst pns12 vmb vvi p-acp po31 n1 cc j n1.
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5070
He will set us at variance with one another, that we may long to be reconciled to him,
He will Set us At variance with one Another, that we may long to be reconciled to him,
pns31 vmb vvi pno12 p-acp n1 p-acp crd j-jn, cst pns12 vmb av-j pc-acp vbi vvn p-acp pno31,
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5071
and by the troubles of one Kingdome learn to pray, and pray heartily, for that other which is to come;
and by the Troubles of one Kingdom Learn to pray, and pray heartily, for that other which is to come;
cc p-acp dt n2 pp-f crd n1 vvi pc-acp vvi, cc vvb av-j, c-acp cst n-jn r-crq vbz pc-acp vvi;
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5072
That so, if possible, he may save some, and pull them as brands out of the fire, singed and scorcht, but not consumed;
That so, if possible, he may save Some, and pull them as brands out of the fire, singed and scorched, but not consumed;
cst av, cs j, pns31 vmb vvi d, cc vvi pno32 c-acp n2 av pp-f dt n1, vvn cc vvn, cc-acp xx vvn;
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5073
That if men will repent them of their evil wayes, he may repent him of the evil he imagined against them,
That if men will Repent them of their evil ways, he may Repent him of the evil he imagined against them,
cst cs n2 vmb vvi pno32 pp-f po32 j-jn n2, pns31 vmb vvi pno31 pp-f dt n-jn pns31 vvd p-acp pno32,
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as he sometimes told his people by the mouth of his Prophet Ezekiel.
as he sometime told his people by the Mouth of his Prophet Ezekielem.
c-acp pns31 av vvd po31 n1 p-acp dt n1 pp-f po31 n1 np1.
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Our third general part was the consideration of the Behaviour which our Saviour commends unto us in these words, NONLATINALPHABET, Look up, and lift up your heads;
Our third general part was the consideration of the Behaviour which our Saviour commends unto us in these words,, Look up, and lift up your Heads;
po12 ord j n1 vbds dt n1 pp-f dt n1 r-crq po12 n1 vvz p-acp pno12 p-acp d n2,, vvb a-acp, cc vvd a-acp po22 n2;
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words borrowed from the behaviour which men use when all things go as they would have them.
words borrowed from the behaviour which men use when all things go as they would have them.
n2 vvn p-acp dt n1 r-crq n2 vvb c-crq d n2 vvb c-acp pns32 vmd vhi pno32.
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5077
When we have what we desire, when success hath fill'd our hopes, and crowned our expectation,
When we have what we desire, when success hath filled our hope's, and crowned our expectation,
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then we look up, and lift up our heads.
then we look up, and lift up our Heads.
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5079
As Herbs, when the Sun comes near them, peep out of the earth, or as Summer-Birds begin to sing when the Spring is entred,
As Herbs, when the Sun comes near them, peep out of the earth, or as Summer-Birds begin to sing when the Spring is entered,
p-acp n2, c-crq dt n1 vvz av-j pno32, vvb av pp-f dt n1, cc c-acp n2 vvb pc-acp vvi c-crq dt n1 vbz vvn,
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5080
so ought it to be with us when these things come to pass. This Winter should make us a Spring;
so ought it to be with us when these things come to pass. This Winter should make us a Spring;
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5081
this noise and tumult should make us sing.
this noise and tumult should make us sing.
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5082
Wars, Famines, Plagues, Inundations, Tumults, Confusion of the world, these bring in the Spring of all true Christians;
Wars, Famines, Plagues, Inundations, Tumults, Confusion of the world, these bring in the Spring of all true Christians;
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and by these, as by the coming of Summer-Birds, we are forewarned that our Sun of Righteousness draws near.
and by these, as by the coming of Summer-Birds, we Are forewarned that our Sun of Righteousness draws near.
cc p-acp d, c-acp p-acp dt n-vvg pp-f n2, pns12 vbr vvn d po12 n1 pp-f n1 vvz av-j.
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5084
Indeed unto Nature and the eye of the World such are sad and uncouth spectacles, sights far from yielding comfort,
Indeed unto Nature and the eye of the World such Are sad and uncouth spectacles, sights Far from yielding Comfort,
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5085
or being taken for authors of welcome news:
or being taken for Authors of welcome news:
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5104
but not to look up: it may make us hide our heads, but not lift them up. If an Evil bite, Fear is the tooth;
but not to look up: it may make us hide our Heads, but not lift them up. If an Evil bite, fear is the tooth;
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and if it press down, Fear is the weight.
and if it press down, fear is the weight.
cc cs pn31 vvb a-acp, n1 vbz dt n1.
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5086
and therefore our Saviour pointing out to the behaviour, which in this case the world doth use, tells us in the words foregoing my Text, NONLATINALPHABET, men should be ready to sound for fear, ARESCENTIBUS HOMINIBUS, saith the Vulgar, men should dry and wither away for fear;
and Therefore our Saviour pointing out to the behaviour, which in this case the world does use, tells us in the words foregoing my Text,, men should be ready to found for Fear, ARESCENTIBUS HOMINIBUS, Says the vulgar, men should dry and wither away for Fear;
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5087
as Leaves smitten with mildew or blasting, or fading away with unreasonable heat.
as Leaves smitten with mildew or blasting, or fading away with unreasonable heat.
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5088
Lest therefore our hearts should fail us upon the sight of these signs, our Saviour forewarns us that all these ostenta, these apparitions, bode us no harm,
Lest Therefore our hearts should fail us upon the sighed of these Signs, our Saviour forewarns us that all these ostenta, these apparitions, bode us no harm,
cs av po12 n2 vmd vvi pno12 p-acp dt n1 pp-f d n2, po12 n1 vvz pno12 d d d fw-mi, d n2, vvb pno12 dx n1,
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5089
nor can bring any evil with them but what we our selves will put upon them;
nor can bring any evil with them but what we our selves will put upon them;
ccx vmb vvi d n-jn p-acp pno32 p-acp r-crq pns12 po12 n2 vmb vvi p-acp pno32;
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5090
that for all these signs in the heaven, for all this tumult and confusion upon earth,
that for all these Signs in the heaven, for all this tumult and confusion upon earth,
cst p-acp d d n2 p-acp dt n1, p-acp d d n1 cc n1 p-acp n1,
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5091
even then when the foundations are shaken, and the world is ready to sink, we may lift up our heads: When you see these things come to pass, look up, lift up your heads.
even then when the foundations Are shaken, and the world is ready to sink, we may lift up our Heads: When you see these things come to pass, look up, lift up your Heads.
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5092
Let us a little weigh these words. For they are full and expressive, talent-weight. They are a prediction, and they are an admonition:
Let us a little weigh these words. For they Are full and expressive, talent-weight. They Are a prediction, and they Are an admonition:
vvb pno12 dt j vvi d n2. p-acp pns32 vbr j cc j, n1. pns32 vbr dt n1, cc pns32 vbr dt n1:
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5093
which is, saith Clemens, as the diet of the soul, to keep it in an equal temper and a setled constitution, against those evils and distempers of the mind which,
which is, Says Clemens, as the diet of the soul, to keep it in an equal temper and a settled constitution, against those evils and distempers of the mind which,
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5094
as Tully speaks, do tumultuantem de gradu dejicere, cast it down with some kind of disorder and confusion from that NONLATINALPHABET, that quietness and silence which is the best state and condition of the soul;
as Tully speaks, do tumultuantem de Grade dejicere, cast it down with Some kind of disorder and confusion from that, that quietness and silence which is the best state and condition of the soul;
c-acp np1 vvz, vdb fw-la fw-la fw-la fw-la, vvd pn31 a-acp p-acp d n1 pp-f n1 cc n1 p-acp d, cst n1 cc n1 r-crq vbz dt js n1 cc n1 pp-f dt n1;
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5095
as Fear and Sorrow, the unhappy parents of Murmuring and Repining;
as fear and Sorrow, the unhappy Parents of Murmuring and Repining;
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5096
which press down the soul NONLATINALPHABET, into the gross and bruitish part, which they call NONLATINALPHABET, the fall of the Soul, the symptomes and indications whereof are a cast-down Look,
which press down the soul, into the gross and brutish part, which they call, the fallen of the Soul, the symptoms and indications whereof Are a Cast-down Look,
r-crq n1 p-acp dt n1, p-acp dt j cc j n1, r-crq pns32 vvb, dt n1 pp-f dt n1, dt n2 cc n2 q-crq vbr dt j n1,
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5097
and a Head bowed down like a bull-rush.
and a Head bowed down like a bulrush.
cc dt n1 vvd a-acp av-j dt n1.
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5098
For 1. Fear is a burden that maketh us not able to look upwards, towards that which might rid and ease us of it,
For 1. fear is a burden that makes us not able to look upward, towards that which might rid and ease us of it,
p-acp crd n1 vbz dt n1 cst vvz pno12 xx j pc-acp vvi av-j, p-acp d r-crq vmd vvi cc vvi pno12 pp-f pn31,
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5099
but towards something that may hide and cover us.
but towards something that may hide and cover us.
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5100
When Adam had sinned, God comes toward him in the cool of the day, in a wind, as it is rendred by some,
When Adam had sinned, God comes towards him in the cool of the day, in a wind, as it is rendered by Some,
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5101
and as the word signifies, in such a sound as he never heard before; and he presently runs into the thicket, hides himself amongst the trees of the garden.
and as the word signifies, in such a found as he never herd before; and he presently runs into the thicket, hides himself among the trees of the garden.
cc p-acp dt n1 vvz, p-acp d dt j c-acp pns31 av-x vvd a-acp; cc pns31 av-j vvz p-acp dt n1, vvz px31 p-acp dt n2 pp-f dt n1.
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5102
If the King of Jericho pursues Joshua's spies, they run under the stalks of flax; and if Saul pursues David, he betakes himself to some cave.
If the King of Jericho pursues Joshua's spies, they run under the stalks of flax; and if Saul pursues David, he betakes himself to Some cave.
cs dt n1 pp-f np1 vvz npg1 n2, pns32 vvb p-acp dt n2 pp-f n1; cc cs np1 vvz np1, pns31 vvz px31 p-acp d n1.
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5103
Fear may make us look distractedly about, with a wandring, inconstant, unsetled eye;
fear may make us look distractedly about, with a wandering, inconstant, unsettled eye;
n1 vmb vvi pno12 vvi av-vvn p-acp, p-acp dt j-vvg, j, j-vvn n1;
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and he who holds you now in his right hand, may let you fall, and fix up others.
and he who holds you now in his right hand, may let you fallen, and fix up Others.
cc pns31 r-crq vvz pn22 av p-acp po31 j-jn n1, vmb vvi pn22 vvb, cc vvi a-acp n2-jn.
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5106
Behold, here this tooth is broken, and this weight is taken away by Wisdome it self, in these words, Look up, lift up your heads.
Behold, Here this tooth is broken, and this weight is taken away by Wisdom it self, in these words, Look up, lift up your Heads.
vvb, av d n1 vbz vvn, cc d n1 vbz vvn av p-acp n1 pn31 n1, p-acp d n2, vvb a-acp, vvb a-acp po22 n2.
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5107
2. Grief is another weight, that presseth down. Why art thou cast down, O my Soul? saith David.
2. Grief is Another weight, that Presseth down. Why art thou cast down, Oh my Soul? Says David.
crd n1 vbz j-jn n1, cst vvz a-acp. q-crq vb2r pns21 vvn a-acp, uh po11 n1? vvz np1.
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5108
And, Heaviness in the heart of man maketh it stoop, saith Solomon.
And, Heaviness in the heart of man makes it stoop, Says Solomon.
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5109
Sorrow kept Aaron from eating the sin-offring, cast Job on the ground, and David on the ground, and Ahab on his bed.
Sorrow kept Aaron from eating the sin-offring, cast Job on the ground, and David on the ground, and Ahab on his Bed.
n1 vvd np1 p-acp vvg dt j, vvd np1 p-acp dt n1, cc np1 p-acp dt n1, cc np1 p-acp po31 n1.
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5110
An evil disease it is under the Sun: but here you have a medicine for it, a medicine to make a merry heart;
an evil disease it is under the Sun: but Here you have a medicine for it, a medicine to make a merry heart;
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5111
Look up, lift up your heads. Look up, lift up your Heads.
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5112
3. These two, Fear and Sorrow, are the mother and the nurse, the beginners and fomenters, of all Murmuring and Repining.
3. These two, fear and Sorrow, Are the mother and the nurse, the beginners and fomenters, of all Murmuring and Repining.
crd np1 crd, n1 cc n1, vbr dt n1 cc dt n1, dt n2 cc n2, pp-f d j-vvg cc vvg.
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5113
For as Fear so Sorrow is nothing else but a kind of distaste and grudge of the mind. Imperari dolori silentium non potest; The Murmurer cannot be silent:
For as fear so Sorrow is nothing Else but a kind of distaste and grudge of the mind. Imperari dolori silentium non potest; The Murmurer cannot be silent:
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5114
He will complain to any man, to any thing; to the Night, to the Day; to the Sun, to the Moon, as he in the Comedy.
He will complain to any man, to any thing; to the Night, to the Day; to the Sun, to the Moon, as he in the Comedy.
pns31 vmb vvi p-acp d n1, p-acp d n1; p-acp dt n1, p-acp dt n1; p-acp dt n1, p-acp dt n1, c-acp pns31 p-acp dt n1.
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5115
He will reproach his Head, his Belly, his Stomach, any part that causes grief: as Tragaedians use to chide their Eyes, as if they heard;
He will reproach his Head, his Belly, his Stomach, any part that Causes grief: as Tragedians use to chide their Eyes, as if they herd;
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5116
as the Poet brings in Ulysses in a dialogue and contention with his own Heart. When he is fed with Manna, he will ask for Garlick and Onyons.
as the Poet brings in Ulysses in a dialogue and contention with his own Heart. When he is fed with Manna, he will ask for Garlic and Onions.
c-acp dt n1 vvz p-acp np1 p-acp dt n1 cc n1 p-acp po31 d n1. c-crq pns31 vbz vvn p-acp n1, pns31 vmb vvi p-acp n1 cc n2.
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5117
When he is in the way to a land flowing with milk and honey, he will return to sit by flesh-pots:
When he is in the Way to a land flowing with milk and honey, he will return to fit by fleshpots:
c-crq pns31 vbz p-acp dt n1 p-acp dt n1 vvg p-acp n1 cc n1, pns31 vmb vvi pc-acp vvi p-acp n2:
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5118
he will chide with Moses, and chide with God, and prefer a Calf to them both.
he will chide with Moses, and chide with God, and prefer a Calf to them both.
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5119
He will have this to day, and will not have it to morrow. He will have night when it is day, and day when it is night.
He will have this to day, and will not have it to morrow. He will have night when it is day, and day when it is night.
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5120
He will have miracles, and slight them; signs, and run from them.
He will have Miracles, and slight them; Signs, and run from them.
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5121
He doth palos terminales Deo figere, as Tertullian speaks, bound and circumscribe God, limitate the Holy one of Israel, set up a stake and land-mark to which God must come,
He does palos terminales God figere, as Tertullian speaks, bound and circumscribe God, limitate the Holy one of Israel, Set up a stake and landmark to which God must come,
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5122
and yet not know where to place it. He loaths the meat should feed him, and the physick which should work his health.
and yet not know where to place it. He Loathes the meat should feed him, and the physic which should work his health.
cc av xx vvi c-crq pc-acp vvi pn31. pns31 vvz dt n1 vmd vvi pno31, cc dt n1 r-crq vmd vvi po31 n1.
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5123
In a word, Murmuring and Repining is a monster that, as the Proverb is, is never well neither full nor fasting. I call it a Monster:
In a word, Murmuring and Repining is a monster that, as the Proverb is, is never well neither full nor fasting. I call it a Monster:
p-acp dt n1, j-vvg cc vvg vbz dt n1 cst, c-acp dt n1 vbz, vbz av-x av dx j ccx vvg. pns11 vvb pn31 dt n1:
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5124
For it is the issue of divers passions, Fear and Sorrow, which meeting in the heart, ingender and bring it forth, to quarrel with the Wisdome and question the Providence of God, to censure his counsels, and to condemn his proceedings;
For it is the issue of diverse passion, fear and Sorrow, which meeting in the heart, engender and bring it forth, to quarrel with the Wisdom and question the Providence of God, to censure his Counsels, and to condemn his proceedings;
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to approve of that which he complains of, and complain of that which he dispenseth for our Good.
to approve of that which he complains of, and complain of that which he dispenseth for our Good.
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Why was I not made impeccable? saith one:Why was I not made impeccable? Says one:
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why was not I so made up that I might not sin? Why do I feel this fight and contention between the Spirit and the Flesh? Why was I made weak, why was not I so made up that I might not sin? Why do I feel this fight and contention between the Spirit and the Flesh? Why was I made weak,
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and commanded to be strong? Why was I born in these times of hurry and noise, saith another, and not in these halcyon-dayes of peace and plenty? Why was I reserved to these last dayes, to hear of wars and rumors of wars, of earthquakes,
and commanded to be strong? Why was I born in these times of hurry and noise, Says Another, and not in these Halcyon days of peace and plenty? Why was I reserved to these last days, to hear of wars and rumours of wars, of earthquakes,
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and famine, and plague? to see the Church broken into Sects, and crumbling away into Conventicles? to see the world return into a worse Chaos and confusion then that out of which it was made? that is, Why am I a man? The language of the Murmurer is, Why hast thou made me thus? The Power of God, the Wisdome of God, the Goodness and Mercy of God cannot quiet and silence him, who wavering and double-minded, resting only on his own fickle, flitting, abortive thoughts, is never at rest.and famine, and plague? to see the Church broken into Sects, and crumbling away into Conventicles? to see the world return into a Worse Chaos and confusion then that out of which it was made? that is, Why am I a man? The language of the Murmurer is, Why hast thou made me thus? The Power of God, the Wisdom of God, the goodness and Mercy of God cannot quiet and silence him, who wavering and double-minded, resting only on his own fickle, flitting, abortive thoughts, is never At rest.
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For he that doth do nothing but what he list, will do nothing what he should.
For he that does do nothing but what he list, will do nothing what he should.
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He that will be nothing but what he please, is his own idol, and so is Nothing in this world. Now these words here of our Saviour are like that pitch and fat and hair which Daniel did seeth together:
He that will be nothing but what he please, is his own idol, and so is Nothing in this world. Now these words Here of our Saviour Are like that pitch and fat and hair which daniel did sees together:
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and if we can put them into this Monsters mouth, it will soon burst asunder.
and if we can put them into this Monsters Mouth, it will soon burst asunder.
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If we can take them down and digest them, they will remove our Fear, dry up our Sorrow,
If we can take them down and digest them, they will remove our fear, dry up our Sorrow,
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and stop the mouth of the Murmurer for ever.
and stop the Mouth of the Murmurer for ever.
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5135
For when Christ bids us look up, and lift up our heads, his meaning is, that we should so fit and prepare our selves that we may look up, and lift them up.
For when christ bids us look up, and lift up our Heads, his meaning is, that we should so fit and prepare our selves that we may look up, and lift them up.
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He would not bid the Covetous man, who is buried alive in the earth, look up: He would not bid the Wanton, who is drowned in lust, look up: He would not bid him who is dead in sin, look up: Or,
He would not bid the Covetous man, who is buried alive in the earth, look up: He would not bid the Wanton, who is drowned in lust, look up: He would not bid him who is dead in since, look up: Or,
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if he did, his meaning would be, First learn to hate the world, to fight against thy lusts, to arise from the dead; and then Christ shall give thee light and strength, that thou mayest look up, and lift up thy head. Then thou art his Servant;
if he did, his meaning would be, First Learn to hate the world, to fight against thy Lustiest, to arise from the dead; and then christ shall give thee Light and strength, that thou Mayest look up, and lift up thy head. Then thou art his Servant;
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and when he says, Go, thou must go, though it be upon the point of the sword;
and when he Says, Go, thou must go, though it be upon the point of the sword;
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or else thou art not his servant: Then thou art his Merchant;
or Else thou art not his servant: Then thou art his Merchant;
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and when he holds forth his rich pearl, thou must buy it, though it be with thy bloud;
and when he holds forth his rich pearl, thou must buy it, though it be with thy blood;
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or else thou art not his Merchant: then thou art his Souldier; and thou must fight when and where he placeth thee, against all terrors whatsoever;
or Else thou art not his Merchant: then thou art his Soldier; and thou must fight when and where he places thee, against all terrors whatsoever;
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or else thou art not his Souldier. Lo, I have told you before, saith our Saviour;
or Else thou art not his Soldier. Lo, I have told you before, Says our Saviour;
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see that you be not troubled.
see that you be not troubled.
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If you be not wanting to your Captain, your Captain will not be wanting unto us, he will neither leave us nor forsake us.
If you be not wanting to your Captain, your Captain will not be wanting unto us, he will neither leave us nor forsake us.
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In this one Look there is more then a look; there is Charity labouring, Faith quickning, Hope reaching forth her hand.
In this one Look there is more then a look; there is Charity labouring, Faith quickening, Hope reaching forth her hand.
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5146
These three will lift up our heads above these terrors, into the highest heavens.
These three will lift up our Heads above these terrors, into the highest heavens.
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We read in the book of Judges, that when Gideon set upon the Midianites, his army had nothing but empty pitchers and trumpets and lamps in their hands,
We read in the book of Judges, that when gideon Set upon the midianites, his army had nothing but empty pitchers and trumpets and lamps in their hands,
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yet was this enough to put to rout the whole army of the Midianites. Even thus doth our Captain Jesus Christ.
yet was this enough to put to rout the Whole army of the midianites. Even thus does our Captain jesus christ.
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For this army of Signs in heaven, in the sea, in the earth, Famine, Plague, Persecution,
For this army of Signs in heaven, in the sea, in the earth, Famine, Plague, Persecution,
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and the like, what are they but trumpets and empty pitchers to them that know them? And if we fear them,
and the like, what Are they but trumpets and empty pitchers to them that know them? And if we Fear them,
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and disorder and rout our selves, and run away, we are not of the army of God and of Gideon; we are but Midianites.
and disorder and rout our selves, and run away, we Are not of the army of God and of gideon; we Are but midianites.
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I know these things may seem somewhat hard, nay peradventure utterly impossible, with men who are but dust and ashes.
I know these things may seem somewhat hard, nay Peradventure utterly impossible, with men who Are but dust and Ashes.
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And I may be thought to speak tanquam in republica Platonis, non tanquam in face Romuli;
And I may be Thought to speak tanquam in Republic Plato's, non tanquam in face Romulus;
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as if I were in a congregation of Saints, and not in an assembly of men subject to passions and so to sin;
as if I were in a congregation of Saints, and not in an assembly of men Subject to passion and so to since;
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ready to fear where no fear is, to grieve, for that which is pleasant and behoofful, to murmure where there is no cause, to hang down their heads like a bullrush when they should lift them up.
ready to Fear where no Fear is, to grieve, for that which is pleasant and behooveful, to murmur where there is no cause, to hang down their Heads like a bulrush when they should lift them up.
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Is my strength the strength of stones, or is my flesh of brass. Is my strength the strength of stones, or is my Flesh of brass.
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Illi ferrum & aes triplex circa pectus. Is it possible we should see the world fall down about our ears, Illi ferrum & aes triplex circa pectus. Is it possible we should see the world fallen down about our ears,
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and not fear? And in Famine, to hear our children calling for bread, when there is none to give them, and not be disconsolate.
and not Fear? And in Famine, to hear our children calling for bred, when there is none to give them, and not be disconsolate.
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5159
In time of Plague, to see our selves forsaken of all, and constrained perhaps to breathe out our last upon no better pillow then a stone or a turf, under no better canopy then the cold air,
In time of Plague, to see our selves forsaken of all, and constrained perhaps to breathe out our last upon no better pillow then a stone or a turf, under no better canopy then the cold air,
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another saith he hath married a wife, and therefore he cannot, that is, he will not, come. Haec omnia dura invitis, saith Hierome;
Another Says he hath married a wife, and Therefore he cannot, that is, he will not, come. Haec omnia dura invitis, Says Jerome;
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and be content? Can we hear the noise of the whip, and the jumping of the chariots, and the prancing of the horses, nay the noyse and groans of dying men, who would but cannot dye,
and be content? Can we hear the noise of the whip, and the jumping of the chariots, and the prancing of the Horses, nay the noise and groans of dying men, who would but cannot die,
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and be unmoved? Can we see the tears of widows drilling down their cheeks,
and be unmoved? Can we see the tears of Widows drilling down their cheeks,
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behold little orphans made miserable before they know what misery is, and deprived of their fathers before they could call them so;
behold little orphans made miserable before they know what misery is, and deprived of their Father's before they could call them so;
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can we see rivers of bloud, and have dry eyes? Shall a whole Nation totter,
can we see Rivers of blood, and have dry eyes? Shall a Whole nation totter,
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and we stand fast? Shall we have no safe place for our heads, and yet lift them up? I know Compassion is a virtue;
and we stand fast? Shall we have no safe place for our Heads, and yet lift them up? I know Compassion is a virtue;
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and to weep with them that weep is a virtue:
and to weep with them that weep is a virtue:
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but then even when we weep, we must also rejoyce in tribulation. Nature may draw tears, but Grace must dry them.
but then even when we weep, we must also rejoice in tribulation. Nature may draw tears, but Grace must dry them.
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And can we do all this? If we be truly Christians, we can, yea, in all these things NONLATINALPHABET, be more then conquerers; not only be undaunted, but even joy in them;
And can we do all this? If we be truly Christians, we can, yea, in all these things, be more then conquerors; not only be undaunted, but even joy in them;
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as if now, and never till now, the world went as we would have it.
as if now, and never till now, the world went as we would have it.
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5169
What manner of men, think you, must they be who do thus? Do not put on wonder:
What manner of men, think you, must they be who do thus? Do not put on wonder:
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let not your hearts be troubled. let not your hearts be troubled.
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For Truth it self will tell you that, if you be the men whose name you bear,
For Truth it self will tell you that, if you be the men whose name you bear,
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if your eyes, your ends, your hopes, be fixed upon Christ alone, then are you all such persons as I have now described.
if your eyes, your ends, your hope's, be fixed upon christ alone, then Are you all such Persons as I have now described.
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Tantum distat a Christiano: Look how much every man is defective and wants in this kind of constancy and resolution,Tantum distat a Christian: Look how much every man is defective and Wants in this kind of constancy and resolution,
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and so much he comes short and wants of his Christianity.
and so much he comes short and Wants of his Christianity.
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What are all the pleasures, what are all the terrors of the world to him that is made one with Christ, who conquered also? That therefore this doctrine may pass the better, which at first sight is but harsh and rugged, we will shew you, 1. That it is possible to arm our selves with such courage and resolution in common calamities;
What Are all the pleasures, what Are all the terrors of the world to him that is made one with christ, who conquered also? That Therefore this Doctrine may pass the better, which At First sighed is but harsh and rugged, we will show you, 1. That it is possible to arm our selves with such courage and resolution in Common calamities;
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2. That it is great folly not to do so;
2. That it is great folly not to do so;
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3. What impediments and hindrances they be which overthrow our courage, and take our hearts from us;
3. What impediments and hindrances they be which overthrow our courage, and take our hearts from us;
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when such things as these come to pass. And first of the Possibility of this doctrine.
when such things as these come to pass. And First of the Possibility of this Doctrine.
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And, if we look a little upon the manners of men, we shall find them very apt and ready to plead impossibilities and difficulties where their own practice confutes them.
And, if we look a little upon the manners of men, we shall find them very apt and ready to plead impossibilities and difficulties where their own practice confutes them.
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One saith he hath bought five yoke of Oxen, and must go to try them;
One Says he hath bought five yoke of Oxen, and must go to try them;
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All things seem hard and difficult to them who have no heart, which easily perswade themselves that cannot be done which they will not do.
All things seem hard and difficult to them who have no heart, which Easily persuade themselves that cannot be done which they will not do.
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5183
Go to a Rich man, and require him to lay down his wealth at the feet of the poor,
Go to a Rich man, and require him to lay down his wealth At the feet of the poor,
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or otherwise to sacrifice it to the service of Christ;
or otherwise to sacrifice it to the service of christ;
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5185
how hard a lesson is it? how ill sounding? how ridiculous and absurd a proposal? What a fool will he soon conclude you be,
how hard a Lesson is it? how ill sounding? how ridiculous and absurd a proposal? What a fool will he soon conclude you be,
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and how prodigal of your good counsel, when you advise him to be wise? But yet let some flattering Pleasure come in the way,
and how prodigal of your good counsel, when you Advice him to be wise? But yet let Some flattering Pleasure come in the Way,
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5187
or some spleen against his neighbour, or some suit of Law, or the like, or something that may forfeit his soul,
or Some spleen against his neighbour, or Some suit of Law, or the like, or something that may forfeit his soul,
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5188
and how easily shall all go to the final hazard and undoing of him and his posterity? I see, he can do that for his spleen, his humor, his strumpet, which when he is to do for his God, he startles at as a thing impossible.
and how Easily shall all go to the final hazard and undoing of him and his posterity? I see, he can do that for his spleen, his humour, his strumpet, which when he is to do for his God, he startles At as a thing impossible.
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5189
In the one is his desire, in the other death. To gain the earth with him is to enter Paradise:
In the one is his desire, in the other death. To gain the earth with him is to enter Paradise:
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5190
but to knock and strive to enter into heaven is as terrible as hell it self.
but to knock and strive to enter into heaven is as terrible as hell it self.
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5191
Go to one of our painted Gallants, and require him to do but what an ethnick man can do by no better help then the light of Nature,
Go to one of our painted Gallants, and require him to do but what an ethnic man can do by no better help then the Light of Nature,
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5192
even rather to lay down his life then to do any thing that common Reason checketh at,
even rather to lay down his life then to do any thing that Common Reason checketh At,
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5193
and which a good man thinks a shame to speak of;
and which a good man thinks a shame to speak of;
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rather to leave off to be a man then in that shape and likeness to become a beast;
rather to leave off to be a man then in that shape and likeness to become a beast;
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NONLATINALPHABET, how great a request do you move? Yet how prodigal will he be of his life when his lust or some drunken quarrel shall call for it? To fetch home a phansie, a fashion, a toy, we will go as far as France,
, how great a request do you move? Yet how prodigal will he be of his life when his lust or Some drunken quarrel shall call for it? To fetch home a fancy, a fashion, a toy, we will go as Far as France,
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5196
or to the Indies, for a clod of earth, or a piece of glass; but to visit the fatherless and widows, a Sabbath-days journey is too far.
or to the Indies, for a clod of earth, or a piece of glass; but to visit the fatherless and Widows, a Sabbath-days journey is too Far.
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5197
Every thing that may make us happy is hard; but we never boggle at that which leadeth to destruction.
Every thing that may make us happy is hard; but we never boggle At that which leads to destruction.
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5198
Heaven with all its allurements, with all its beauty and glory, with all its everlastingness cannot win us to that which the glistering of a diamond, which the shadow of a trifle, which the dream of a shadow will do.
Heaven with all its allurements, with all its beauty and glory, with all its everlastingness cannot win us to that which the glistering of a diamond, which the shadow of a trifle, which the dream of a shadow will do.
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5199
God with all his beseeching and entreaties and rich promises shall not move us, when the cringe of a flatterer, the only tongue of a parasite, the smile of a courtesan shall carry us about the world.
God with all his beseeching and entreaties and rich promises shall not move us, when the cringe of a flatterer, the only tongue of a parasite, the smile of a courtesan shall carry us about the world.
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5239
and put on the bowels of mercy and loving kindness.
and put on the bowels of mercy and loving kindness.
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5200
Nor is Glory so eloquent to prevail with us for it self as Shame and Dishonour is to our confusion.
Nor is Glory so eloquent to prevail with us for it self as Shame and Dishonour is to our confusion.
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5201
Nemo non in causa sua potest, quod in causam Dei dubitat; Every man can do that in his own cause which he cannot in Christs;Nemo non in causa sua potest, quod in Causam Dei dubitat; Every man can do that in his own cause which he cannot in Christ;
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5202
can do that for the Devil which he cannot for himself.
can do that for the devil which he cannot for himself.
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5203
So that the reason, why many suppose this behaviour here required by our Saviour to be a matter so hard and difficult, is from the same error.
So that the reason, why many suppose this behaviour Here required by our Saviour to be a matter so hard and difficult, is from the same error.
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5204
Now to manifest the possibility of this, I think I cannot do it better then by an ensample:
Now to manifest the possibility of this, I think I cannot do it better then by an ensample:
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and I will give you one, and that too of an Ethnick man, that knew not Christ,
and I will give you one, and that too of an Ethnic man, that knew not christ,
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5206
nor his rich promises, nor ever heard of the Glory of the Gospel.
nor his rich promises, nor ever herd of the Glory of the Gospel.
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5207
There is a Hill in Italy, Vesuvius they call it, which is wont sometimes to break out in flames of fire to the terror and amazement of all that dwell nigh unto it.
There is a Hill in Italy, Vesuvius they call it, which is wont sometime to break out in flames of fire to the terror and amazement of all that dwell High unto it.
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The first time, that in the memory of man it fired, was in the dayes of Vespasian the Emperor;
The First time, that in the memory of man it fired, was in the days of Vespasian the Emperor;
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5209
at which time it break forth with that horrible noise and cry, with that concussion and shaking of the earth near about it, with that darkness and stench, that all within the compass thought of nothing now but aeternam illam & novissimam mundo noctem, that Time was ended,
At which time it break forth with that horrible noise and cry, with that concussion and shaking of the earth near about it, with that darkness and stench, that all within the compass Thought of nothing now but aeternam Illam & novissimam mundo noctem, that Time was ended,
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and the World drawing to its dissolution.
and the World drawing to its dissolution.
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Pliny the great Philosopher, and the Author of the famous History of Nature, lay then at Misenum, not far off:
pliny the great Philosopher, and the Author of the famous History of Nature, lay then At Misenum, not Far off:
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5212
and out of a desire he had to inform himself, he drew near to the place where he thought the fire begun.
and out of a desire he had to inform himself, he drew near to the place where he Thought the fire begun.
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5213
And in the midst of that horror and confusion so undaunted and fearless was he that he studied,
And in the midst of that horror and confusion so undaunted and fearless was he that he studied,
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5214
and wrote, and eat, and slept, and omitted nothing of his usual Course.
and wrote, and eat, and slept, and omitted nothing of his usual Course.
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5215
His Nephew, a great man afterwards with Trajane the Emperor, out of whom I take this history, reports of himself, that being there at that time, notwithstanding all the terrors and affrightments,
His Nephew, a great man afterwards with Trajan the Emperor, out of whom I take this history, reports of himself, that being there At that time, notwithstanding all the terrors and affrightments,
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5216
yet he called for his books, he read, he noted, as if he had not been near the Mountain Vesuvius,
yet he called for his books, he read, he noted, as if he had not been near the Mountain Vesuvius,
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5217
but in his study and closet: and yet was at that time but eighteen years of age.
but in his study and closet: and yet was At that time but eighteen Years of age.
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5218
I have been somewhat the more large, besides my custome, in opening the particulars of this story,
I have been somewhat the more large, beside my custom, in opening the particulars of this story,
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5219
because it is the very embleme, the very picture of the Worlds dissolution, and of the behaviour which is here enjoyned Christians when that time shall come.
Because it is the very emblem, the very picture of the World's dissolution, and of the behaviour which is Here enjoined Christians when that time shall come.
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5257
Of immortality and eternal life they knew little:
Of immortality and Eternal life they knew little:
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5220
All these fearful signs which here our Saviour reckons up, if we but follow the ensamples which I have now proposed, ought not so much prevail with us as once to make us break our sleep;
All these fearful Signs which Here our Saviour reckons up, if we but follow the ensamples which I have now proposed, ought not so much prevail with us as once to make us break our sleep;
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5221
much less to torment and amaze us;
much less to torment and amaze us;
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5222
much less to take off our chariot-wheels, to retard and cripple us in the ways of righteousness,
much less to take off our Chariot wheels, to retard and cripple us in the ways of righteousness,
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5223
and in that course which leads to bliss; much less to drive us out of the way.
and in that course which leads to bliss; much less to drive us out of the Way.
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5224
What though there be signs in the Sun and Moon and Stars? must my light therefore be turned into darkness? must my Sun set at noon,
What though there be Signs in the Sun and Moon and Stars? must my Light Therefore be turned into darkness? must my Sun Set At noon,
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5225
and my Stars, those virtues which should shine in my soul, fall out of their sphere and firmament? What though the Seas roar and make a noise? shall my impatience be as loud? And if they break their bounds, must I forget mine? What though there be a Famine in the land? must I make my Soul like unto the season, lean and miserable:
and my Stars, those Virtues which should shine in my soul, fallen out of their sphere and firmament? What though the Seas roar and make a noise? shall my impatience be as loud? And if they break their bounds, must I forget mine? What though there be a Famine in the land? must I make my Soul like unto the season, lean and miserable:
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5226
What though there be wars and rumors of wars? must I be at variance with my self,
What though there be wars and rumours of wars? must I be At variance with my self,
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5227
and bid defiance to the Lord of hosts? What though my friends betray me? must I deceive my self? And if the World be ready to sink, must I fall into Hell? Nay rather,
and bid defiance to the Lord of hosts? What though my Friends betray me? must I deceive my self? And if the World be ready to sink, must I fallen into Hell? Nay rather,
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5228
when we see these things come to pass, when these signs come to pass, let it be that we do as occasion serves us:
when we see these things come to pass, when these Signs come to pass, let it be that we do as occasion serves us:
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5229
for God is with us in these signs: Let them be as Signs to us, perswading signs: for God is with us in these Signs: Let them be as Signs to us, persuading Signs:
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5230
Let them have the commanding eloquence of Signs. Let them not be as Shadows, which pass by us, and we regard them not:
Let them have the commanding eloquence of Signs. Let them not be as Shadows, which pass by us, and we regard them not:
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5231
but let them be signa significantia, signs that signifie something, signs to represent something to our Understanding,
but let them be Signs Significantia, Signs that signify something, Signs to represent something to our Understanding,
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5232
and so make an impression on our Wills.
and so make an impression on our Wills.
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5233
Let them be as the Voice of God calling us out of Egypt into a land flowing with milk and honey.
Let them be as the Voice of God calling us out of Egypt into a land flowing with milk and honey.
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5234
Let them be as the Finger of God, and let us follow in that way the line is drawn.
Let them be as the Finger of God, and let us follow in that Way the line is drawn.
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5235
Let them be as a Hand of God, and let us humble our selves under his mighty hand.
Let them be as a Hand of God, and let us humble our selves under his mighty hand.
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5236
Let them be the great Power of God, and let us fall down and worship;
Let them be the great Power of God, and let us fallen down and worship;
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5237
that so we may in his signis signari, with these signs be signed and sealed up to the day of our redemption.
that so we may in his signis signari, with these Signs be signed and sealed up to the day of our redemption.
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5238
When the Sun is darkned, think it is to upbraid thy ignorance, and learn to learn to abound more in knowledge and all judgment. When the Moon shall be turned into bloud, think it is to chide thy Cruelty,
When the Sun is darkened, think it is to upbraid thy ignorance, and Learn to Learn to abound more in knowledge and all judgement. When the Moon shall be turned into blood, think it is to chide thy Cruelty,
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When the Stars fall from heaven, the professors of truth speak lyes, do thou stand fast in the faith.
When the Stars fallen from heaven, the professors of truth speak lies, do thou stand fast in the faith.
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When the powers of heaven are shaken, when there be many sects and divisions, do thou keep the unity of the spirit in the bond of peace, every mans brother, if he will;
When the Powers of heaven Are shaken, when there be many Sects and divisions, do thou keep the unity of the Spirit in the bound of peace, every men brother, if he will;
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and if he will not, every mans brother.
and if he will not, every men brother.
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If the Plague break in, do thou purge the plague of thine own heart, and keep thy self unspotted of the world.
If the Plague break in, do thou purge the plague of thine own heart, and keep thy self unspotted of the world.
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If there be a Famine in the land, do thou fill thy self with the bread of life as with marrow and fatness.
If there be a Famine in the land, do thou fill thy self with the bred of life as with marrow and fatness.
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If Banners be displaid as signs, as the Psalmist speaks, let them be as signs to thee to fight against thy lusts.
If Banners be displayed as Signs, as the Psalmist speaks, let them be as Signs to thee to fight against thy Lustiest.
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When Parents and Brethren and Kinsfolk are false, do thou look up to thy Father in heaven, who is truth it self.
When Parents and Brothers and Kinsfolk Are false, do thou look up to thy Father in heaven, who is truth it self.
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When the World is ready to sink, do thou raise thy self with expectation of eternal glory.
When the World is ready to sink, do thou raise thy self with expectation of Eternal glory.
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This constancy, this resolution, this behaviour Christ requires at our hands: and it will be in vain to plead impossibilities.
This constancy, this resolution, this behaviour christ requires At our hands: and it will be in vain to plead impossibilities.
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For could these men under Nature go so far? and cannot we, who are under Grace, do so much? Could they think that nothing without them could hurt them? and shall fear nothing more then that which is without? Good God! how comes it to pass that Nature should bear more sway in a Pagan,
For could these men under Nature go so Far? and cannot we, who Are under Grace, do so much? Could they think that nothing without them could hurt them? and shall Fear nothing more then that which is without? Good God! how comes it to pass that Nature should bear more sway in a Pagan,
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then the Grace of the Gospel in a Christian? Or have we disputed and trifled Grace out of its power? or hath our abuse of Grace swallowed even Nature and Reason it self up in victory? Tanti vitrum, quanti margaritum? Were these men so rich that they could bestow so much upon a trifle, upon a toy of glass? and cannot we, who are under Grace, give the same price for a rich Jewel.
then the Grace of the Gospel in a Christian? Or have we disputed and trifled Grace out of its power? or hath our abuse of Grace swallowed even Nature and Reason it self up in victory? Tanti vitrum, quanti margaritum? Were these men so rich that they could bestow so much upon a trifle, upon a toy of glass? and cannot we, who Are under Grace, give the same price for a rich Jewel.
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When Themistocles was leading forth his army, by chance he past by where Cocks were fighting,
When Themistocles was leading forth his army, by chance he passed by where Cocks were fighting,
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and shewing them to his Souldiers, Lo, saith he, these have neither altars, nor temples, nor children to fight for;
and showing them to his Soldiers, Lo, Says he, these have neither Altars, nor Temples, nor children to fight for;
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and you see how stoutly they fight for no other end but who shall be the conqueror. and you see how stoutly they fight for no other end but who shall be the conqueror.
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And to this end have I shewn unto you the examples of these Heathen men, as Themistocles did the Cocks to his Army.
And to this end have I shown unto you the Examples of these Heathen men, as Themistocles did the Cocks to his Army.
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For these men nec aras habebant, neque focos.
For these men nec aras habebant, neque focos.
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They were without Christ in the world, received not the promises, neither saw they them so much as afar off; saw not so much as a glimering of that Light which lightneth every man that commeth into the world.
They were without christ in the world, received not the promises, neither saw they them so much as afar off; saw not so much as a glimmering of that Light which lighteneth every man that comes into the world.
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What was their hopes? what was their end? As for Heaven and Hell, their knowledge of them was small.
What was their hope's? what was their end? As for Heaven and Hell, their knowledge of them was small.
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Yet their stomach and courage was such that we, who are Christians, hear it only as a tale, and can scarcely believe it.
Yet their stomach and courage was such that we, who Are Christians, hear it only as a tale, and can scarcely believe it.
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Beloved, I speak this to our shame.
beloved, I speak this to our shame.
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For a great shame it is that Nature, defamed Nature, should more prevail with them then God and Grace with us;
For a great shame it is that Nature, defamed Nature, should more prevail with them then God and Grace with us;
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that they by the power of their Reason should stand the strongest assault and shock of misery,
that they by the power of their Reason should stand the Strongest assault and shock of misery,
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and we run away affrighted from the very phansie and shadow of it. For to whom more is given, of them more shall be required.
and we run away affrighted from the very fancy and shadow of it. For to whom more is given, of them more shall be required.
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And if we Christians cannot look undauntedly when we see these things come to pass, how shall we behold the Heavens gathered together as a Scrowl, the Elements melted, and the Earth burnt up? how shall we be able to hear the trump and the voice of the Arch-angel? If we cannot look up, and lift up our heads when we see these things, with what face shall we meet our Saviour in the clouds? Therefore as our Saviour in this Chapter exhorts, v. 19. let us possess our souls with patience:
And if we Christians cannot look undauntedly when we see these things come to pass, how shall we behold the Heavens gathered together as a Scrowl, the Elements melted, and the Earth burned up? how shall we be able to hear the trump and the voice of the Archangel? If we cannot look up, and lift up our Heads when we see these things, with what face shall we meet our Saviour in the Clouds? Therefore as our Saviour in this Chapter exhorts, v. 19. let us possess our Souls with patience:
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Let us withdraw our souls from our bodies, our minds from our sensual parts; that what is terrible to the eye may have no such aspect on the mind,
Let us withdraw our Souls from our bodies, our minds from our sensual parts; that what is terrible to the eye may have no such aspect on the mind,
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and what is dreadful to the ear may be as musick to the spirit, and what wounds and torments the body may not touch the soul;
and what is dreadful to the ear may be as music to the Spirit, and what wounds and torments the body may not touch the soul;
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that so we may be what we should be, our selves, our own Lords, in our own possession;
that so we may be what we should be, our selves, our own lords, in our own possession;
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that Christ at his coming may find us not let out to Pleasure, not sold to this Vanity,
that christ At his coming may find us not let out to Pleasure, not sold to this Vanity,
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nor in fetters under that fear, nor swallowed up in that Calamity, nor buried in the apprehension of those evils which shall come upon this generation;
nor in fetters under that Fear, nor swallowed up in that Calamity, nor buried in the apprehension of those evils which shall come upon this generation;
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but free in Christ, alive in Christ, active, making these our adversaries friends, these terrors blessings, these signs miracles;
but free in christ, alive in christ, active, making these our Adversaries Friends, these terrors blessings, these Signs Miracles;
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by Christs power working light out of darkness, plenty out of famine, peace out of these wars;
by Christ power working Light out of darkness, plenty out of famine, peace out of these wars;
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that at his second coming he may find us looking up upon him, and lifting up our heads, waiting for the adoption, to wit, the redemption of our body, that so we may be caught up together in the clouds, and be for ever with the Lord in his everlasting Habitations.
that At his second coming he may find us looking up upon him, and lifting up our Heads, waiting for the adoption, to wit, the redemption of our body, that so we may be caught up together in the Clouds, and be for ever with the Lord in his everlasting Habitations.
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I have done with the first Point, the Possibility of the Doctrine, That we must arm our selves with courage and resolution against common calamities.
I have done with the First Point, the Possibility of the Doctrine, That we must arm our selves with courage and resolution against Common calamities.
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I proceed now to the second, That it is an argument of great folly not to do so.
I proceed now to the second, That it is an argument of great folly not to do so.
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What is Folly but a mistake of things, a mistake of their nature, and of their end? Not only a privative ignorance, which may be in children and simple men;
What is Folly but a mistake of things, a mistake of their nature, and of their end? Not only a privative ignorance, which may be in children and simple men;
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but, as the Hebrew Doctors call it, a possessive ignorance, possessing us with false opinions of things;
but, as the Hebrew Doctors call it, a possessive ignorance, possessing us with false opinions of things;
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making us run counter to that light which Wisdome holdeth forth;
making us run counter to that Light which Wisdom holds forth;
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placing pleasure upon that which bringeth no delight, and horror upon that which rightly considered hath no terror at all;
placing pleasure upon that which brings no delight, and horror upon that which rightly considered hath no terror At all;
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transforming a Devil into an Angel of light, and turning Light it self into Darkness; making the signs of Gods favor arguments of his wrath;
transforming a devil into an Angel of Light, and turning Light it self into Darkness; making the Signs of God's favour Arguments of his wrath;
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calling Afflictions and Calamities, which are the instructions of a Father, the blows of an Enemy;
calling Afflictions and Calamities, which Are the instructions of a Father, the blows of an Enemy;
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and if Calamities be whips, making them Scorpions.
and if Calamities be whips, making them Scorpions.
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An unwise man, saith the Psalmist, knoweth it not, and a fool doth not consider it: an unwise man, Says the Psalmist, Knoweth it not, and a fool does not Consider it:
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He doth not consider either the nature of these signs, or the end for which they are sent;
He does not Consider either the nature of these Signs, or the end for which they Are sent;
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but is led by likeness and opinion.
but is led by likeness and opinion.
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The natural man perceiveth not the things of Gods spirit, but they are foolishness unto him; as the words of fools, which signifie nothing: The natural man perceives not the things of God's Spirit, but they Are foolishness unto him; as the words of Fools, which signify nothing:
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And therefore he puts what sense and meaning he please upon them, an interpreter the worst of a thousand.
And Therefore he puts what sense and meaning he please upon them, an interpreter the worst of a thousand.
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And so he finds not evils, but makes them; makes them the mothers of his sorrow, which might be the helpers of his joy.
And so he finds not evils, but makes them; makes them the mother's of his sorrow, which might be the helpers of his joy.
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5288
When Reason and Religion are thrust out of the chair, the Passions full soon take their room, and dictate heavy things.
When Reason and Religion Are thrust out of the chair, the Passion full soon take their room, and dictate heavy things.
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Then either Fear shakes us, or Hope makes us mad; either Grief pulls us down, or Joy transports us.
Then either fear shakes us, or Hope makes us mad; either Grief pulls us down, or Joy transports us.
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One is afraid where no fear is, as the Psalmist speaks: another is struck dead at the sight of a statue:
One is afraid where no Fear is, as the Psalmist speaks: Another is struck dead At the sighed of a statue:
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and to some even Joy it self hath been as fatal as a thunderbolt.
and to Some even Joy it self hath been as fatal as a thunderbolt.
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All is from Opinion, the mistress of fools, which makes the shaking of a leaf as terrible as an earth-quake;
All is from Opinion, the mistress of Fools, which makes the shaking of a leaf as terrible as an earthquake;
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makes Poverty more sad, the Plague more infectious, Famine and the Sword more killing then they are.
makes Poverty more sad, the Plague more infectious, Famine and the Sword more killing then they Are.
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It is not the tooth of Envy, it is my Phansie bows me. It is not the reproach of an Enemy hurts me:
It is not the tooth of Envy, it is my Fancy bows me. It is not the reproach of an Enemy hurts me:
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It was but a word, and Opinion hath turned it into a stone. It is not an army of Sorrows, it is my own Phansie overthrows me.
It was but a word, and Opinion hath turned it into a stone. It is not an army of Sorrows, it is my own Fancy overthrows me.
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What St. Ambrose speaks of Poverty, is true of all those evils which are so terrible to flesh and bloud;
What Saint Ambrose speaks of Poverty, is true of all those evils which Are so terrible to Flesh and blood;
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Non naturae paupertas, sed opinionis vis est, Poverty, as men call it, is but a phansie;Non naturae paupertas, sed opinionis vis est, Poverty, as men call it, is but a fancy;
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there is no such thing indeed. It is but a figment, an Idole: Men first framed it, and set it up, and trembled before it.
there is no such thing indeed. It is but a figment, an Idol: Men First framed it, and Set it up, and trembled before it.
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As some Naturalists tell us that the Rainbow is oculi opus, a thing framed only by the eye,
As Some Naturalists tell us that the Rainbow is oculi opus, a thing framed only by the eye,
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because there are no such colours on the cloud as we see;
Because there Are no such colours on the cloud as we see;
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so this difference of Rich and Poor, of Honorable and Dishonorable, of Wars and Peace, of Sorrow and Joy, is but a creature of the Eye.
so this difference of Rich and Poor, of Honourable and Dishonourable, of Wars and Peace, of Sorrow and Joy, is but a creature of the Eye.
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Did we not think the Souldier tremble, we had disarmed him: Did we not think Calamities grievous, we might rejoyce in them:
Did we not think the Soldier tremble, we had disarmed him: Did we not think Calamities grievous, we might rejoice in them:
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Did not our Folly make these Signs terrible, we might then look up, and lift up our heads.
Did not our Folly make these Signs terrible, we might then look up, and lift up our Heads.
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We read of Smyndenides the Sybanite, that he was so extreamly dainty that he would grow weary at the sight of another mans labour,
We read of Smyndenides the Sybanite, that he was so extremely dainty that he would grow weary At the sighed of Another men labour,
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and therefore, when he sometimes saw a man labouring and painfully digging, he began to faint and pant, and desired to be removed:
and Therefore, when he sometime saw a man labouring and painfully digging, he began to faint and pant, and desired to be removed:
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Quà m inclementer fodicat! saith he, What a cruel and merciless digger is this? So it is with us.Quà m inclementer fodicat! Says he, What a cruel and merciless digger is this? So it is with us.
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Our delicate and tender education, our familiarity with the vanities of this world, have betrayed our Reason to our Sensual parts,
Our delicate and tender education, our familiarity with the vanities of this world, have betrayed our Reason to our Sensual parts,
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so that we startle at every unusual object, tremble at every apparition, make War and Famine and Persecution more terrible then they are, sink under those signs and warnings from heaven at which we should look up, and lift up our heads.
so that we startle At every unusual Object, tremble At every apparition, make War and Famine and Persecution more terrible then they Are, sink under those Signs and Warnings from heaven At which we should look up, and lift up our Heads.
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This our way uttereth our foolishness, as the Psalmist speaks.This our Way utters our foolishness, as the Psalmist speaks.
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For is it not a great folly to create evils, to multiply evils? to discolour that which was sent for our good,
For is it not a great folly to create evils, to multiply evils? to discolour that which was sent for our good,
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and make it evil? to make that which speaketh peace and comfort unto us a messenger of Death?
and make it evil? to make that which speaks peace and Comfort unto us a Messenger of Death?
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Let us now consider the Lets and Impedimens, or the Reasons why our hearts fail us at such sights as these.
Let us now Consider the Lets and Impedimens, or the Reasons why our hearts fail us At such sights as these.
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I shall at this time only remove a pretended one;
I shall At this time only remove a pretended one;
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having formerly at large upon another Text, Matth. 24. 25. spoken of Self-love and Want of Faith, which are real and true hindrances of Christian Courage.
having formerly At large upon Another Text, Matthew 24. 25. spoken of Self-love and Want of Faith, which Are real and true hindrances of Christian Courage.
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5315
The main pretense we make for our pusillanimity and cowardise is our natural Weakness, which we derived from our first parents,
The main pretense we make for our pusillanimity and cowardice is our natural Weakness, which we derived from our First Parents,
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and brought with us into the world.
and brought with us into the world.
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5340
Again, even in children we see many good and gracious qualities, which by good education come to excellent effect.
Again, even in children we see many good and gracious qualities, which by good education come to excellent Effect.
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For thus we lay every burden upon our fore-fathers shoulders, and Adam is arraigned every day as guilty of every defect, of every sin which is committed in the world.
For thus we lay every burden upon our Forefathers shoulders, and Adam is arraigned every day as guilty of every defect, of every since which is committed in the world.
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5318
HOMOSUM; I am a man, the child of Adam, born under wrath, is the common apology of the men of this world,HOMOSUM; I am a man, the child of Adam, born under wrath, is the Common apology of the men of this world,
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5319
when they fall into those sins which by watching over themselves they might, and which in duty they are bound to avoid.
when they fallen into those Sins which by watching over themselves they might, and which in duty they Are bound to avoid.
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As we fell in Adam, so Adam falls in us, falls under fears and sorrows and calamities,
As we fell in Adam, so Adam falls in us, falls under fears and sorrows and calamities,
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unto the end of the world.
unto the end of the world.
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And, if we observe it, this is so common a plea, and so stoutly and resolvedly stood to,
And, if we observe it, this is so Common a plea, and so stoutly and resolvedly stood to,
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as if men did rather boast of it then bemoan it;
as if men did rather boast of it then bemoan it;
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and did rather make use of it as a comfort after sin, then fear it as a burden pressing and inclining to it.
and did rather make use of it as a Comfort After since, then Fear it as a burden pressing and inclining to it.
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5325
For the best excuse they have, the best plea they make, is, that they are the children of Adam.
For the best excuse they have, the best plea they make, is, that they Are the children of Adam.
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5326
I deny not that we drew this Weakness from our first parents:
I deny not that we drew this Weakness from our First Parents:
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I leave it not after Baptisme as subsistent by it self, but bound to the center of the earth, with the Manichee;
I leave it not After Baptism as subsistent by it self, but bound to the centre of the earth, with the Manichee;
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nor washt to nothing in the Font, with Pelagius:
nor washed to nothing in the Font, with Pelagius:
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5329
But yet (and it will be worth your observation) I take it to be a matter of difficulty to judge of what strength it is.
But yet (and it will be worth your observation) I take it to be a matter of difficulty to judge of what strength it is.
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I fear we make it stronger then it is;
I Fear we make it Stronger then it is;
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and I am sure a Christian is bound by that religion which he professes to encounter and tame and crucifie it.
and I am sure a Christian is bound by that Religion which he Professes to encounter and tame and crucify it.
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For take us in our infancy, not altered à puris naturalibus, from that which we were made;
For take us in our infancy, not altered à puris Naturalibus, from that which we were made;
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and then we do not understand our selves, much less the Weakness of our nature. And then take us in our years of discretion;
and then we do not understand our selves, much less the Weakness of our nature. And then take us in our Years of discretion;
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5334
before we can come to discover it, Custome and Education, if good, hath much abated;
before we can come to discover it, Custom and Education, if good, hath much abated;
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if evil, hath much improved the force of it, and our Sloth or Cowardise hath made it strong.
if evil, hath much improved the force of it, and our Sloth or Cowardice hath made it strong.
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5336
A strange thing it is to see little children in their tender years prompt and witty to villany,
A strange thing it is to see little children in their tender Years prompt and witty to villainy,
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5337
as if they had gone to School to it in their mothers womb:
as if they had gone to School to it in their mother's womb:
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and this we may impute to original Sin. But yet Divines generally consent that this original Sin is alike in all;
and this we may impute to original Sin. But yet Divines generally consent that this original since is alike in all;
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5339
only it works more or less according to the diversity of mens tempers, as water runs swifter down a Hill then in a Plain.
only it works more or less according to the diversity of men's tempers, as water runs swifter down a Hill then in a Plain.
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5379
and lead us captive, and keep us in prison, so that we cannot look up.
and led us captive, and keep us in prison, so that we cannot look up.
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5341
In pueri elucet spes plurimorum, saith Quintilian, quae cùm emoritur aetate, manifestum est non defecisse naturam, sed curam; In pueri elucet spes plurimorum, Says Quintilian, Quae cùm emoritur Age, Manifest est non defecisse naturam, sed curam;
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5342
In children many times there is a beam and hope of Goodness, which, if not cherisht by Discipline, is dampt and darkned;
In children many times there is a beam and hope of goodness, which, if not cherished by Discipline, is dampt and darkened;
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a sign that Nature was not wanting, but our Care. Now from whence this difference should come is not easie to discern:
a Signen that Nature was not wanting, but our Care. Now from whence this difference should come is not easy to discern:
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but this we cannot but observe, That be the strength of original Sin what it will,
but this we cannot but observe, That be the strength of original since what it will,
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yet there is no man but is more wicked then the strength of any natural Weakness or primitive Corruption can constrain.
yet there is no man but is more wicked then the strength of any natural Weakness or primitive Corruption can constrain.
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For when evil Education, bad Enamples, long Custome, and Continuance in sin have bred in us a habit of sinning, cùm per secordiam vires, tempus, ingenium defluxere, naturae infirmitas accusatur, when through sloth and idleness, through luxury and distemper our time is lost, our bodies decayed, our wits dulled, we cast all the fault upon the Weakness of our Nature;
For when evil Education, bad Examples, long Custom, and Continuance in since have bred in us a habit of sinning, cùm per secordiam vires, Tempus, ingenium defluxere, naturae Infirmitas accusatur, when through sloth and idleness, through luxury and distemper our time is lost, our bodies decayed, our wits dulled, we cast all the fault upon the Weakness of our Nature;
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5347
and our full growth in sin we attribute to that Seed of sin which we should have choaked.
and our full growth in since we attribute to that Seed of since which we should have choked.
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5348
Behold, the Signs in the heaven, the Sun darkned, the Moon turned into bloud;
Behold, the Signs in the heaven, the Sun darkened, the Moon turned into blood;
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5349
See Poverty coming towards you as an armed man, Famine riding upon a pale horse, killing with Hunger and with Death;
See Poverty coming towards you as an armed man, Famine riding upon a pale horse, killing with Hunger and with Death;
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5350
Behold the Plague destroying, Persecution raging. I say, Behold these:
Behold the Plague destroying, Persecution raging. I say, Behold these:
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5351
for to this thou wert made, for this thou wert sent into the world, to behold and look up upon these;
for to this thou Wertenberg made, for this thou Wertenberg sent into the world, to behold and look up upon these;
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to look up, and be undaunted; nay, to look up, and leap and rejoyce.
to look up, and be undaunted; nay, to look up, and leap and rejoice.
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5353
For thy whole life is but a preparation and Eve to this great Holiday of sights.
For thy Whole life is but a preparation and Eve to this great Holiday of sights.
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5354
If the eye of Nature be too weak, thou hast an unction from the Holy one, the unction of the blessed Spirit.
If the eye of Nature be too weak, thou hast an unction from the Holy one, the unction of the blessed Spirit.
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5355
For this end Christ came into the world, for this end did he pour forth his grace, that he might refresh thy spirits,
For this end christ Come into the world, for this end did he pour forth his grace, that he might refresh thy spirits,
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and clear thy eye-sight, that thou mayest look up, and lift up thy head. For tell me;
and clear thy eyesight, that thou Mayest look up, and lift up thy head. For tell me;
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5357
Why were we baptized? why are we Christians? Is it not to mortifie our earthly members and lusts, to dead in our selves the bitter root of Sin? Is it not to spiritualize, to angelifie, (I had almost said to deifie) our Nature? For we are no further Christians nisi in quantum caeperimus esse angeli, but so far forth as we are like unto the Angels;
Why were we baptised? why Are we Christians? Is it not to mortify our earthly members and Lustiest, to dead in our selves the bitter root of since? Is it not to spiritualize, to Angelify, (I had almost said to deify) our Nature? For we Are no further Christians nisi in quantum caeperimus esse angeli, but so Far forth as we Are like unto the Angels;
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5358
I may add, and St. Peter doth warrant me, so far forth as we are made partakers of the Divine Nature.
I may add, and Saint Peter does warrant me, so Far forth as we Are made partakers of the Divine Nature.
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Were we not baptized into this faith? I speak to Christians, whose life should be a continual warfare, not against Beasts,
Were we not baptised into this faith? I speak to Christians, whose life should be a continual warfare, not against Beasts,
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but our Passions, which, if they be not tyed up and held in with bitt and bridle, are as fierce and violent as they:
but our Passion, which, if they be not tied up and held in with bit and bridle, Are as fierce and violent as they:
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And a strange kind of weakness it is to talk of Weakness when we are to fight;
And a strange kind of weakness it is to talk of Weakness when we Are to fight;
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for this is to yield before we strike a stroke; not to be put to flight, but to run away.
for this is to yield before we strike a stroke; not to be put to flight, but to run away.
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Nec mirum, si vincantur, qui jam victi sunt; Nec Mirum, si vincantur, qui jam Victi sunt;
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and it is no marvail if we fall by conquest, who in our own opinion are already overcome.
and it is no marvel if we fallen by conquest, who in our own opinion Are already overcome.
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5365
Beloved, are we weak in Adam? Yet are we strong in Christ.
beloved, Are we weak in Adam? Yet Are we strong in christ.
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I can do all things, saith Paul, and suffer all things, through Christ that strengthneth me. I can do all things, Says Paul, and suffer all things, through christ that strengtheneth me.
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Though many blemishes befall us by Adams sin in our understandings and in our wills, yet what we lost in Adam, that with infinite advantage is supplyed in Christ.
Though many blemishes befall us by Adams since in our understandings and in our wills, yet what we lost in Adam, that with infinite advantage is supplied in christ.
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5368
Are we truly Christians? Then these things, these fearful sights, cannot hurt us. If they hurt us, it is because we are not Christians.
are we truly Christians? Then these things, these fearful sights, cannot hurt us. If they hurt us, it is Because we Are not Christians.
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5369
There is a fable that past amongst the Heathen, that Vulcan offended with the men of Athens, told them they should be all fools;
There is a fable that passed among the Heathen, that Megalo offended with the men of Athens, told them they should be all Fools;
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but Pallas, who favoured them, told them they should indeed be fools, but withall that their folly should not hurt them.
but Pallas, who favoured them, told them they should indeed be Fools, but withal that their folly should not hurt them.
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5371
Our case is not much unlike:
Our case is not much unlike:
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For though the Devil hath made us fools and weak, yet Christ the Wisdome of the Father hath given us this gift, that this Weakness shall never hurt us unless we will. Fear not therefore:
For though the devil hath made us Fools and weak, yet christ the Wisdom of the Father hath given us this gift, that this Weakness shall never hurt us unless we will. fear not Therefore:
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why should we fear? Christ hath subdued our enemies, and taken from them every weapon that may hurt us.
why should we Fear? christ hath subdued our enemies, and taken from them every weapon that may hurt us.
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He hath taken the sting not only from Sin, but from those evils which are the natural issues and products of Sin. He hath made Afflictions joyful, Terrors lovely, that thou mayest look up upon them,
He hath taken the sting not only from since, but from those evils which Are the natural issues and products of Sin. He hath made Afflictions joyful, Terrors lovely, that thou Mayest look up upon them,
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and lift up thy head. I have done with this pretense of natural Weakness, and with my second part;
and lift up thy head. I have done with this pretense of natural Weakness, and with my second part;
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and I come now to the third and last, the encouragement our Saviour giveth; For your redemption draweth nigh.
and I come now to the third and last, the encouragement our Saviour gives; For your redemption draws High.
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And when these things come to pass, when such terrible signs appear, this news is very seasonable.
And when these things come to pass, when such terrible Signs appear, this news is very seasonable.
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As cold waters to a thirsty soul, so is the promise of liberty to those who have been in bondage all their life long, under the fear of those evils which shew themselves unto us, As cold waters to a thirsty soul, so is the promise of liberty to those who have been in bondage all their life long, under the Fear of those evils which show themselves unto us,
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When we are sold under Sin, and by that sold under fears of Calamities, of Death, of Hell;
When we Are sold under since, and by that sold under fears of Calamities, of Death, of Hell;
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when the Heaven loures upon us, and Hell opens its mouth;
when the Heaven loures upon us, and Hell Opens its Mouth;
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then a message of Redemption is a word fitly spoken, a word upon its wheels, guided and directed by art,
then a message of Redemption is a word fitly spoken, a word upon its wheels, guided and directed by art,
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and is as delightful as apples of Gold with pictures of silver.
and is as delightful as Apples of Gold with pictures of silver.
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5384
It is that Peny in the evening which makes the Labourer bear the burden all the day.
It is that Penny in the evening which makes the Labourer bear the burden all the day.
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How will that Souldier fight who heareth of a reserve and party at hand to aid him? How will the Prisoner even sing in his chains,
How will that Soldier fight who hears of a reserve and party At hand to aid him? How will the Prisoner even sing in his chains,
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5386
when news is brought that his ransome is paid, and his redemption near at hand? It is a liberty to be told we shall be free:
when news is brought that his ransom is paid, and his redemption near At hand? It is a liberty to be told we shall be free:
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5387
And it is not easie to determine whither it more affect us when it is come,
And it is not easy to determine whither it more affect us when it is come,
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or when it is but in the approach, drawing nigh;
or when it is but in the approach, drawing High;
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5389
when we are free, or when we are but told that shortly we shall be so.
when we Are free, or when we Are but told that shortly we shall be so.
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And indeed our Redemption is actus individuus, one entire act; and we are redeemed at once from all;
And indeed our Redemption is actus individuus, one entire act; and we Are redeemed At once from all;
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though the full accomplishment of it be by degrees.
though the full accomplishment of it be by Degrees.
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When we are redeemed from Sin, we are redeemed from the Grave, redeemed from the fear of Death;
When we Are redeemed from since, we Are redeemed from the Grave, redeemed from the Fear of Death;
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redeemed from all fear of these fearful Signs and Apparitions, redeemed by our Captain, who besides the ransome he paid down, hath taught us to handle the weapons of our warfare, hath proposed a crown, hath taught us to shake off our fetters and break our bonds asunder.
redeemed from all Fear of these fearful Signs and Apparitions, redeemed by our Captain, who beside the ransom he paid down, hath taught us to handle the weapons of our warfare, hath proposed a crown, hath taught us to shake off our fetters and break our bonds asunder.
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For to this end, he paid down the ransome:
For to this end, he paid down the ransom:
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and, if we do it not, we are not redeemed, no not when we are redeemed.
and, if we do it not, we Are not redeemed, no not when we Are redeemed.
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5396
It is enough for him to open the prison-doors: Certainly it is our duty to come out, and not still to love our fetters,
It is enough for him to open the prison-doors: Certainly it is our duty to come out, and not still to love our fetters,
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because our Redeemer hath led Captivity captive.
Because our Redeemer hath led Captivity captive.
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But we may say truly of this first Redemption what some in St. Paul said falsly of the second Resurrection, This Redemption is past already, past on our Redeemers side, nothing left undone by him:
But we may say truly of this First Redemption what Some in Saint Paul said falsely of the second Resurrection, This Redemption is passed already, passed on our Redeemer's side, nothing left undone by him:
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only it remains on ours to sue out our pardon, and make our Redemption sure.
only it remains on ours to sue out our pardon, and make our Redemption sure.
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Nor is it any derogation from our Saviours merit that we have a part in this work.
Nor is it any derogation from our Saviors merit that we have a part in this work.
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5418
as he is acting his part, and playing Judas in the shape of Peter? Should he meet Balaam when he is not so wise as his Ass? or Jonah,
as he is acting his part, and playing Judas in the shape of Peter? Should he meet balaam when he is not so wise as his Ass? or Jonah,
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when he runs from Niniveh to Tarsus? Should he come to us at midnight,
when he runs from Nineveh to Tarsus? Should he come to us At midnight,
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For would we have our Saviour redeem them from prison who will not go out? free them from sin who are resolved to continue in sin because this grace hath abounded, and will be more slaves because they had leave to be free? or seal up their Redemption who will not sue it out? But now this is but redemptio elevans, as the Schools speak, a Redemption which lifts us up from our former low condition,
For would we have our Saviour Redeem them from prison who will not go out? free them from since who Are resolved to continue in since Because this grace hath abounded, and will be more slaves Because they had leave to be free? or seal up their Redemption who will not sue it out? But now this is but redemptio Elevans, as the Schools speak, a Redemption which lifts us up from our former low condition,
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and puts us in a fair possibility of enlargement; nay in a certainty, if we our selves hinder not.
and puts us in a fair possibility of enlargement; nay in a certainty, if we our selves hinder not.
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5403
But yet when it hath its proper and natural working, when we do not ponire obicem, when we hinder it not, it works according to the capacity of the subject.
But yet when it hath its proper and natural working, when we do not ponire obicem, when we hinder it not, it works according to the capacity of the Subject.
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5404
It works out Sin, yet leaves us sinners; it regulates our Passions, let leaves us subject to them;
It works out since, yet leaves us Sinners; it regulates our Passion, let leaves us Subject to them;
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it works out Fear, yet leaves us fearful. The Old man is crucified, but not yet dead;
it works out fear, yet leaves us fearful. The Old man is Crucified, but not yet dead;
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the Passions are subdued, but not quite extinguished.
the Passion Are subdued, but not quite extinguished.
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5407
The Inward man dare look Death and all the terrors of the world in the face,
The Inward man Dare look Death and all the terrors of the world in the face,
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but the Outward man turns away from such sight.
but the Outward man turns away from such sighed.
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And therefore there is another Redemption that they call praeservantem, which settles and establishes us, preserves us in an Angelical state, free from Sin, from Passions, from Fear.
And Therefore there is Another Redemption that they call praeservantem, which settles and establishes us, preserves us in an Angelical state, free from since, from Passion, from fear.
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And when this comes, we shall sin no more, hope no more, fear no more:
And when this comes, we shall sin no more, hope no more, Fear no more:
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All sins shall be purged out, all hope shall be fulfilled, all tears shall be wiped from our eyes,
All Sins shall be purged out, all hope shall be fulfilled, all tears shall be wiped from our eyes,
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and all trembling from our hearts.
and all trembling from our hearts.
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5413
And this is the Redemption here meant, the only trust of the Christian, the expectation of the faithful, the water of life to refresh them in this valley of tears, the only cordial for the passion of the Heart, the only rock for Hope to anchor at, the true fountain from which the waters of Comfort and Salvation are to be drawn.
And this is the Redemption Here meant, the only trust of the Christian, the expectation of the faithful, the water of life to refresh them in this valley of tears, the only cordial for the passion of the Heart, the only rock for Hope to anchor At, the true fountain from which the waters of Comfort and Salvation Are to be drawn.
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But then I must tell you, this Fountain of comfort is like the pool of Bethesda;
But then I must tell you, this Fountain of Comfort is like the pool of Bethesda;
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5415
it is not medicinable till an Angel hath stirred it. For our own carnal Imaginations, may be as so many evil Angels to trouble it;
it is not medicinable till an Angel hath stirred it. For our own carnal Imaginations, may be as so many evil Angels to trouble it;
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and then we draw bitterness and poyson instead of comfort.
and then we draw bitterness and poison instead of Comfort.
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5417
For, a little to change St. Paul's words, Why should it be thought a thing incredible, why should it be thought a thing desirable with some men that the world and all that is in the world should have an end? Why should they desire the coming of Christ? Should he come to meet the Hypocrite with his form of Religion, his feigned sighs and cheating grones,
For, a little to change Saint Paul's words, Why should it be Thought a thing incredible, why should it be Thought a thing desirable with Some men that the world and all that is in the world should have an end? Why should they desire the coming of christ? Should he come to meet the Hypocrite with his from of Religion, his feigned sighs and cheating groans,
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5420
when we are in our beds of lust and sensuality? Can there be any comfort to the wicked in that fire which devours before him, or in that tempest which is round about him? But if we be qualified as we ought to be,
when we Are in our Beds of lust and sensuality? Can there be any Comfort to the wicked in that fire which devours before him, or in that tempest which is round about him? But if we be qualified as we ought to be,
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if we repent of our sins, and bring forth fruits worthy of amendment of life; if we keep our loins girt, and our lamps burning;
if we Repent of our Sins, and bring forth fruits worthy of amendment of life; if we keep our loins girded, and our lamps burning;
cs pns12 vvb pp-f po12 n2, cc vvi av n2 j pp-f n1 pp-f n1; cs pns12 vvb po12 n2 vvn, cc po12 n2 vvg;
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if we be doing our Masters will, and waiting for his coming;
if we be doing our Masters will, and waiting for his coming;
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then the signs of his coming, that fill the hearts of others with dread, will fill ours with joy.
then the Signs of his coming, that fill the hearts of Others with dread, will fill ours with joy.
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Then when the ungodly shall cry to the mountains to cover them, we shall look up with confidence, and lift up our heads: for our redemption draweth nigh.
Then when the ungodly shall cry to the Mountains to cover them, we shall look up with confidence, and lift up our Heads: for our redemption draws High.
av c-crq dt j vmb vvi p-acp dt n2 pc-acp vvi pno32, pns12 vmb vvi a-acp p-acp n1, cc vvb a-acp po12 n2: c-acp po12 n1 vvz av-j.
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The Twelfth SERMON, Preached before the HONORABLE JUDGES AT AN ASSIZES HELD AT Northampton. ROM. XIII. 4. He beareth not the sword in vain. THE words are St. Pauls.
The Twelfth SERMON, Preached before the HONOURABLE JUDGES AT an ASSIZES HELD AT Northampton. ROM. XIII. 4. He bears not the sword in vain. THE words Are Saint Paul's.
dt ord n1, vvn p-acp dt j n2 p-acp dt n2 vvd p-acp np1. np1. np1. crd pns31 vvz xx dt n1 p-acp j. dt n2 vbr n1 npg1.
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And it sounds well when an Apostle blows the trumpet before the Magistrate, and proclaims his power.
And it sounds well when an Apostle blows the trumpet before the Magistrate, and proclaims his power.
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But as the sound was good, so was it now high time it should be heard.
But as the found was good, so was it now high time it should be herd.
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Christianity was at the bar, and the Gospel arraigned of high Treason. Christ and Caesar were set at odds;
Christianity was At the bar, and the Gospel arraigned of high Treason. christ and Caesar were Set At odds;
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and, as if his Disciples had forsaken him to follow Judas the Galilaean;
and, as if his Disciples had forsaken him to follow Judas the Galilaean;
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and of Christians were turned Gaulenites, the rumor was, that this new doctrine endangered the State,
and of Christians were turned Gaulenites, the rumor was, that this new Doctrine endangered the State,
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and one Kingdome was set up to ruin another; and the knitting of a Church was the untying of civil Society.
and one Kingdom was Set up to ruin Another; and the knitting of a Church was the untying of civil Society.
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This was one of the Devils first assaults against the Church: And he made it not but upon advantage.
This was one of the Devils First assaults against the Church: And he made it not but upon advantage.
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For a sect of people there were, who as Josephus saith, would have NONLATINALPHABET * NONLATINALPHABET, no Lord but God, no King but the King of Kings;
For a sect of people there were, who as Josephus Says, would have *, no Lord but God, no King but the King of Kings;
p-acp dt n1 pp-f n1 a-acp vbdr, r-crq p-acp np1 vvz, vmd vhi *, dx n1 p-acp np1, dx n1 p-acp dt n1 pp-f n2;
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and all this under the fair pretense of maintaining their priviledge and freedom. They would have heard with delight St. Paul speak of a quiet and peaceable life:
and all this under the fair pretense of maintaining their privilege and freedom. They would have herd with delight Saint Paul speak of a quiet and peaceable life:
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but his NONLATINALPHABET, Be subject, was a word which bored their ears, and changed their countenance.
but his, Be Subject, was a word which bored their ears, and changed their countenance.
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What? sell their freedom to buy their peace, and after an entail of Liberty yield their neck to the yoke of Subjection? This was not for the honor of a Galilaean,
What? fell their freedom to buy their peace, and After an entail of Liberty yield their neck to the yoke of Subjection? This was not for the honour of a Galilaean,
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or a Jew, of those who had Abraham to their father. This coat of Disobedience you see was made up by others;
or a Jew, of those who had Abraham to their father. This coat of Disobedience you see was made up by Others;
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but some said Christianity did wear it.
but Some said Christianity did wear it.
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Therefore the Apostle here presents her in an humble posture, upon the knee, bowing to the Sword, and kneeling to Authority.
Therefore the Apostle Here presents her in an humble posture, upon the knee, bowing to the Sword, and kneeling to authority.
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In the former Chapter he laid open and unfolded NONLATINALPHABET, that large body of Philosophy, those numerous precepts of mutual conversation.
In the former Chapter he laid open and unfolded, that large body of Philosophy, those numerous Precepts of mutual Conversation.
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He levelled the hills, and raised the valleys; he disarmed men of all instruments of private revenge;
He leveled the hills, and raised the valleys; he disarmed men of all Instruments of private revenge;
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and he points in this Chapter to the higher Powers, and enjoyeth Loyalty and Obedience.
and he points in this Chapter to the higher Powers, and Enjoyeth Loyalty and obedience.
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And having laid his ground work, and drawn that first and fundamental axiome, That all Power and Jurisdiction is from God, he brings in the Magistrate NONLATINALPHABET, •• a souldier, with a Sword in his hand;
And having laid his ground work, and drawn that First and fundamental axiom, That all Power and Jurisdiction is from God, he brings in the Magistrate, •• a soldier, with a Sword in his hand;
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and the motto is, NON FRUSTRA: For he beareth not the sword in vain. We no sooner hear of a Sword, but we think of Power.
and the motto is, NON FRUSTRA: For he bears not the sword in vain. We no sooner hear of a Sword, but we think of Power.
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When the Angel held one at the East-side of Paradise, it was to keep the way of the tree of life.
When the Angel held one At the East-side of Paradise, it was to keep the Way of the tree of life.
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When Abraham drew one for recovery of his Nephew Lot, he had jus gladii, the power of the Sword;
When Abraham drew one for recovery of his Nephew Lot, he had jus gladii, the power of the Sword;
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and so had David, when he smote his enemies on the hinder parts:
and so had David, when he smote his enemies on the hinder parts:
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Do we hear the Word called a sword. It is NONLATINALPHABET, mighty in operation. Is the Spirit a sword? That Sword is power.
Do we hear the Word called a sword. It is, mighty in operation. Is the Spirit a sword? That Sword is power.
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So saith St. Ambrose, Spiritus, gladius verbi; verbum, gladius Spiritûs, The Word is the sword of the Spirit,
So Says Saint Ambrose, Spiritus, gladius verbi; verbum, gladius Spiritûs, The Word is the sword of the Spirit,
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and the Spirit the sword of the Word; both are Swords, both powerful.
and the Spirit the sword of the Word; both Are Swords, both powerful.
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The Sword was insigne magistratûs, an ensign and badge of autority, put into the hand of Kings and Emperours when they put on their robes, their purple, NONLATINALPHABET, those Princely and peculiar vestiments, to work obedience in the people,
The Sword was insigne magistratûs, an ensign and badge of Authority, put into the hand of Kings and emperors when they put on their robes, their purple,, those Princely and peculiar vestments, to work Obedience in the people,
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and to win reverence from the subject, nè orederentur esse privati, saith Aquinas, lest the people should mistake them,
and to win Reverence from the Subject, nè orederentur esse Private, Says Aquinas, lest the people should mistake them,
cc pc-acp vvi n1 p-acp dt n-jn, fw-la fw-la fw-la fw-la, vvz np1, cs dt n1 vmd vvi pno32,
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and esteem them as private men, as fit to feel a sword as to bear one.
and esteem them as private men, as fit to feel a sword as to bear one.
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Not to be too anxious in cutting out our way and making our passage;
Not to be too anxious in cutting out our Way and making our passage;
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the Civilians will enform us that the word Sword is not taken meerly pro telo, for a material sword,
the Civilians will inform us that the word Sword is not taken merely Pro telo, for a material sword,
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but that it includes merum imperium, the Right of drawing the sword, that vindicative and coactive Power, pressing on,
but that it includes merum imperium, the Right of drawing the sword, that vindicative and coactive Power, pressing on,
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and breaking through the strongest opposition, battering down tumults, sedition, disorders, and making way to the peace of the weal-publick.
and breaking through the Strongest opposition, battering down tumults, sedition, disorders, and making Way to the peace of the Well-public.
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5459
Well then, we see, a coercive and restraining power, a Sword there is.
Well then, we see, a coercive and restraining power, a Sword there is.
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For the Almighty teacheth not Man only by his immediate Wisdome, nor guideth him alone by his invisible finger,
For the Almighty Teaches not Man only by his immediate Wisdom, nor guideth him alone by his invisible finger,
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5461
but with a finger hath drawn out many visible copies of his words and works, that Man may even see and feel and handle those instructions which may make him wise;
but with a finger hath drawn out many visible copies of his words and works, that Man may even see and feel and handle those instructions which may make him wise;
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so neither doth he govern the world alone by his immediate unapprehensible Power, by that fulness and infiniteness which he is,
so neither does he govern the world alone by his immediate unapprehensible Power, by that fullness and infiniteness which he is,
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but he also derives a power, conveys an instrument, lets fall a Sword, to be employed in the very eyes of men.
but he also derives a power, conveys an Instrument, lets fallen a Sword, to be employed in the very eyes of men.
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But, in the next place, a Sword is but a dead instrument, able of it self to produce no effect:
But, in the next place, a Sword is but a dead Instrument, able of it self to produce no Effect:
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all you find in it is an aptness and disposition to obey the force and virtue of the agent.
all you find in it is an aptness and disposition to obey the force and virtue of the agent.
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Goliah's sword, if Abimeleck wrap it up in a linnen cloth behind the Ephod, what is it? what doth it? But let David take it to pursue the Philistines, there is none to that.
goliath's sword, if Abimelech wrap it up in a linen cloth behind the Ephod, what is it? what does it? But let David take it to pursue the philistines, there is none to that.
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Therefore St. Paul not only shews the Sword, but also points out to the hand that bears it;
Therefore Saint Paul not only shows the Sword, but also points out to the hand that bears it;
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NONLATINALPHABET, and NONLATINALPHABET, the Prince, the Judge, the Magistrate, he is the Swords-man.
, and, the Prince, the Judge, the Magistrate, he is the Swordsman.
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But now the Sword is in the Hand, what must our expectation wait for? Doth it come forth against an adversary? or will it strike at randome? Omne instrumentum disponitur ad virtutem agentis, say the Schoolmen, The instrument obeys the agent.
But now the Sword is in the Hand, what must our expectation wait for? Does it come forth against an adversary? or will it strike At random? Omne Instrument disponitur ad virtutem agentis, say the Schoolmen, The Instrument obeys the agent.
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5470
A Sword it is, and there is much in the Hand that bears it. He may latch it in the side of Innocency, and wound Justice her self:
A Sword it is, and there is much in the Hand that bears it. He may latch it in the side of Innocency, and wound justice her self:
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5471
Naboth may lose his vineyard, and life too, John Baptists head go off, and St. Paul be smitten against the law.
Naboth may loose his vineyard, and life too, John Baptists head go off, and Saint Paul be smitten against the law.
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I say, the Sword neither hurts nor helps: It is the Hand that doth it.
I say, the Sword neither hurts nor helps: It is the Hand that does it.
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We must then, in the next place, fix up the Motto, engrave St. Pauls NON FRUSTRA upon the Sword; and then strike he must,
We must then, in the next place, fix up the Motto, engrave Saint Paul's NON FRUSTRA upon the Sword; and then strike he must,
pns12 vmb av, p-acp dt ord n1, vvb a-acp dt n1, vvb n1 npg1 fw-fr fw-la p-acp dt n1; cc av vvb pns31 vmb,
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5474
or else he doth but bear; and in the right place too, and our fear is vanisht.
or Else he does but bear; and in the right place too, and our Fear is vanished.
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5475
We may now behold the Magistrate placed as he should be, in his proper place, in the midst between the Offender and the Innocent, looking upon both.
We may now behold the Magistrate placed as he should be, in his proper place, in the midst between the Offender and the Innocent, looking upon both.
pns12 vmb av vvi dt n1 vvn c-acp pns31 vmd vbi, p-acp po31 j n1, p-acp dt n1 p-acp dt n1 cc dt j-jn, vvg p-acp d.
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5476
To the good the word is NONLATINALPHABET, It is a Sword, but fear not: thy innocency hath made him that beareth it both thy friend and champion:
To the good the word is, It is a Sword, but Fear not: thy innocency hath made him that bears it both thy friend and champion:
p-acp dt j dt n1 vbz, pn31 vbz dt n1, cc-acp vvb xx: po21 n1 vhz vvn pno31 cst vvz pn31 av-d po21 n1 cc n1:
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5477
But if thou hast done evil, the dialect is altered, and he speaks in thunder, NONLATINALPHABET, Fear, it is a sword, and terrible.
But if thou hast done evil, the dialect is altered, and he speaks in thunder,, fear, it is a sword, and terrible.
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5478
So then we have here wrapt up the Power and the Subject; the Instrument, the Agent, and the End; Autority granted, confined, and directed;
So then we have Here wrapped up the Power and the Subject; the Instrument, the Agent, and the End; authority granted, confined, and directed;
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5479
a Sword committed, born, and used. The parts then are these, and by these lines we are to pass.
a Sword committed, born, and used. The parts then Are these, and by these lines we Are to pass.
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5480
First, we must place the Sword, and fasten it too, in its proper place, the hand of the Magistrate;
First, we must place the Sword, and fasten it too, in its proper place, the hand of the Magistrate;
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5481
Secondly, we must joyn the NON FRUSTRA to the Sword:
Secondly, we must join the NON FRUSTRA to the Sword:
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5482
and that will bring us in the Third place to the most proper and peculiar work of the Magistrate, to his prime care, That he beareth it not in vain. Of these in their order.
and that will bring us in the Third place to the most proper and peculiar work of the Magistrate, to his prime care, That he bears it not in vain. Of these in their order.
cc cst vmb vvi pno12 p-acp dt ord n1 p-acp dt av-ds j cc j n1 pp-f dt n1, p-acp po31 j-jn n1, cst pns31 vvz pn31 xx p-acp j. pp-f d p-acp po32 n1.
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He beareth the sword: That is his Autority, his Commission.He bears the sword: That is his authority, his Commission.
pns31 vvz dt n1: cst vbz po31 n1, po31 n1.
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5484
For of God it cannot in strict terms and properly be said that He beareth a sword. God is Omnipotency, and Aeternity, and Power;
For of God it cannot in strict terms and properly be said that He bears a sword. God is Omnipotency, and Eternity, and Power;
p-acp pp-f np1 pn31 vmbx p-acp j n2 cc av-j vbi vvn d pns31 vvz dt n1. np1 vbz n1, cc n1, cc n1;
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5485
NONLATINALPHABET, a sea of essence, saith Nazianzene, and NONLATINALPHABET, a sea of power; but the Magistrate is the channel and conveyance of the rivulet.
, a sea of essence, Says Nazianzene, and, a sea of power; but the Magistrate is the channel and conveyance of the rivulet.
, dt n1 pp-f n1, vvz np1, cc, dt n1 pp-f n1; p-acp dt n1 vbz dt n1 cc n1 pp-f dt n1.
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5486
God giveth the Power, the Magistrate hath it; God lendeth the Sword, the Magistrate bears it. Autoritas dicitur de diplomate principis manu obsignato; Autority presumes a Commission.
God gives the Power, the Magistrate hath it; God dares the Sword, the Magistrate bears it. Autoritas dicitur de diplomat principis manu obsignato; authority Presumest a Commission.
np1 vvz dt n1, dt n1 vhz pn31; np1 vvz dt n1, dt n1 vvz pn31. np1 fw-la fw-fr vvi fw-la fw-la fw-la; n1 vv2 dt n1.
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5487
And though Ambition (as one observeth) hath presented this Power under divers forms and complexions, of Popularity, Aristocrasy and Monarchy, which is the fairest and compleatest piece,
And though Ambition (as one observeth) hath presented this Power under diverse forms and complexions, of Popularity, Aristocracy and Monarchy, which is the Fairest and compleatest piece,
cc cs n1 (c-acp pi vvz) vhz vvn d n1 p-acp j n2 cc n2, pp-f n1, np1 cc n1, r-crq vbz dt js cc js n1,
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5488
yet the Commission and seal is still the same.
yet the Commission and seal is still the same.
av dt n1 cc n1 vbz av dt d.
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5489
For behold him who beareth this Sword, and is invested with this power, and you shall see him sealed,
For behold him who bears this Sword, and is invested with this power, and you shall see him sealed,
p-acp vvi pno31 r-crq vvz d n1, cc vbz vvn p-acp d n1, cc pn22 vmb vvi pno31 vvd,
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5490
and that Divinâ manu, with the very finger of God. The Kings broad Seal, what is it. The matter is wax;
and that Divinâ manu, with the very finger of God. The Kings broad Seal, what is it. The matter is wax;
cc cst fw-la fw-la, p-acp dt j n1 pp-f np1. dt n2 j n1, r-crq vbz pn31. dt n1 vbz n1;
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5491
a small piece of money will buy a greater quantity:
a small piece of money will buy a greater quantity:
dt j n1 pp-f n1 vmb vvi dt jc n1:
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5492
But having the image and superscription of my Prince, it is either my Pardon, or my Liberty,
But having the image and superscription of my Prince, it is either my Pardon, or my Liberty,
cc-acp vhg dt n1 cc n1 pp-f po11 n1, pn31 vbz d po11 n1, cc po11 n1,
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or my Charter, or my Possessions.
or my Charter, or my Possessions.
cc po11 n1, cc po11 n2.
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5494
So the Magistrate, what is he? Behold the Man, my fellow, dust and ashes, of as near alliance to the Worm and Corruption as my self:
So the Magistrate, what is he? Behold the Man, my fellow, dust and Ashes, of as near alliance to the Worm and Corruption as my self:
np1 dt n1, r-crq vbz pns31? vvb dt n1, po11 n1, n1 cc n2, pp-f a-acp j n1 p-acp dt n1 cc n1 p-acp po11 n1:
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5495
Nay, behold a sinful man, of as near kin to Adam as my self:
Nay, behold a sinful man, of as near kin to Adam as my self:
uh-x, vvb dt j n1, pp-f a-acp j n1 p-acp np1 p-acp po11 n1:
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5496
And yet he awes me, and he bounds me, and he keeps me in on every side. One monosyllable of his turneth me about, and is my motion.
And yet he awes me, and he bounds me, and he keeps me in on every side. One monosyllable of his turns me about, and is my motion.
cc av pns31 vvz pno11, cc pns31 vvz pno11, cc pns31 vvz pno11 p-acp p-acp d n1. crd n1 pp-f png31 vvz pno11 a-acp, cc vbz po11 n1.
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5497
If he say, Go, I got If he say, Come, I come: If he say, Do this, I do it.
If he say, Go, I god If he say, Come, I come: If he say, Do this, I do it.
cs pns31 vvb, vvb, pns11 vvn cs pns31 vvb, vvb, pns11 vvb: cs pns31 vvb, vdb d, pns11 vdb pn31.
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For he is sealed, and hath the image and superscription of the Deity.
For he is sealed, and hath the image and superscription of the Deity.
p-acp pns31 vbz vvn, cc vhz dt n1 cc n1 pp-f dt n1.
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5499
And as we say that Laws are numismata reipublicae, the Coin, the Money, in which we may behold the face and the livelyhood of a Common-wealth:
And as we say that Laws Are numismata reipublicae, the Coin, the Money, in which we may behold the face and the livelihood of a Commonwealth:
cc c-acp pns12 vvb d n2 vbr fw-la fw-la, dt n1, dt n1, p-acp r-crq pns12 vmb vvi dt n1 cc dt n1 pp-f dt n1:
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5500
so is the Magistrate numisma Dei, a piece of Coin taken out of Gods Mint. We need not ask whose image or superscription he hath; for he hath Gods:
so is the Magistrate Numisma Dei, a piece of Coin taken out of God's Mint. We need not ask whose image or superscription he hath; for he hath God's:
av vbz dt n1 n1 fw-la, dt n1 pp-f n1 vvn av pp-f npg1 n1. pns12 vvb xx vvi r-crq n1 cc n1 pns31 vhz; c-acp pns31 vhz n2:
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5501
And though he bear the Sword, yet he had it from Him who is said to bear all things. And being thus armed,
And though he bear the Sword, yet he had it from Him who is said to bear all things. And being thus armed,
cc cs pns31 vvb dt n1, av pns31 vhd pn31 p-acp pno31 r-crq vbz vvn pc-acp vvi d n2. cc vbg av vvn,
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5502
like to God himself, he keeps every wheel in its due motion, every man in his right place;
like to God himself, he keeps every wheel in its due motion, every man in his right place;
av-j p-acp np1 px31, pns31 vvz d n1 p-acp po31 j-jn n1, d n1 p-acp po31 j-jn n1;
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5503
the master on horsback, and the servant on the ground: and where Impudence encreaseth, he checks it with a, Friend, sit down lower.
the master on horseback, and the servant on the ground: and where Impudence increases, he Checks it with a, Friend, fit down lower.
dt n1 p-acp n1, cc dt n1 p-acp dt n1: cc c-crq n1 vvz, pns31 vvz pn31 p-acp av, n1, vvb a-acp jc.
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He keeps the hands of the ungodly from the white hairs of the aged, and the teeth of the oppressor from the face of the widows.
He keeps the hands of the ungodly from the white hairs of the aged, and the teeth of the oppressor from the face of the Widows.
pns31 vvz dt n2 pp-f dt j p-acp dt j-jn n2 pp-f dt j-vvn, cc dt n2 pp-f dt n1 p-acp dt n1 pp-f dt n2.
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5505
He lays his hand upon the orb of that Common-wealth, NONLATINALPHABET, that it move not incomposedly and unsteddily.
He lays his hand upon the orb of that Commonwealth,, that it move not incomposedly and unsteadily.
pns31 vvz po31 n1 p-acp dt n1 pp-f d n1,, cst pn31 vvb xx av-vvn cc av-j.
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5506
And in this he doth give unto God those things which are Gods, his own coin, his own image, not clipt, not dasht, not defaced;
And in this he does give unto God those things which Are God's, his own coin, his own image, not clipped, not dashed, not defaced;
cc p-acp d pns31 vdz vvi p-acp np1 d n2 r-crq vbr n2, po31 d n1, po31 d n1, xx vvn, xx vvn, xx vvn;
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5507
a powerful Just man, the fairest picture and representation of his Master.
a powerful Just man, the Fairest picture and representation of his Master.
dt j j n1, dt js n1 cc n1 pp-f po31 n1.
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5508
But though God hath conveyed his Power, and given his Sword, yet he hath not done it to every man upon the same terms;
But though God hath conveyed his Power, and given his Sword, yet he hath not done it to every man upon the same terms;
cc-acp cs np1 vhz vvn po31 n1, cc vvn po31 n1, av pns31 vhz xx vdn pn31 p-acp d n1 p-acp dt d n2;
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5509
not to Joab the Captain of the Host as to David the King; not to Shaphan the Chancellour as to Josiah on the throne;
not to Joab the Captain of the Host as to David the King; not to Shaphan the Chancellor as to Josiah on the throne;
xx p-acp np1 dt n1 pp-f dt n1 c-acp p-acp np1 dt n1; xx pc-acp vvi dt n1 c-acp p-acp np1 p-acp dt n1;
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not to Gallio the Deputy as to Caesar the Emperour; not to the under Officers as to the lower Justices;
not to Gallio the Deputy as to Caesar the Emperor; not to the under Officers as to the lower Justices;
xx p-acp np1 dt n1 c-acp p-acp np1 dt n1; xx p-acp dt p-acp n2 c-acp p-acp dt jc n2;
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5511
not to the Justices as to the Judge; not to the Judge as to the King.
not to the Justices as to the Judge; not to the Judge as to the King.
xx p-acp dt n2 a-acp p-acp dt n1; xx p-acp dt n1 c-acp p-acp dt n1.
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5512
Non variatur praerogativa autoritatis aut differentiae numero illorum quibus est concredita potestas, That the prerogative of Authority is the same in all, that a Burgomaster of Amsterdam shall stand in competition with the greatest Monarch for Right and Soveraignty, is a doctrine which trips at the very chair of Majesty,Non variatur Praerogativa autoritatis Or differentiae numero Illorum quibus est concredita potestas, That the prerogative of authority is the same in all, that a Burgomaster of Amsterdam shall stand in competition with the greatest Monarch for Right and Sovereignty, is a Doctrine which trips At the very chair of Majesty,
fw-fr fw-la fw-la fw-la fw-la fw-la fw-it fw-la fw-la fw-la fw-la fw-la, cst dt n1 pp-f n1 vbz dt d p-acp d, cst dt n1 pp-f np1 vmb vvi p-acp n1 p-acp dt js n1 p-acp n-jn cc n1, vbz dt n1 r-crq vvz p-acp dt j n1 pp-f n1,
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5513
and calls for Parity and Popularity. But let it dy, and be buried with the Author, that man of contention;
and calls for Parity and Popularity. But let it die, and be buried with the Author, that man of contention;
cc vvz p-acp n1 cc n1. cc-acp vvb pn31 vvi, cc vbi vvn p-acp dt n1, cst n1 pp-f n1;
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5514
or if not, let it breathe in its own coast, and be a beyond-sea-doctrine still. Here is no such equalizing of Powers, no print or foot-step thereof in the Apostle.
or if not, let it breathe in its own coast, and be a beyond-sea-doctrine still. Here is no such equalizing of Powers, no print or footstep thereof in the Apostle.
cc cs xx, vvb pn31 vvi p-acp po31 d n1, cc vbb dt n1 av. av vbz dx d vvg pp-f n2, dx n1 cc n1 av p-acp dt n1.
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5515
For see here even an order of Order, NONLATINALPHABET and NONLATINALPHABET. These Powers are ordinatae, not permitted, but ordained;
For see Here even an order of Order, and. These Powers Are ordinatae, not permitted, but ordained;
p-acp vvi av av dt n1 pp-f n1, cc. np1 n2 vbr fw-la, xx vvn, cc-acp vvd;
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2. NONLATINALPHABET, subordinate, under God; 3. NONLATINALPHABET, Marshalled, set in order; constituted, decreed, subordinate, ordained. Here rota in rota, a wheele within a wheele, and a sphere within a sphere.
2., subordinate, under God; 3., Marshaled, Set in order; constituted, decreed, subordinate, ordained. Here rota in rota, a wheel within a wheel, and a sphere within a sphere.
crd, j, p-acp np1; crd, vvn, vvn p-acp n1; vvn, vvn, j, vvn. av fw-la p-acp fw-la, dt n1 p-acp dt n1, cc dt n1 p-acp dt n1.
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5517
God, the first Orbe, the great compassing Wheele; the Kings is absolutum Dominium, absolute under God;
God, the First Orb, the great compassing Wheel; the Kings is Absolute Dominium, absolute under God;
np1, dt ord n1, dt j vvg n1; dt n2 vbz n1 np1, j p-acp np1;
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5518
yours, concreditum & delegatum, dependant, and by way of delegation.
yours, concreditum & delegatum, dependant, and by Way of delegation.
png22, fw-la cc fw-la, j-jn, cc p-acp n1 pp-f n1.
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5519
Mutuato splendetis lumine, you spangle in your spheres like stars, but it is with a borrowed light:Mutuato splendetis lumine, you spangle in your spheres like Stars, but it is with a borrowed Light:
fw-la fw-la fw-la, pn22 vvi p-acp po22 n2 av-j n2, cc-acp pn31 vbz p-acp dt j-vvn n1:
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5521
For he it is who by you conveyeth and lets forth himself to his subjects, his house is the tribunal while you are sitting.
For he it is who by you conveyeth and lets forth himself to his subject's, his house is the tribunal while you Are sitting.
p-acp pns31 pn31 vbz r-crq p-acp pn22 vvz cc vvz av px31 p-acp po31 n2-jn, po31 n1 vbz dt n1 cs pn22 vbr vvg.
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5522
When you bespeak the Jury, the Charge is his; and when you give sentence, he condemns the guilty.
When you bespeak the Jury, the Charge is his; and when you give sentence, he condemns the guilty.
c-crq pn22 vvb dt n1, dt n1 vbz png31; cc c-crq pn22 vvb n1, pns31 vvz dt j.
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5523
Therefore Nazianzene, where he tells us that Magistrates are the very image of God, thus sorteth he; the King, a complete peece; the middle sort, but half-pictures;
Therefore Nazianzene, where he tells us that Magistrates Are the very image of God, thus sorts he; the King, a complete piece; the middle sort, but half-pictures;
av np1, c-crq pns31 vvz pno12 d n2 vbr dt j n1 pp-f np1, av vvz pns31; dt n1, dt j n1; dt j-jn n1, cc-acp n2;
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5524
the lowest like those NONLATINALPHABET, drawn but to the shoulders.
the lowest like those, drawn but to the shoulders.
dt js vvi d, vvn p-acp p-acp dt n2.
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5525
But yet again, all carry the image of God, and every one beareth the sword, though delivered some at the second or third hand, as they say.
But yet again, all carry the image of God, and every one bears the sword, though Delivered Some At the second or third hand, as they say.
p-acp av av, d vvb dt n1 pp-f np1, cc d crd vvz dt n1, c-acp vvn d p-acp dt ord cc ord n1, c-acp pns32 vvb.
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5526
And God hath both appropriated and fastned it. No private man may be a swords-man.
And God hath both appropriated and fastened it. No private man may be a swordsman.
cc np1 vhz av-d vvn cc vvn pn31. uh-dx j n1 vmb vbi dt n1.
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5527
If Peter will be drawing to lop off an eare, Christi patientia in Malcho vulneratur, Saint Tertullian;
If Peter will be drawing to lop off an ear, Christ patientia in Malchus vulneratur, Saint Tertullian;
cs np1 vmb vbi vvg pc-acp vvi a-acp dt n1, fw-la fw-la p-acp np1 fw-la, n1 np1;
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5528
Christs Patience is wounded by Peters impatience, and he must hear, Put up thy sword into its place,
Christ Patience is wounded by Peter's impatience, and he must hear, Put up thy sword into its place,
npg1 n1 vbz vvn p-acp npg1 n1, cc pns31 vmb vvi, vvb a-acp po21 n1 p-acp po31 n1,
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5529
for he that draws the sword shall perish by the sword. God puts the sword out of our reach. for he that draws the sword shall perish by the sword. God puts the sword out of our reach.
c-acp pns31 cst vvz dt n1 vmb vvi p-acp dt n1. np1 vvz dt n1 av pp-f po12 n1.
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5530
For Revenge is NONLATINALPHABET, an imbred desire, kindled in the very heart of Man by Nature.
For Revenge is, an imbred desire, kindled in the very heart of Man by Nature.
p-acp n1 vbz, dt j-vvn n1, vvn p-acp dt j n1 pp-f n1 p-acp n1.
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5531
And to that lesson and dictate of our first Mother, Vim vi repellere, To defend our selves,
And to that Lesson and dictate of our First Mother, Vim vi repellere, To defend our selves,
cc p-acp d n1 cc vvi pp-f po12 ord n1, fw-la fw-la fw-la, pc-acp vvi po12 n2,
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5532
and to drive back force by violence, we have added NONLATINALPHABET, the Thirst and pursuit of retaliation.
and to drive back force by violence, we have added, the Thirst and pursuit of retaliation.
cc pc-acp vvi av n1 p-acp n1, pns12 vhb vvn, dt n1 cc n1 pp-f n1.
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5533
And this Lesson the World hath long since taken out and digested, and reads it in its own corrupt edition, and calls it Justice.
And this lesson the World hath long since taken out and digested, and reads it in its own corrupt edition, and calls it justice.
cc d n1 dt n1 vhz av-j a-acp vvn av cc vvn, cc vvz pn31 p-acp po31 d j n1, cc vvz pn31 n1.
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5534
Esau will kill his brother Jacob;
Esau will kill his brother Jacob;
np1 vmb vvi po31 n1 np1;
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5535
for should he have my birth-right? Every male of the Shechemites must fall under the sword;
for should he have my birthright? Every male of the Shechemites must fallen under the sword;
c-acp vmd pns31 vhi po11 n1? np1 j-jn pp-f dt n2 vmb vvi p-acp dt n1;
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5536
for should Shechim abuse our sister as a whore? But our later and more gallant times have commented,
for should Schechem abuse our sister as a whore? But our later and more gallant times have commented,
p-acp vmd np1 vvi po12 n1 p-acp dt n1? p-acp po12 jc cc av-dc j-jn n2 vhb vvd,
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5537
and glossed upon this Lesson, have drawn out leges NONLATINALPHABET, a method of Quarrelling, and an art of Murder.
and glossed upon this lesson, have drawn out leges, a method of Quarreling, and an art of Murder.
cc vvn p-acp d n1, vhb vvn av fw-la, dt n1 pp-f vvg, cc dt n1 pp-f n1.
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5538
And they proceed sub formata, under a set form; as legally as you use to do in your Courts of Justice.
And they proceed sub formata, under a Set from; as legally as you use to do in your Courts of justice.
cc pns32 vvb fw-la fw-la, p-acp dt j-vvn n1; c-acp av-j c-acp pn22 vvb pc-acp vdi p-acp po22 n2 pp-f n1.
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5539
Every hand with them is fit for a sword; every arm, an arm of Justice; the right Sword is not thought on, till they feel it. Further yet;
Every hand with them is fit for a sword; every arm, an arm of justice; the right Sword is not Thought on, till they feel it. Further yet;
np1 n1 p-acp pno32 vbz j p-acp dt n1; d n1, dt n1 pp-f n1; dt j-jn n1 vbz xx vvn a-acp, c-acp pns32 vvb pn31. av-jc av;
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5540
as God hath appropriated the Sword, to make it the Magistrates, so hath he fastend it, to keep it in his hand.
as God hath appropriated the Sword, to make it the Magistrates, so hath he fastened it, to keep it in his hand.
c-acp np1 vhz vvn dt n1, pc-acp vvi pn31 dt n2, av vhz pns31 vvn pn31, pc-acp vvi pn31 p-acp po31 n1.
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5541
No discontent shall move it, no argument stir it, no murmuring sheath it; no time, no calling, no liberty free or priviledge from the power of it.
No discontent shall move it, no argument stir it, no murmuring sheath it; no time, no calling, no liberty free or privilege from the power of it.
dx n1 vmb vvi pn31, dx n1 vvi pn31, dx j-vvg n1 pn31; dx n1, dx n-vvg, dx n1 j cc vvi p-acp dt n1 pp-f pn31.
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5542
It may be drawn at Jerusalem as well as at Athens, in the Land of Jewry as well as in streets of Ashkelon, amongst the faithfull as well as amongst unbelievers:
It may be drawn At Jerusalem as well as At Athens, in the Land of Jewry as well as in streets of Ashkelon, among the faithful as well as among unbelievers:
pn31 vmb vbi vvn p-acp np1 c-acp av c-acp p-acp np1, p-acp dt n1 pp-f np1 c-acp av c-acp p-acp n2 pp-f np1, p-acp dt j c-acp av c-acp p-acp n2:
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5543
Let them accuse one another, may be the voice of a Christian as well as of the Town-Clerk of Ephesus. Let them accuse one Another, may be the voice of a Christian as well as of the Town-Clerk of Ephesus.
vvb pno32 vvi pi j-jn, vmb vbi dt n1 pp-f dt njp c-acp av c-acp pp-f dt n1 pp-f np1.
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5544
A Generation there are that would long since have wrencht the Sword out of the Magistrates hand, and broke it.
A Generation there Are that would long since have wrenched the Sword out of the Magistrates hand, and broke it.
dt n1 pc-acp vbr cst vmd av-j a-acp vhb vvn dt n1 av pp-f dt ng1 n1, cc vvd pn31.
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A Generation that had raised themselves to such a pitch of Perfection that they could be wicked, and not guilty;
A Generation that had raised themselves to such a pitch of Perfection that they could be wicked, and not guilty;
dt n1 cst vhd vvn px32 p-acp d dt n1 pp-f n1 cst pns32 vmd vbi j, cc xx j;
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to such a health of spiritual goodness, that sickness it self might be their health;
to such a health of spiritual Goodness, that sickness it self might be their health;
p-acp d dt n1 pp-f j n1, cst n1 pn31 n1 vmd vbi po32 n1;
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to such a constitution and temper of Holiness, that no airasie, no distemper could alter it:
to such a constitution and temper of Holiness, that no airasie, no distemper could altar it:
p-acp d dt n1 cc n1 pp-f n1, cst dx n1, dx n1 vmd vvi pn31:
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like those Beguniae in the Historian, or those Indian Gymnosophists, who by a few years austerity had purchased an age of licentiousness and luxury.
like those Beguniae in the Historian, or those Indian Gymnosophists, who by a few Years austerity had purchased an age of licentiousness and luxury.
av-j d np1 p-acp dt n1, cc d jp n2, r-crq p-acp dt d n2 n1 vhd vvn dt n1 pp-f n1 cc n1.
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5549
They were now become NONLATINALPHABET, more regular then the Rule, more exact than the Law, more bright then Light, above the Command.
They were now become, more regular then the Rule, more exact than the Law, more bright then Light, above the Command.
pns32 vbdr av vvn, av-dc j cs dt n1, av-dc j cs dt n1, av-dc j cs j, p-acp dt n1.
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5550
Will you hear them in their own Dialect? A Hezekias is no better than a Sennacherib;
Will you hear them in their own Dialect? A Hezekias is no better than a Sennacherib;
n1 pn22 vvi pno32 p-acp po32 d n1? dt np1 vbz dx jc cs dt np1;
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5551
a Constantine as unsufferable as a Julian; every Magistrate a tyrant, and every tyrant a Divel.
a Constantine as unsufferable as a Julian; every Magistrate a tyrant, and every tyrant a devil.
dt np1 p-acp j c-acp dt np1; d n1 dt n1, cc d n1 dt n1.
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5552
What need of other guide then the Spirit? of other Court than Heaven? of other lash than that of Conscience? Speak we of Tribulation? It is their portion. Injurie is a benefit.What need of other guide then the Spirit? of other Court than Heaven? of other lash than that of Conscience? Speak we of Tribulation? It is their portion. Injury is a benefit.
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5553
Take away their cloak, they punish it with the gift of a coat; Meum and Tuum are harsh words in the Church.
Take away their cloak, they Punish it with the gift of a coat; Meum and Tuum Are harsh words in the Church.
vvb av po32 n1, pns32 vvb pn31 p-acp dt n1 pp-f dt n1; fw-la cc fw-la vbr j n2 p-acp dt n1.
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5554
They are almost of the mind of the Corpocraliars in Clement, who because the Ayre was common, would have their Wives so too. Ridiculous men!
They Are almost of the mind of the Corpocraliars in Clement, who Because the Air was Common, would have their Wives so too. Ridiculous men!
pns32 vbr av pp-f dt n1 pp-f dt n2-jn p-acp j, r-crq c-acp dt n1 vbds j, vmd vhi po32 n2 av av. j n2!
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who not onely mistake their God, but would teach him. It is true;
who not only mistake their God, but would teach him. It is true;
q-crq xx av-j vvi po32 n1, cc-acp vmd vvi pno31. pn31 vbz j;
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rather than thou shouldst take the Sword into thy own hand, let thy Eye go out, thy Coat be lost,
rather than thou Shouldst take the Sword into thy own hand, let thy Eye go out, thy Coat be lost,
av-c cs pns21 vmd2 vvi dt n1 p-acp po21 d n1, vvb po21 n1 vvb av, po21 n1 vbi vvn,
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5557
and thy right Hand be cut off:
and thy right Hand be Cut off:
cc po21 j-jn n1 vbi vvn a-acp:
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5558
But let the Magistrate strike, and the blow is not a blow of Revenge, but of Justice.
But let the Magistrate strike, and the blow is not a blow of Revenge, but of justice.
cc-acp vvb dt n1 vvb, cc dt n1 vbz xx dt n1 pp-f n1, cc-acp pp-f n1.
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5559
Morality teacheth us to do no wrong:
Morality Teaches us to do no wrong:
n1 vvz pno12 pc-acp vdi dx n-jn:
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That which Religion addeth is no more but this, to keep our mind in an habitual preparation of Suffering it.
That which Religion adds is not more but this, to keep our mind in an habitual preparation of Suffering it.
cst r-crq n1 vvz vbz xx av-dc p-acp d, pc-acp vvi po12 n1 p-acp dt j n1 pp-f vvg pn31.
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5561
And thus the Schoolmen and Casuists out of Augustine interpret those precepts of our Saviour, That we ought then to retain the heart of a friend when we have taken upon us the name of an adversary,
And thus the Schoolmen and Casuists out of Augustine interpret those Precepts of our Saviour, That we ought then to retain the heart of a friend when we have taken upon us the name of an adversary,
cc av dt n2 cc n2 av pp-f np1 vvi d n2 pp-f po12 n1, cst pns12 vmd av pc-acp vvi dt n1 pp-f dt n1 c-crq pns12 vhb vvn p-acp pno12 dt n1 pp-f dt n1,
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5562
and so compose our selves that we should chuse rather to loose our Right than our Charity.
and so compose our selves that we should choose rather to lose our Right than our Charity.
cc av vvb po12 n2 cst pns12 vmd vvi av-c pc-acp vvi po12 n-jn cs po12 n1.
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5563
But Charity seeketh not her own.
But Charity seeks not her own.
p-acp n1 vvz xx po31 d.
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5564
A good Argument not onely to keep me from the Tribunal, but to drive me also from the Church.
A good Argument not only to keep me from the Tribunal, but to drive me also from the Church.
dt j n1 xx av-j pc-acp vvi pno11 p-acp dt n1, cc-acp pc-acp vvi pno11 av p-acp dt n1.
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5565
And yet he who bid me cast my bread upon the waters, hath prescrib'd me also that form of prayer, Give us this day our dayly bread. It is true;
And yet he who bid me cast my bred upon the waters, hath prescribed me also that from of prayer, Give us this day our daily bred. It is true;
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5566
Regulae Caritatis latiùs patent quà m juris, The rules of Charity are of a larger extent than those of the Law.Regulae Caritatis latiùs patent quà m Juris, The rules of Charity Are of a larger extent than those of the Law.
np1 fw-la fw-la n1 fw-la fw-la, dt n2 pp-f n1 vbr pp-f dt jc n1 cs d pp-f dt n1.
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5567
If thou owest a hundred measures of oyle, Charity takes the bill, and sets down quickly, and writes Fifty:
If thou owest a hundred measures of oil, Charity Takes the bill, and sets down quickly, and writes Fifty:
cs pns21 vv2 dt crd n2 pp-f n1, n1 vvz dt n1, cc vvz a-acp av-j, cc vvz crd:
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5568
And if thy vessels be quite empty, she cancels the bill, and teareth the Indenture.
And if thy vessels be quite empty, she cancels the bill, and teareth the Indenture.
cc cs po21 n2 vbb av j, pns31 vvz dt n1, cc vvz dt n1.
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5569
But it is as true too, that Charity begins at home, and he that provides not for his own family is worse than an Infidel.
But it is as true too, that Charity begins At home, and he that provides not for his own family is Worse than an Infidel.
p-acp pn31 vbz a-acp j av, cst n1 vvz p-acp n1-an, cc pns31 cst vvz xx p-acp po31 d n1 vbz jc cs dt n1.
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These precepts of our Saviour non consistunt in puncto, are not to be read in that narrow compass they lye, but have their certain latitude.
These Precepts of our Saviour non consistunt in puncto, Are not to be read in that narrow compass they lie, but have their certain latitude.
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5571
Let my Charity shine forth like the Day, but not to darken the lustre of Justice.
Let my Charity shine forth like the Day, but not to darken the lustre of justice.
vvb po11 n1 vvi av av-j dt n1, cc-acp xx pc-acp vvi dt n1 pp-f n1.
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5572
Let her stretch out her hand to the furthest, but not to reach at the Sword of the Magistrate.
Let her stretch out her hand to the furthest, but not to reach At the Sword of the Magistrate.
vvb pno31 vvi av po31 n1 p-acp dt js, cc-acp xx pc-acp vvi p-acp dt n1 pp-f dt n1.
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5573
And as they mistake our Saviour, so would they take upon them to teach him.
And as they mistake our Saviour, so would they take upon them to teach him.
cc c-acp pns32 vvb po12 n1, av vmd pns32 vvi p-acp pno32 pc-acp vvi pno31.
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5574
A trick the world hath long since got, To be angry with Gods Providence, To teach his Wisdom, To guide his Hand,
A trick the world hath long since god, To be angry with God's Providence, To teach his Wisdom, To guide his Hand,
dt n1 dt n1 vhz av-j a-acp vvn, pc-acp vbi j p-acp ng1 n1, pc-acp vvi po31 n1, pc-acp vvi po31 n1,
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5575
and as he in Photius, To put their own shape upon the Deity, and to confine and limit God to their own phansie.
and as he in Photius, To put their own shape upon the Deity, and to confine and limit God to their own fancy.
cc c-acp pns31 p-acp np1, pc-acp vvi po32 d n1 p-acp dt n1, cc pc-acp vvi cc vvi np1 p-acp po32 d n1.
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5576
If that be thwarted, the most blessed Peace is but tumult, the most gracious Government tyranny, and Order it self disorderly.
If that be thwarted, the most blessed Peace is but tumult, the most gracious Government tyranny, and Order it self disorderly.
cs d vbb vvn, dt av-ds j-vvn n1 vbz p-acp n1, dt av-ds j n1 n1, cc vvb pn31 n1 av-j.
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5577
Why should Christ become man? say some. He might have satisfied NONLATINALPHABET, with his bare naked Divinity. Why should christ become man? say Some. He might have satisfied, with his bore naked Divinity.
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If he will take flesh, and redeem, he may do that, and not satisfie, say others.If he will take Flesh, and Redeem, he may do that, and not satisfy, say Others.
cs pns31 vmb vvi n1, cc vvi, pns31 vmb vdi d, cc xx vvi, vvb n2-jn.
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5579
And saith the Cardinal, God had not dealt discreetly, if he had not establish'd a visible and infallible, a universal Catholick, and yet particular, Church.
And Says the Cardinal, God had not dealt discreetly, if he had not established a visible and infallible, a universal Catholic, and yet particular, Church.
np1 vvz dt n1, np1 vhd xx vvn av-j, cs pns31 vhd xx vvd dt j cc j, dt j njp, cc av j, n1.
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5580
And if God be Judge of all men and Deus ultionum, what need then NONLATINALPHABET and NONLATINALPHABET, these counsel-tables and seats of judgment, and the dread and horror of an earthly tribunal? What use of a Sword in the hand of a Magistrate.
And if God be Judge of all men and Deus ultionum, what need then and, these counsel-tables and seats of judgement, and the dread and horror of an earthly tribunal? What use of a Sword in the hand of a Magistrate.
cc cs np1 vbb n1 pp-f d n2 cc fw-la fw-la, r-crq vvb av cc, d n2 cc n2 pp-f n1, cc dt n1 cc n1 pp-f dt j n1? q-crq n1 pp-f dt n1 p-acp dt n1 pp-f dt n1.
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5581
I have grappled, you see, with a mean adversary; but I found him in my way, and could not well balk him;
I have grappled, you see, with a mean adversary; but I found him in my Way, and could not well balk him;
pns11 vhb vvn, pn22 vvb, p-acp dt j n1; cc-acp pns11 vvd pno31 p-acp po11 n1, cc vmd xx av vvi pno31;
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5582
I leave him to that censure of the Philosophers on those who should deny either Worship to God or Love to Parents, NONLATINALPHABET, He should smart under the Authority he denies,
I leave him to that censure of the Philosophers on those who should deny either Worship to God or Love to Parents,, He should smart under the authority he Denies,
pns11 vvb pno31 p-acp d n1 pp-f dt n2 p-acp d r-crq vmd vvi d n1 p-acp np1 cc n1 p-acp n2,, pns31 vmd vvi p-acp dt n1 pns31 vvz,
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5583
and be confuted with the edge of that Sword he questions. But we shall meet with Gyants indeed.
and be confuted with the edge of that Sword he questions. But we shall meet with Giants indeed.
cc vbi vvn p-acp dt n1 pp-f d n1 pns31 n2. cc-acp pns12 vmb vvi p-acp n2 av.
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5584
Not a Sword you see but they snatch at. If they meet with two at once, Ecce duo gladij, both theirs:
Not a Sword you see but they snatch At. If they meet with two At once, Ecce duo gladij, both theirs:
xx dt n1 pn22 vvb cc-acp pns32 vvb p-acp. cs pns32 vvb p-acp crd p-acp a-acp, fw-la fw-la fw-la, d png32:
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5585
And they take them, and put them into the hand of that Man of pride; and he fights against Authority, Sword and Bearer, King and Caesar, Christ and all.
And they take them, and put them into the hand of that Man of pride; and he fights against authority, Sword and Bearer, King and Caesar, christ and all.
cc pns32 vvb pno32, cc vvd pno32 p-acp dt n1 pp-f d n1 pp-f n1; cc pns31 vvz p-acp n1, n1 cc n1, n1 cc np1, np1 cc d.
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5586
They read these words as we do: And this Sword is secular Power with them too.
They read these words as we do: And this Sword is secular Power with them too.
pns32 vvb d n2 c-acp pns12 vdb: cc d n1 vbz j n1 p-acp pno32 av.
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5587
But then this Power is a subordinate and dependent Power; this Sword is a sword at will, as we say;
But then this Power is a subordinate and dependent Power; this Sword is a sword At will, as we say;
p-acp av d n1 vbz dt j cc j-jn n1; d n1 vbz dt n1 p-acp n1, c-acp pns12 vvb;
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5588
a sword which like Josephs brethrens sheaves to his sheaf, must bow and make obeysance to the high Priests Sword.
a sword which like Josephs Brothers' sheaves to his sheaf, must bow and make obeisance to the high Priests Sword.
dt n1 r-crq av-j np1 ng2 n2 p-acp po31 n1, vmb vvi cc vvi n1 p-acp dt j ng1 n1.
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5589
And the Magistrate is left palsy-strucken, and the Sword tottering in his hand: a breath, a frown of the supreme Head disarms him.
And the Magistrate is left palsy-strucken, and the Sword tottering in his hand: a breath, a frown of the supreme Head disarms him.
cc dt n1 vbz vvn j, cc dt n1 vvg p-acp po31 n1: dt n1, dt n1 pp-f dt j n1 vvz pno31.
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5590
But oh the artifice and slight of Satan!
But o the artifice and slight of Satan!
p-acp uh dt n1 cc n1 pp-f np1!
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5591
The Conclusion is, He must be disarmed; but the first Proposition is, He beareth his sword. For by these degrees and approaches they reach at it.
The Conclusion is, He must be disarmed; but the First Proposition is, He bears his sword. For by these Degrees and Approaches they reach At it.
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5592
The First step is, He beareth the sword; and therefore he must be able to wield it;
The First step is, He bears the sword; and Therefore he must be able to wield it;
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5593
and therefore he must have some Master of defence, the Pope forsooth, to instruct him; and therefore he must guide his arme by his direction, and strike as he prescribes:
and Therefore he must have Some Master of defence, the Pope forsooth, to instruct him; and Therefore he must guide his arm by his direction, and strike as he prescribes:
cc av pns31 vmb vhi d n1 pp-f n1, dt n1 uh, pc-acp vvi pno31; cc av pns31 vmb vvi po31 n1 p-acp po31 n1, cc vvi c-acp pns31 vvz:
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5594
If he misplace his blow, he must be corrected; if he be incorrigible, he must be disarmed. If he misplace his blow, he must be corrected; if he be incorrigible, he must be disarmed.
cs pns31 vvb po31 n1, pns31 vmb vbi vvn; cs pns31 vbb j, pns31 vmb vbi vvn.
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5595
There is the last, Syllogismus verè destructivus, a bloudy destructive Syllogisme. Inauguration is the Medium, & Deposition inferred.
There is the last, Syllogismus verè destructivus, a bloody destructive Syllogism. Inauguration is the Medium, & Deposition inferred.
pc-acp vbz dt ord, fw-la fw-la fw-la, dt j j n1. n1 vbz dt fw-la, cc n1 vvn.
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5596
This is a Chain to bind Kings in, and the first link is Power.
This is a Chain to bind Kings in, and the First link is Power.
d vbz dt vvb pc-acp vvi n2 p-acp, cc dt ord n1 vbz n1.
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5597
Here is a Building ruin'd by the Foundation which should sustain it, and the Magistrate disabled by his Commission.
Here is a Building ruined by the Foundation which should sustain it, and the Magistrate disabled by his Commission.
av vbz dt n1 vvn p-acp dt n1 r-crq vmd vvi pn31, cc dt n1 vvn p-acp po31 n1.
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5598
Thus hath the yielding Devotion and forward Piety of some Christian Emperours warmed and animated the Bishops of Rome, and made them active to question that Power which once did shelter them;
Thus hath the yielding Devotion and forward Piety of Some Christian emperors warmed and animated the Bishops of Room, and made them active to question that Power which once did shelter them;
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5599
and then the Sword became their port and argument which was before their terror. For look back, and behold them temporibus malis, when persecution raged; they were no Sword-men then.
and then the Sword became their port and argument which was before their terror. For look back, and behold them temporibus malis, when persecution raged; they were no Swordmen then.
cc av dt n1 vvd po32 n1 cc n1 r-crq vbds p-acp po32 n1. p-acp n1 av, cc vvi pno32 fw-la fw-la, c-crq n1 vvd; pns32 vbdr dx n2 av.
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5600
You might see them in another posture; a borer in their eyes, a whip on their backs:
You might see them in Another posture; a borer in their eyes, a whip on their backs:
pn22 vmd vvi pno32 p-acp j-jn n1; dt n1 p-acp po32 n2, dt n1 p-acp po32 n2:
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5601
no Sword, but what was drencht in their own bloud, and their Crown was Martyrdom.
no Sword, but what was drenched in their own blood, and their Crown was Martyrdom.
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5602
Or look and behold S. Paul here pleading the right of this Magistrate, upholding that Sword which he was to feel, adoring that Power he sunk under,
Or look and behold S. Paul Here pleading the right of this Magistrate, upholding that Sword which he was to feel, adoring that Power he sunk under,
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5603
and bowing to Majesty when the throne was Nero's. It is the gloss of a Jesuite upon the Apostle;
and bowing to Majesty when the throne was Nero's. It is the gloss of a Jesuit upon the Apostle;
cc vvg p-acp n1 c-crq dt n1 vbds npg1. pn31 vbz dt n1 pp-f dt np1 p-acp dt n1;
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5604
but he glosseth too upon that Gloss: Ecclesia non subvertit Regna; The Ephod and the Robe suit well:
but he Glosseth too upon that Gloss: Ecclesia non Subvertit Regna; The Ephod and the Robe suit well:
cc-acp pns31 vvz av p-acp d n1: np1 pix j fw-la; dt n1 cc dt n1 n1 av:
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5605
The Church thwarts not secular Power, nor is one sword drawn to break another;
The Church thwarts not secular Power, nor is one sword drawn to break Another;
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5606
but both together glitter in the face of Disobedience, to strengthen the pillars of a Kingdom.
but both together glitter in the face of Disobedience, to strengthen the pillars of a Kingdom.
cc-acp d av j p-acp dt n1 pp-f n1, pc-acp vvi dt n2 pp-f dt n1.
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5607
Let then both swords be drawn together, the one to pierce through the heart, the other, to drink the bloud of the wicked, the one, to cut out those causarias partes animae, those maims and bruises of the soul;
Let then both swords be drawn together, the one to pierce through the heart, the other, to drink the blood of the wicked, the one, to Cut out those causarias parts Spirits, those maims and bruises of the soul;
vvb av d n2 vbb vvn av, dt crd pc-acp vvi p-acp dt n1, dt n-jn, pc-acp vvi dt n1 pp-f dt j, dt crd, pc-acp vvi av d fw-la n2 fw-la, d n2 cc n2 pp-f dt n1;
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the other, to cut off the ungodly from the earth:
the other, to Cut off the ungodly from the earth:
dt n-jn, pc-acp vvi a-acp dt j p-acp dt n1:
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the one, to hang over NONLATINALPHABET, that laboratory and workhouse of the soul, that no Babel be erected there, no curious piece of guile shap'd there, no refuse silver come there, no works of iniquity set up there;
the one, to hang over, that laboratory and workhouse of the soul, that no Babel be erected there, no curious piece of guile shaped there, no refuse silver come there, no works of iniquity Set up there;
dt pi, pc-acp vvi p-acp, cst n1 cc n1 pp-f dt n1, cst dx np1 vbb vvn a-acp, dx j n1 pp-f n1 vvn a-acp, dx n1 n1 vvi a-acp, dx n2 pp-f n1 vvn a-acp a-acp;
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but then Vengeance lying at the door, and the other sword ready, if they come forth and appear, to abolish them, to pull down that Babel, to break those carved pieces, to dash those plots, to demolish these works:
but then Vengeance lying At the door, and the other sword ready, if they come forth and appear, to Abolah them, to pull down that Babel, to break those carved Pieces, to dash those plots, to demolish these works:
cc-acp cs n1 vvg p-acp dt n1, cc dt j-jn n1 j, cs pns32 vvb av cc vvi, pc-acp vvi pno32, pc-acp vvi a-acp cst np1, pc-acp vvi d j-vvn n2, pc-acp vvi d n2, pc-acp vvi d n2:
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The one, to guide us NONLATINALPHABET, in things pertaining to God; the other, NONLATINALPHABET, in matters of this present life.
The one, to guide us, in things pertaining to God; the other,, in matters of this present life.
dt pi, pc-acp vvi pno12, p-acp n2 vvg p-acp np1; dt n-jn,, p-acp n2 pp-f d j n1.
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We have now put the Sword into the Magistrates hand. It is now time to proceed, and place the NON FRUSTRA upon the sword.
We have now put the Sword into the Magistrates hand. It is now time to proceed, and place the NON FRUSTRA upon the sword.
pns12 vhb av vvn dt n1 p-acp dt ng1 n1. pn31 vbz av n1 pc-acp vvi, cc vvi dt fw-fr fw-la p-acp dt n1.
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Having setled Authority in its proper subject, our next task must make good, that it is not there in vain. Our second part.
Having settled authority in its proper Subject, our next task must make good, that it is not there in vain. Our second part.
vhg vvn n1 p-acp po31 j n-jn, po12 ord n1 vmb vvi j, cst pn31 vbz xx a-acp p-acp j. po12 ord n1.
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Those actions which are irregular, and swarve from the rule, the Philosopher calls NONLATINALPHABET, odious, frivolous actions, to no purpose: Nec quid, nec quare;
Those actions which Are irregular, and swerve from the Rule, the Philosopher calls, odious, frivolous actions, to no purpose: Nec quid, nec quare;
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No reason can be given why they should be done. Adultery to night is pleasure; to morrow, my disease. Murder is now my thirst; anon, my melancholy. Here is a Frustrà indeed:
No reason can be given why they should be done. Adultery to night is pleasure; to morrow, my disease. Murder is now my thirst; anon, my melancholy. Here is a Frustrà indeed:
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I am more vain than Vanity it self. But the Quare? the Wherefore? to me, and you have silenced me.
I am more vain than Vanity it self. But the Quare? the Wherefore? to me, and you have silenced me.
pns11 vbm av-dc j cs n1 pn31 n1. p-acp dt fw-la? dt c-crq? p-acp pno11, cc pn22 vhb vvn pno11.
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But those things which are laid and driven to a right end will admit a Quare? Wherefore the sword? Wherefore Authority? The Apostle is ready,
But those things which Are laid and driven to a right end will admit a Quare? Wherefore the sword? Wherefore authority? The Apostle is ready,
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and meets you with an answer, That we may lead a quiet and peaceable life in all godliness and honesty;
and meets you with an answer, That we may led a quiet and peaceable life in all godliness and honesty;
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That every man may sit under his own vine, and under his own fig-tree;
That every man may fit under his own vine, and under his own Fig tree;
cst d n1 vmb vvi p-acp po31 d n1, cc p-acp po31 d n1;
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that the poor man may keep his lamb, and the jawbone of the oppressor be broken;
that the poor man may keep his lamb, and the jawbone of the oppressor be broken;
cst dt j n1 vmb vvi po31 n1, cc dt n1 pp-f dt n1 vbb vvn;
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For to punish evil persons, is to do a cure upon those who have broke the Laws,
For to Punish evil Persons, is to do a cure upon those who have broke the Laws,
p-acp pc-acp vvi j-jn n2, vbz pc-acp vdi dt n1 p-acp d r-crq vhb vvn dt n2,
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that Peace may shadow the Common-wealth, and Plenty crown it. There is scarce one Quare? resolved with so many Answers.
that Peace may shadow the Commonwealth, and Plenty crown it. There is scarce one Quare? resolved with so many Answers.
d n1 vmb vvi dt n1, cc n1 vvi pn31. pc-acp vbz av-j crd fw-la? vvd p-acp av d n2.
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NONLATINALPHABET, saith Basil, This is not a matter of jest, but earnest.
, Says Basil, This is not a matter of jest, but earnest.
, vvz np1, d vbz xx dt n1 pp-f n1, p-acp n1.
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For would you have divers Families drawn into one body politick? This is NONLATINALPHABET, the very bond and tye of Society.
For would you have diverse Families drawn into one body politic? This is, the very bound and tie of Society.
p-acp vmd pn22 vhi j n2 vvn p-acp crd n1 j? d vbz, dt j n1 cc n1 pp-f n1.
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Would have the Laws kept? This is NONLATINALPHABET, a watch, a guard set upon the Laws.
Would have the Laws kept? This is, a watch, a guard Set upon the Laws.
vmd vhi dt n2 vvn? d vbz, dt n1, dt n1 vvn p-acp dt n2.
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Nay, would you have any Laws at all? This is NONLATINALPHABET, the Law-giver. For, as Julian calls the Law NONLATINALPHABET, the Child of Justice, so may we call it the child of Authority.
Nay, would you have any Laws At all? This is, the Lawgiver. For, as Julian calls the Law, the Child of justice, so may we call it the child of authority.
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For as Authority nurseth and defendeth and strengthneth it, so it was the Midwife which brought it forth,
For as authority Nurses and defendeth and strengtheneth it, so it was the Midwife which brought it forth,
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and the Mother too which conceived it.
and the Mother too which conceived it.
cc dt n1 av r-crq vvd pn31.
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When it was in semine, in principiis, when it lay hid in the lap of the Law natural, Authority framed and shaped and limb'd it;
When it was in Seed, in principiis, when it lay hid in the lap of the Law natural, authority framed and shaped and limbed it;
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gave it voice, and taught it to speak its own language, but more audibly; declared, expounded, amplified it, and was its interpreter.
gave it voice, and taught it to speak its own language, but more audibly; declared, expounded, amplified it, and was its interpreter.
vvd pn31 n1, cc vvd pn31 pc-acp vvi po31 d n1, cc-acp av-dc av-j; vvd, vvn, vvn pn31, cc vbds po31 n1.
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Will you have a Church? Authority gathers it.
Will you have a Church? authority gathers it.
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Would you have the Church continue so, a Church still, and not fall asunder into Schisms,
Would you have the Church continue so, a Church still, and not fallen asunder into Schisms,
vmd pn22 vhi dt n1 vvb av, dt n1 av, cc xx vvi av p-acp n2,
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nor moulder into Sects, nor crumble into Conventicles? Authority is the juncture, the cement, the Contignation, NONLATINALPHABET, the pale, the fence, the wall of the Church keeping it so, that neither the Wolf break in, nor the Sheep get out;
nor moulder into Sects, nor crumble into Conventicles? authority is the juncture, the cement, the Contignation,, the pale, the fence, the wall of the Church keeping it so, that neither the Wolf break in, nor the Sheep get out;
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that neither Heresie undermine the bulwarks without, nor Schisme raise a mutinie within.
that neither Heresy undermine the bulwarks without, nor Schism raise a mutiny within.
cst dx n1 vvi dt n2 p-acp, ccx n1 vvi dt n1 p-acp.
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Such an accord and sympathy there is between the Secular and Spiritual Sword, between the Church and body Politick, that if the one be sick, the other complains NONLATINALPHABET, saith Socrates, at the same time. If the Common-wealth swell into tumors and seditions, you may see the marks and impressions thereof in the Church:
Such an accord and Sympathy there is between the Secular and Spiritual Sword, between the Church and body Politic, that if the one be sick, the other complains, Says Socrates, At the same time. If the Commonwealth swell into tumors and seditions, you may see the marks and impressions thereof in the Church:
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and if the Church be ulcerous and impostumate, you may see the symptomes and indications in the body Politick.
and if the Church be ulcerous and impostumate, you may see the symptoms and indications in the body Politic.
cc cs dt n1 vbb j cc vvi, pn22 vmb vvi dt n2 cc n2 p-acp dt n1 j.
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So that now we may well render NONLATINALPHABET, non sine causa: There is good cause, good reason, that a Sword should be held up, that Authority be established.
So that now we may well render, non sine causa: There is good cause, good reason, that a Sword should be held up, that authority be established.
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And to this Non frustrà we may add NONLATINALPHABET.
And to this Non frustrà we may add.
cc p-acp d fw-la fw-la pns12 vmb vvi.
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Authority is not onely not in vain, but profitable. And we may now ask not onely Quare; but, NONLATINALPHABET;
authority is not only not in vain, but profitable. And we may now ask not only Quare; but,;
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not onely, Wherefore? but, What profit is there? And we can answer and resolve with the Apostle, NONLATINALPHABET, Much every manner of way.
not only, Wherefore? but, What profit is there? And we can answer and resolve with the Apostle,, Much every manner of Way.
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For let Cities talk of Charters, and Tradesmen of gain; let Scholars speak of learning, and Noble-men of honour;
For let Cities talk of Charters, and Tradesmen of gain; let Scholars speak of learning, and Noblemen of honour;
c-acp vvb n2 vvi pp-f n2, cc n2 pp-f n1; vvb n2 vvi pp-f n1, cc n2 pp-f n1;
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let the Church sing of peace to the Common-wealth, and the Common-wealth echo it back again to the Church.
let the Church sing of peace to the Commonwealth, and the Commonwealth echo it back again to the Church.
vvb dt n1 vvb pp-f n1 p-acp dt n1, cc dt n1 n1 pn31 av av p-acp dt n1.
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Attribute these to what you will;
Attribute these to what you will;
n1 d p-acp r-crq pn22 vmb;
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this is NONLATINALPHABET, this is all. This is Isaiahs nayle in a sure place, on which hand both Laws, and Church, and Common-wealth.
this is, this is all. This is Isaiah's nail in a sure place, on which hand both Laws, and Church, and Commonwealth.
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If you but stir it, you endanger; if you pluck it out and remove it, you batter all.
If you but stir it, you endanger; if you pluck it out and remove it, you batter all.
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And this argument ab utili, quite shuts up Frustrà . NONLATINALPHABET, That which is profitable is good: and that which is good is not in vain. But to step one degree further;
And this argument ab utili, quite shuts up Frustrà ., That which is profitable is good: and that which is good is not in vain. But to step one degree further;
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To this NONLATINALPHABET we may add NONLATINALPHABET, Necessity to Profit. Profit may lead me, Necessity chaineth me. I run and meet with Profit, but I am forced and pluckt by Necessity.
To this we may add, Necessity to Profit. Profit may led me, Necessity chaineth me. I run and meet with Profit, but I am forced and plucked by Necessity.
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And if it be not onely well it should be so, but be so as that it cannot be otherwise,
And if it be not only well it should be so, but be so as that it cannot be otherwise,
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then is it not in vain. It not Profit, yet Necessity excludes Frustrà . And necessary Authority is, not so much on Gods part as on ours.
then is it not in vain. It not Profit, yet Necessity excludes Frustrà . And necessary authority is, not so much on God's part as on ours.
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For, as Aquinas speaks of the natural Temple, Propter Deum non oportuit Templum fieri, God had no need of a Temple made with hands,
For, as Aquinas speaks of the natural Temple, Propter God non Opportune Templum fieri, God had no need of a Temple made with hands,
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but Man had need that God should have one: so God could have redeemed us by his own immediate absolute Soveraignty;
but Man had need that God should have one: so God could have redeemed us by his own immediate absolute Sovereignty;
cc-acp n1 vhd n1 cst np1 vmd vhi pi: av np1 vmd vhi vvn pno12 p-acp po31 d j j n1;
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he could have govern'd us without a Sword; but it was not good for Man to be so govern'd.
he could have governed us without a Sword; but it was not good for Man to be so governed.
pns31 vmd vhi vvn pno12 p-acp dt n1; cc-acp pn31 vbds xx j p-acp n1 pc-acp vbi av vvn.
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We were gone away from God, and set our selves at such a distance that it was not good he should come too nigh us.
We were gone away from God, and Set our selves At such a distance that it was not good he should come too High us.
pns12 vbdr vvn av p-acp np1, cc vvb po12 n2 p-acp d dt n1 cst pn31 vbds xx j pns31 vmd vvi av av-j pno12.
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And therefore St. Basil calls it NONLATINALPHABET, his love to Man, that as he had drawn Heaven as a curtain,
And Therefore Saint Basil calls it, his love to Man, that as he had drawn Heaven as a curtain,
cc av n1 np1 vvz pn31, po31 vvb p-acp n1, cst a-acp pns31 vhd vvn n1 p-acp dt n1,
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and made it NONLATINALPHABET, the veile of his Divine Majesty, so in all his operations and proceedings upon Man he is still Deus sub velo, God under a veile; hidden, but yet seen; in dark characters, but read; silent, and yet heard; not toucht, but felt;
and made it, the veil of his Divine Majesty, so in all his operations and proceedings upon Man he is still Deus sub Velo, God under a veil; hidden, but yet seen; in dark characters, but read; silent, and yet herd; not touched, but felt;
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still creating the world by conserving it. I say, Necessity hath put the Sword into the hand.
still creating the world by conserving it. I say, Necessity hath put the Sword into the hand.
av vvg dt n1 p-acp n-vvg pn31. pns11 vvb, n1 vhz vvn dt n1 p-acp dt n1.
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For God appears through other veils, by other Mediums, but we hide the face, and will not see that light which flasheth in our eyes.
For God appears through other veils, by other Mediums, but we hide the face, and will not see that Light which flasheth in our eyes.
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He is first sub velo naturae, under the veile of natural impressions, speaking to us by that Law which Tertullian calls legem naturalem, and naturam legalem, and speaking in us,
He is First sub Velo naturae, under the veil of natural impressions, speaking to us by that Law which Tertullian calls legem naturalem, and naturam legalem, and speaking in us,
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but at a distance, preventing us with anticipations, dropping on us, and leaving in us, NONLATINALPHABET, those common notions, and practick principles.
but At a distance, preventing us with anticipations, dropping on us, and leaving in us,, those Common notions, and practic principles.
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and upon others also, that they may not break them.
and upon Others also, that they may not break them.
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To love God, hate evil, To worship God, and the like, domi nascuntur. To do as I would be done to, NONLATINALPHABET, it is my contemporary, my domestick, born and bred with me.To love God, hate evil, To worship God, and the like, At Home nascuntur. To do as I would be done to,, it is my contemporary, my domestic, born and bred with me.
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I received it with my first breath; and it will live in me, though I attempt to strangle it;
I received it with my First breath; and it will live in me, though I attempt to strangle it;
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it will live with me, though I would chase it away. Non iniquitas delebit, saith Augustine:
it will live with me, though I would chase it away. Non iniquitas delebit, Says Augustine:
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These things are written with the finger of God, and Sin it self cannot blot them out.
These things Are written with the finger of God, and since it self cannot blot them out.
d n2 vbr vvn p-acp dt n1 pp-f np1, cc n1 pn31 n1 vmbx vvi pno32 av.
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5663
But though I cannot blot them out, I may enterline them with false glosses, though I cannot race them out, I may deface them.
But though I cannot blot them out, I may enterline them with false Glosses, though I cannot raze them out, I may deface them.
cc-acp cs pns11 vmbx vvi pno32 av, pns11 vmb vvi pno32 p-acp j n2, cs pns11 vmbx vvi pno32 av, pns11 vmb vvi pno32.
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5664
My Envy may drop on them, my Malice blur them, and my Self-love misplace them. On this foundation of Innocence I may build in bloud;
My Envy may drop on them, my Malice blur them, and my Self-love misplace them. On this Foundation of Innocence I may built in blood;
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5665
on this ground-work of Justice I may set up Oppression. I may draw false consequences from these true principles:
on this groundwork of justice I may Set up Oppression. I may draw false consequences from these true principles:
p-acp d n1 pp-f n1 pns11 vmb vvi a-acp n1. pns11 vmb vvi j n2 p-acp d j n2:
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5666
I must do good; I do so to my self when I wrong my neighbour: I must shun evil; I think I have done that when I run from goodness.I must do good; I do so to my self when I wrong my neighbour: I must shun evil; I think I have done that when I run from Goodness.
pns11 vmb vdi j; pns11 vdb av p-acp po11 n1 c-crq pns11 vvb po11 n1: pns11 vmb vvi j-jn; pns11 vvb pns11 vhb vdn d c-crq pns11 vvb p-acp n1.
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5667
Like those NONLATINALPHABET in Aristotle those stiff and stubborn defendants, to what is first proposed, we easily yield assent;
Like those in Aristotle those stiff and stubborn defendants, to what is First proposed, we Easily yield assent;
j d p-acp np1 d j cc j n2, p-acp r-crq vbz ord vvn, pns12 av-j vvb n1;
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5668
but at last NONLATINALPHABET, we hunt-out tricks and evasions: We are all Sophisters, but it is to cheat and delude our selves.
but At last, we hunt-out tricks and evasions: We Are all Sophisters, but it is to cheat and delude our selves.
cc-acp p-acp ord, pns12 j n2 cc n2: pns12 vbr d n2, cc-acp pn31 vbz pc-acp vvi cc vvi po12 n2.
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5669
And now if we read these principles in the worlds corrupt edition, if unjust man may be the Scholiast, thus they lye: see, and read them: INJURIAM FECISSE, VIRTUTIS EST; to do injury is vertue; To oppress is power; Craft is police;
And now if we read these principles in the world's corrupt edition, if unjust man may be the Scholiast, thus they lie: see, and read them: INJURIAM TO HAVE MADE, VIRTUE EST; to do injury is virtue; To oppress is power; Craft is police;
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5670
Murder is valour, Theft is frugality; The greatest Wisdom is, not to be wise to salvation.
Murder is valour, Theft is frugality; The greatest Wisdom is, not to be wise to salvation.
n1 vbz n1, n1 vbz n1; dt js n1 vbz, xx pc-acp vbi j p-acp n1.
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5671
And therefore, in the second place, God presents himself again under another Medium, sub velo legis scriptae.
And Therefore, in the second place, God presents himself again under Another Medium, sub Velo Legis Scriptae.
cc av, p-acp dt ord n1, np1 vvz px31 av p-acp j-jn fw-la, fw-la fw-la fw-la fw-la.
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5672
He would be read as it were in tables of stone. And in these tables he writes and promulges his Law Moral.
He would be read as it were in tables of stone. And in these tables he writes and promulges his Law Moral.
pns31 vmd vbi vvn c-acp pn31 vbdr p-acp n2 pp-f n1. cc p-acp d n2 pns31 vvz cc vvz po31 n1 j.
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5673
Will this prevaile? No, he must back and strengthen it with the Judicial.
Will this prevail? No, he must back and strengthen it with the Judicial.
n1 d vvi? uh-dx, pns31 vmb av cc vvi pn31 p-acp dt j.
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5674
Sin must be brought forth, and seen in its own shape, Murder wallowing in the bloud she spilt, Fornication in a whitesheet with shame upon her forehead, Blasphemy with its brains dasht out, Idleness starved, Theft sub hasta, brought to publick sale, and condemned to slavery.
since must be brought forth, and seen in its own shape, Murder wallowing in the blood she spilled, Fornication in a whitesheet with shame upon her forehead, Blasphemy with its brains dashed out, Idleness starved, Theft sub Spear, brought to public sale, and condemned to slavery.
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5675
But under the Gospel Hell it self is unlockt, her mouth open'd, and all her terrors displaied.
But under the Gospel Hell it self is unlocked, her Mouth opened, and all her terrors displayed.
p-acp p-acp dt n1 n1 pn31 n1 vbz vvd, po31 n1 vvd, cc d po31 n2 vvn.
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5694
We fear Man more than God, and the shaking of his whip than the scorpions of a Deity, A Dag at hand frights more than great Ordinance from the Mount,
We Fear Man more than God, and the shaking of his whip than the scorpions of a Deity, A Dag At hand frights more than great Ordinance from the Mount,
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5676
Who would now think that this were not enough to stay our fliting humour, to quell our raging temper, to bind our unlimited desires? Who would not think that this two-edged sword of the Word would frustrate and annihilate all other swords? If I had set my face to Destruction, this should turn me,
Who would now think that this were not enough to stay our fliting humour, to quell our raging temper, to bind our unlimited Desires? Who would not think that this two-edged sword of the Word would frustrate and annihilate all other swords? If I had Set my face to Destruction, this should turn me,
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5677
if I were rushing forward, this should stay me. But, alass!
if I were rushing forward, this should stay me. But, alas!
cs pns11 vbdr vvg av-j, d vmd vvi pno11. p-acp, uh!
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5678
we break through these repagula, we run over these sufflamina. God speaks in us by the Law of Nature, but we hear him not.
we break through these repagula, we run over these sufflamina. God speaks in us by the Law of Nature, but we hear him not.
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5679
He writes to us by way of Letter and Epistle in his Divine Law, but we answer him not.
He writes to us by Way of letter and Epistle in his Divine Law, but we answer him not.
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5680
Besides this, we too often reject and reverberate his gracious instructions and incitements by the wise counsel and examples of good men.
Beside this, we too often reject and reverberate his gracious instructions and incitements by the wise counsel and Examples of good men.
p-acp d, pns12 av av vvi cc vvi po31 j n2 cc n2 p-acp dt j n1 cc n2 pp-f j n2.
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5681
In both God beckneth to us.
In both God beckneth to us.
p-acp d np1 vvz p-acp pno12.
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5682
It is now high time he speak to us through a vaile of Bloud, that he put the bridle into our mouths.
It is now high time he speak to us through a veil of Blood, that he put the bridle into our mouths.
pn31 vbz av j n1 pns31 vvb p-acp pno12 p-acp dt n1 pp-f n1, cst pns31 vvd dt n1 p-acp po12 n2.
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5683
If Hell will not fright us, then we must hear those more formidable words, as S. Augustine saith, more formidable to humane ears, Occido, Proscribo, Mitto in exilium, Death, Proscription, Banishment. Tribuno opus, & carcere:
If Hell will not fright us, then we must hear those more formidable words, as S. Augustine Says, more formidable to humane ears, Occido, Proscribo, Mitto in exilium, Death, Proscription, Banishment. Tribune opus, & carcere:
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5684
Lay the whip upon the fools back. For to be thus question'd many times prevails more then a Catechisme.
Lay the whip upon the Fools back. For to be thus questioned many times prevails more then a Catechism.
vvb dt n1 p-acp dt n2 av. p-acp pc-acp vbi av vvn d n2 vvz av-dc cs dt n1.
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5685
Therefore Theodorete calls this Sword, this Power, NONLATINALPHABET, a most catholick and soveraign remedy; and Luther, necessarium corruptae naturae remedium, a necessary remedy for weak decayed nature.
Therefore Theodoret calls this Sword, this Power,, a most catholic and sovereign remedy; and Luther, Necessary corruptae naturae remedium, a necessary remedy for weak decayed nature.
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5686
When the Fear of God boundeth us not, imponit timorem humanum, saith Irenaeus, he aws us with the Sword and humane Authority.
When the fear of God bounds us not, imponit timorem humanum, Says Irnaeus, he avus us with the Sword and humane authority.
c-crq dt n1 pp-f np1 vvz pno12 xx, vvb fw-la fw-la, vvz np1, pns31 vvz pno12 p-acp dt n1 cc j n1.
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5687
When the destillation of his dew and small rain will not soften us, down came his hailstones and coals of fire to break us.
When the distillation of his due and small rain will not soften us, down Come his hailstones and coals of fire to break us.
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5688
A remedy it is our disposition and temper looks for and requires. For we are led for the most part by the Sense.
A remedy it is our disposition and temper looks for and requires. For we Are led for the most part by the Sense.
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5689
We love and fear at a distance.
We love and Fear At a distance.
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5690
And as the object is either nigh or remote, so it either affects or frights us.
And as the Object is either High or remote, so it either affects or frights us.
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5691
NONLATINALPHABET, The greatest evils, and so the greatest goods too, are least sensible. Villam malumus quam caelum, saith Augustine, We had rather have a Farme, a Cottage,
, The greatest evils, and so the greatest goods too, Are least sensible. Villam malumus quam caelum, Says Augustine, We had rather have a Farm, a Cottage,
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5692
than Paradise, and three lives in that than eternity in Heaven. We had rather be rich than good, mighty then just. Saint Ambrose gives the reason;
than Paradise, and three lives in that than eternity in Heaven. We had rather be rich than good, mighty then just. Saint Ambrose gives the reason;
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5693
For, saith he, quis unquam justitiam contrectavit? Who ever saw Virtue, or felt and handled Justice? And as our Love, so stands our Fear: Caesarem magis timemus quam Jovem;
For, Says he, quis unquam justitiam contrectavit? Who ever saw Virtue, or felt and handled justice? And as our Love, so Stands our fear: Caesarem magis Timemus quam Jovem;
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5695
and a Squib than a crack of Thunder. He that could jest at a Deity trembled at a Thunder-bolt.
and a Squib than a Crac of Thunder. He that could jest At a Deity trembled At a Thunderbolt.
cc dt n1 cs dt n1 pp-f n1. pns31 cst vmd vvi p-acp dt n1 vvd p-acp dt n1.
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5696
The Adulterer saith Job, watcheth for his twilight; as if God had his night. And, The ungodly lyeth in wait to spoil the poor, saith David.The Adulterer Says Job, watches for his twilight; as if God had his night. And, The ungodly lies in wait to spoil the poor, Says David.
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5697
He seeketh a day and an opportunity, as if God had not one every moment; and he doth it secretly, as if that NONLATINALPHABET, that revenging Eye, were put out.
He seeks a day and an opportunity, as if God had not one every moment; and he does it secretly, as if that, that revenging Eye, were put out.
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5698
And though he stand as a butt for Gods Vengeance, and a mark for his arrow,
And though he stand as a butt for God's Vengeance, and a mark for his arrow,
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5699
and fuel for his fire, the very centre wherein all Gods curses may meet; yet he cleaves to his sin, he hugs and embraces it.
and fuel for his fire, the very centre wherein all God's curses may meet; yet he cleaves to his since, he hugs and embraces it.
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5700
Would you have a separation and divorce made? It is more probable a Whip should do it then a Sermon,
Would you have a separation and divorce made? It is more probable a Whip should do it then a Sermon,
vmd pn22 vhi dt n1 cc n1 vvn? pn31 vbz av-dc j dt vvb vmd vdi pn31 av dt n1,
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5701
an Officer then a Preacher, a Warrant then an Anathema. You must sue for it in the Court of Justice, not in the Church.
an Officer then a Preacher, a Warrant then an Anathema. You must sue for it in the Court of justice, not in the Church.
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5702
So sensual, so senseless many are.
So sensual, so senseless many Are.
av j, av j d vbr.
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5703
Therefore the Holy Ghost in Scripture presents and fashions himself to the natural affections of men.
Therefore the Holy Ghost in Scripture presents and fashions himself to the natural affections of men.
av dt j n1 p-acp n1 vvz cc n2 px31 p-acp dt j n2 pp-f n2.
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5704
And that we may not turn bankrupts, and sport or sell away our livelihood and estate in Heaven,
And that we may not turn Bankrupts, and sport or fell away our livelihood and estate in Heaven,
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5705
and so come to a spiritual nothing, to bring us to the other world, he tells us of something which we most fear in this.
and so come to a spiritual nothing, to bring us to the other world, he tells us of something which we most Fear in this.
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5706
To those who love liberty, he speaks of a prison, a jaylor, an arrest.
To those who love liberty, he speaks of a prison, a jailor, an arrest.
p-acp d r-crq vvb n1, pns31 vvz pp-f dt n1, dt n1, dt n1.
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5707
Those who dare not step into the house of mourning, he tells of weeping and gnashing of teeth;
Those who Dare not step into the house of mourning, he tells of weeping and gnashing of teeth;
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5708
and to those tender constitutions who can endure no smart, he threatens many stripes. NON SINE CAUSA GLADIUM, is the servants and hirelings argument;
and to those tender constitutions who can endure no smart, he threatens many stripes. NON SINE CAUSA GLADIUM, is the Servants and hirelings argument;
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5709
and many times it convinces and confutes him, it dulls and deads the edge of his affection.
and many times it convinces and confutes him, it dulls and deads the edge of his affection.
cc d n2 pn31 vvz cc vvz pno31, pn31 vvz cc n2-j dt n1 pp-f po31 n1.
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5710
It destroys Murder in anger, quenches Adultery in the desire, sinks Pride in the rising, binds Theft in the very purpose;
It Destroys Murder in anger, quenches Adultery in the desire, sinks Pride in the rising, binds Theft in the very purpose;
pn31 vvz n1 p-acp n1, vvz n1 p-acp dt n1, vvz n1 p-acp dt n-vvg, vvz n1 p-acp dt j n1;
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5711
and, ut seta filum, as the bristle draweth the thread, it fits and prepares a way for Charity and Religion it self.
and, ut seta filum, as the bristle draws the thread, it fits and prepares a Way for Charity and Religion it self.
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5712
We may now then engrave this NON FRUSTRA upon the Sword, and settle it as an undoubted conclusion, That Autority was not granted in vain. Unless you will say that the Law was in vain,
We may now then engrave this NON FRUSTRA upon the Sword, and settle it as an undoubted conclusion, That authority was not granted in vain. Unless you will say that the Law was in vain,
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5713
and Reason in vain, and Man in vain: unless you will Put the FRUSTRA upon the Church, the World, Hell, Heaven it self.
and Reason in vain, and Man in vain: unless you will Put the FRUSTRA upon the Church, the World, Hell, Heaven it self.
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5734
we must then find out something to keep them so, to exclude this Frustrà , to safeguard the Magistrate, that he bear not the sword in vain.
we must then find out something to keep them so, to exclude this Frustrà , to safeguard the Magistrate, that he bear not the sword in vain.
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5714
And if the Sword be not in vain, then in the next place, by an easie illation the Duty of the Magistrate will follow, which is, Operam fortem & diligentem dare, as the form runs, Strenuously to contend NONLATINALPHABET, nè frustrà , that he bear not the Sword in vain. My third and last part.
And if the Sword be not in vain, then in the next place, by an easy illation the Duty of the Magistrate will follow, which is, Operam fortem & diligentem Dare, as the from runs, Strenuously to contend, nè frustrà , that he bear not the Sword in vain. My third and last part.
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5715
There is no danger of a frustrà but here. For potestas habet se indifferenter ad bonum & malum, saith Aquinas;
There is no danger of a frustrà but Here. For potestas habet se indifferenter ad bonum & malum, Says Aquinas;
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5716
Autority, though directed and ordained to good alone, yet stands in an even aspect and indifferency to both good and evil.
authority, though directed and ordained to good alone, yet Stands in an even aspect and indifferency to both good and evil.
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5717
In it is the life of the innocent, and in it is the destruction of the wicked;
In it is the life of the innocent, and in it is the destruction of the wicked;
p-acp pn31 vbz dt n1 pp-f dt j-jn, cc p-acp pn31 vbz dt n1 pp-f dt j;
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5718
and it may be the flourishing of the wicked, and the death of the innocent.
and it may be the flourishing of the wicked, and the death of the innocent.
cc pn31 vmb vbi dt j-vvg pp-f dt j, cc dt n1 pp-f dt j-jn.
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5719
The Magistrate may (as the Devil is said to do) NONLATINALPHABET, invert the order of things, put shame upon Integrity,
The Magistrate may (as the devil is said to do), invert the order of things, put shame upon Integrity,
dt n1 vmb (c-acp dt n1 vbz vvn pc-acp vdi), vvb dt n1 pp-f n2, vvn n1 p-acp n1,
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5720
and security upon Sin. The Sword is an instrument; and he may use it as he will:
and security upon Sin. The Sword is an Instrument; and he may use it as he will:
cc n1 p-acp np1 dt n1 vbz dt n1; cc pns31 vmb vvi pn31 c-acp pns31 vmb:
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5721
and so of a fiery and sharp sword he may make it gladium ficulneum, a wooden and unprofitable sword;
and so of a fiery and sharp sword he may make it Gladium ficulneum, a wooden and unprofitable sword;
cc av pp-f dt j cc j n1 pns31 vmb vvi pn31 fw-la fw-la, dt j cc j n1;
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5722
and then the drunkard may reel in the streets, and injury may rage at noon-day for all that;
and then the drunkard may reel in the streets, and injury may rage At noonday for all that;
cc av dt n1 vmb vvi p-acp dt n2, cc n1 vmb vvi p-acp n1 p-acp d d;
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5723
or pictum gladium, no better then a Sword in a painted cloth, only to be lookt upon.
or pictum Gladium, no better then a Sword in a painted cloth, only to be looked upon.
cc fw-la fw-la, dx jc cs dt n1 p-acp dt j-vvn n1, av-j pc-acp vbi vvn p-acp.
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5724
He may use it, not like a Sword, but like David's rasour, to cut deceitfully:
He may use it, not like a Sword, but like David's razor, to Cut deceitfully:
pns31 vmb vvi pn31, xx av-j dt n1, cc-acp av-j npg1 n1, pc-acp vvi av-j:
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5725
or he may let it rust in his hands, that, as that Lawyer complained of the Sword in his time, it may be fit for nothing but to cut a purse, let out a bribe. Thus it may be.
or he may let it rust in his hands, that, as that Lawyer complained of the Sword in his time, it may be fit for nothing but to Cut a purse, let out a bribe. Thus it may be.
cc pns31 vmb vvi pn31 vvi p-acp po31 n2, cst, c-acp cst n1 vvd pp-f dt n1 p-acp po31 n1, pn31 vmb vbi j p-acp pix cc-acp pc-acp vvi dt n1, vvb av dt n1. av pn31 vmb vbi.
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5726
But our task is to keep off this Frustrà from the Magistrate. And see in my Text they are severd and diametrically opposed;
But our task is to keep off this Frustrà from the Magistrate. And see in my Text they Are severed and diametrically opposed;
p-acp po12 n1 vbz pc-acp vvi a-acp d fw-la p-acp dt n1. cc vvb p-acp po11 n1 pns32 vbr vvn cc av-j vvn;
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5727
Frustrà is placed è regione, point blanck to the Magistrate. For the Apostle lays it down NONLATINALPHABET and NONLATINALPHABET, he puts a Non, a negation, between them.Frustrà is placed è region, point blank to the Magistrate. For the Apostle lays it down and, he puts a Non, a negation, between them.
fw-la vbz vvn fw-fr n1, vvb j p-acp dt n1. p-acp dt n1 vvz pn31 p-acp cc, pns31 vvz dt fw-fr, dt n1, p-acp pno32.
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5728
He speaks it positively, and he speaks it destructively, NONLATINALPHABET, he beareth not the sword in vain.
He speaks it positively, and he speaks it destructively,, he bears not the sword in vain.
pns31 vvz pn31 av-j, cc pns31 vvz pn31 av-j,, pns31 vvz xx dt n1 p-acp j.
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5729
The NONLATINALPHABET and the NONLATINALPHABET, the Duty and the Power, the Office and the Definition the same.
The and the, the Duty and the Power, the Office and the Definition the same.
dt cc dt, dt n1 cc dt n1, dt n1 cc dt n1 dt d.
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5730
That which should be so is so, and it is impossible it should be otherwise, say the Civilians.That which should be so is so, and it is impossible it should be otherwise, say the Civilians.
cst r-crq vmd vbi av vbz av, cc pn31 vbz j pn31 vmd vbi av, vvb dt n2-jn.
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5731
For at this distance these tearms naturally stand.
For At this distance these terms naturally stand.
p-acp p-acp d n1 d n2 av-j vvi.
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5732
But when we read a corrupt Judge, a perjured Jurer, a false Witness, we have conciliated them, and made up the contradiction.
But when we read a corrupt Judge, a perjured Juror, a false Witness, we have conciliated them, and made up the contradiction.
p-acp c-crq pns12 vvb dt j n1, dt j-vvn n1, dt j n1, pns12 vhb vvn pno32, cc vvd a-acp dt n1.
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5733
These terms naturally stand at a distance:
These terms naturally stand At a distance:
d n2 av-j vvb p-acp dt n1:
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5735
And we need not look far. For it is the first thing we should look upon;
And we need not look Far. For it is the First thing we should look upon;
cc pns12 vvb xx vvb av-j. p-acp pn31 vbz dt ord n1 pns12 vmd vvi p-acp;
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5736
and the Philosopher pointeth it out to us, NONLATINALPHABET, to propose an end. Non agitur officium, nisi intendatur finis, say the Schools.
and the Philosopher pointeth it out to us,, to propose an end. Non agitur officium, nisi intendatur finis, say the Schools.
cc dt n1 vvz pn31 av p-acp pno12,, pc-acp vvi dt n1. np1 fw-la fw-la, fw-la fw-la fw-la, vvb dt n2.
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5737
I stir not in my duty, if this move me not; and I faint and sink under my duty, if this Continue not that motion.
I stir not in my duty, if this move me not; and I faint and sink under my duty, if this Continue not that motion.
pns11 vvb xx p-acp po11 n1, cs d vvb pno11 xx; cc pns11 vvb cc vvi p-acp po11 n1, cs d vvb xx d n1.
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5738
And down falls the Sword with a Frustrà upon it, if this uphold it not; I am but Man, and my actions must look out of themselves and beyond themselves.
And down falls the Sword with a Frustrà upon it, if this uphold it not; I am but Man, and my actions must look out of themselves and beyond themselves.
cc a-acp vvz dt n1 p-acp dt fw-la p-acp pn31, cs d vvb pn31 xx; pns11 vbm p-acp n1, cc po11 n2 vmb vvi av pp-f px32 cc p-acp px32.
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5739
I have not my compleatness, my perfection, my beatitude within my self;
I have not my completeness, my perfection, my beatitude within my self;
pns11 vhb xx po11 n1, po11 n1, po11 n1 p-acp po11 n1;
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5740
and therefore I must take aim at something without my self to enfeoff and entitle me to it.
and Therefore I must take aim At something without my self to enfeoff and entitle me to it.
cc av pns11 vmb vvi n1 p-acp pi p-acp po11 n1 pc-acp vvi cc vvb pno11 p-acp pn31.
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5741
Now the Magistrate hath divers ends laid before him; First, that first and architectonical end, the Glory of God;
Now the Magistrate hath diverse ends laid before him; First, that First and architectonical end, the Glory of God;
av dt n1 vhz j n2 vvn p-acp pno31; ord, cst ord cc j n1, dt n1 pp-f np1;
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5742
and then, that which leads to that, the Peace of the Church; and that which procures that, the Preservation of Justice;
and then, that which leads to that, the Peace of the Church; and that which procures that, the Preservation of justice;
cc av, cst r-crq vvz p-acp d, dt n1 pp-f dt n1; cc cst r-crq vvz d, dt n1 pp-f n1;
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5743
and that which begins that, the proper work of Justice it self, to stand in the midst between two opposite sides till he have drawn them together and made them one;
and that which begins that, the proper work of justice it self, to stand in the midst between two opposite sides till he have drawn them together and made them one;
cc cst r-crq vvz d, dt j n1 pp-f n1 pn31 n1, pc-acp vvi p-acp dt n1 p-acp crd j-jn n2 c-acp pns31 vhb vvn pno32 av cc vvd pno32 crd;
(21) sermon (DIV1)
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5744
to keep an equality even in inequality;
to keep an equality even in inequality;
pc-acp vvi dt n1 av p-acp n1;
(21) sermon (DIV1)
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5745
to use the Sword not only rescindendo peccatori, to cut off the wicked, but communi dividundo, to give Mephibosheth his own lands to divide to every man his own possessions.
to use the Sword not only rescindendo peccatori, to Cut off the wicked, but Communi dividundo, to give Mephibosheth his own Lands to divide to every man his own possessions.
pc-acp vvi dt n1 xx av-j fw-la fw-mi, pc-acp vvi a-acp dt j, cc-acp fw-la fw-la, pc-acp vvi np1 po31 d n2 pc-acp vvi p-acp d n1 po31 d n2.
(21) sermon (DIV1)
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5746
Then the NON FRUSTRA is upon the Magistrate as well as upon the Sword, when the Law is not only the edge of this Sword,
Then the NON FRUSTRA is upon the Magistrate as well as upon the Sword, when the Law is not only the edge of this Sword,
av dt fw-fr fw-la vbz p-acp dt n1 c-acp av c-acp p-acp dt n1, c-crq dt n1 vbz xx av-j dt n1 pp-f d n1,
(21) sermon (DIV1)
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5747
but flabellum justitiae, a fan to blow and kindle up Justice in the breast of the Magistrate, that it may warm and comfort the oppressed,
but flabellum justitiae, a fan to blow and kindle up justice in the breast of the Magistrate, that it may warm and Comfort the oppressed,
cc-acp fw-la fw-la, dt n1 pc-acp vvi cc vvi a-acp n1 p-acp dt n1 pp-f dt n1, cst pn31 vmb vvi cc vvi dt j-vvn,
(21) sermon (DIV1)
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5748
but to the wicked become NONLATINALPHABET, a consuming fire: When he layeth not these ends aside, and instead thereof placeth others;
but to the wicked become, a consuming fire: When he Layeth not these ends aside, and instead thereof places Others;
cc-acp p-acp dt j vvn, dt j-vvg n1: c-crq pns31 vvz xx d n2 av, cc av av vvz n2-jn;
(21) sermon (DIV1)
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5749
for the Glory of God, some accession and addition of Honor to himself; for the good of the Commonwealth, the filling of his Coffers;
for the Glory of God, Some accession and addition of Honour to himself; for the good of the Commonwealth, the filling of his Coffers;
p-acp dt n1 pp-f np1, d n1 cc n1 pp-f n1 p-acp px31; p-acp dt j pp-f dt n1, dt n-vvg pp-f po31 n2;
(21) sermon (DIV1)
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5750
for the Peace of the Church, the avoiding of a frown: for the right of the oppressed, his own private conveniencies; and for the Truth, Mammon.
for the Peace of the Church, the avoiding of a frown: for the right of the oppressed, his own private Conveniences; and for the Truth, Mammon.
p-acp dt n1 pp-f dt n1, dt vvg pp-f dt n1: c-acp dt n-jn pp-f dt j-vvn, po31 d j n2; cc p-acp dt n1, np1.
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5751
There are many ends, you see;
There Are many ends, you see;
pc-acp vbr d n2, pn22 vvb;
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5752
but that is most pertinent to our present purpose which the Apostle sets down in this Chapter;
but that is most pertinent to our present purpose which the Apostle sets down in this Chapter;
cc-acp d vbz av-ds j p-acp po12 j n1 r-crq dt n1 vvz a-acp p-acp d n1;
(21) sermon (DIV1)
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5753
Terror to the wicked, Security of the good, Justice on both sides.
Terror to the wicked, Security of the good, justice on both sides.
n1 p-acp dt j, n1 pp-f dt j, n1 p-acp d n2.
(21) sermon (DIV1)
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5754
And first, the Magistrate, like God himself, NONLATINALPHABET, governs us by that which is adverse to us, curbeth the transgressor by the execution of poenal laws;
And First, the Magistrate, like God himself,, governs us by that which is adverse to us, curbeth the transgressor by the execution of penal laws;
cc ord, dt n1, j np1 px31,, vvz pno12 p-acp d r-crq vbz j p-acp pno12, vvz dt n1 p-acp dt n1 pp-f j n2;
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5755
which St. Basil calls NONLATINALPHABET, a purging, cleansing, refining fire, even of that other fire, which when it breaks forth is Lust, Adultery, Murder, Sedition, Theft,
which Saint Basil calls, a purging, cleansing, refining fire, even of that other fire, which when it breaks forth is Lust, Adultery, Murder, Sedition, Theft,
r-crq n1 np1 vvz, dt n-vvg, vvg, vvg n1, av pp-f cst j-jn n1, r-crq c-crq pn31 vvz av vbz n1, n1, n1, np1-n, n1,
(21) sermon (DIV1)
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5756
or what else may set the Church and Commonwealth in a combustion. And, in the next place, this end hath its end too.
or what Else may Set the Church and Commonwealth in a combustion. And, in the next place, this end hath its end too.
cc q-crq av vmb vvi dt n1 cc n1 p-acp dt n1. cc, p-acp dt ord n1, d n1 vhz po31 n1 av.
(21) sermon (DIV1)
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5757
For no Magistrate doth simply will the affliction and torture of the offender, or punish only to shew his autority, but NONLATINALPHABET.
For no Magistrate does simply will the affliction and torture of the offender, or Punish only to show his Authority, but.
p-acp dx n1 vdz av-j vvi dt n1 cc n1 pp-f dt n1, cc vvi av-j pc-acp vvi po31 n1, cc-acp.
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5758
He hath an end for that too.
He hath an end for that too.
pns31 vhz dt n1 p-acp d av.
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5759
His Power rests not in the evil of punishment, but looks further, to the good of amendment,
His Power rests not in the evil of punishment, but looks further, to the good of amendment,
po31 n1 vvz xx p-acp dt n-jn pp-f n1, cc-acp n2 av-jc, p-acp dt j pp-f n1,
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5760
and to the good of example; not to the taking off heads, but piercing of hearts;
and to the good of Exampl; not to the taking off Heads, but piercing of hearts;
cc p-acp dt j pp-f n1; xx p-acp dt vvg a-acp n2, cc-acp vvg pp-f n2;
(21) sermon (DIV1)
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5761
not to binding of hands, but limiting of wills; not to the trouble of the sinner, but the peace of the Commonwealth.
not to binding of hands, but limiting of wills; not to the trouble of the sinner, but the peace of the Commonwealth.
xx p-acp vvg pp-f n2, cc-acp vvg pp-f n2; xx p-acp dt n1 pp-f dt n1, cc-acp dt n1 pp-f dt n1.
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5762
This is the very end of Punishment, to destroy that proclivity and proneness to sin which every evil action begets in the very committing of it.
This is the very end of Punishment, to destroy that proclivity and proneness to sin which every evil actium begets in the very committing of it.
d vbz dt j n1 pp-f n1, pc-acp vvi d n1 cc n1 pc-acp vvi r-crq d j-jn n1 vvz p-acp dt j vvg pp-f pn31.
(21) sermon (DIV1)
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5763
Lay the whip upon the fools back, and slumber is not so pleasant; bring him to the post, and he unfolds his arms.
Lay the whip upon the Fools back, and slumber is not so pleasant; bring him to the post, and he unfolds his arms.
np1 dt n1 p-acp dt n2 av, cc n1 vbz xx av j; vvb pno31 p-acp dt n1, cc pns31 vvz po31 n2.
(21) sermon (DIV1)
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5764
Set up the Gibbet, the Gallants sword sticks in his scabberd;
Set up the Gibbet, the Gallants sword sticks in his scabbard;
j-vvn a-acp dt n1, dt n2-jn n1 vvz p-acp po31 n1;
(21) sermon (DIV1)
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5765
exact the mulct, and he hath lost the grace of his speech and half his Gentility.
exact the mulct, and he hath lost the grace of his speech and half his Gentility.
vvb dt n1, cc pns31 vhz vvn dt n1 pp-f po31 n1 cc j-jn po31 n1.
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5766
Let the sword be brandisht, and Sin is not so impudent, but croucheth and mantleth her self,
Let the sword be brandished, and since is not so impudent, but Croucheth and mantles her self,
vvb dt n1 vbb j-vvn, cc n1 vbz xx av j, cc-acp vvz cc vvz po31 n1,
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5767
and dares not step forth before the Sun and the people. Gird then the sword upon the thigh, O most mighty.
and dares not step forth before the Sun and the people. Gird then the sword upon the thigh, Oh most mighty.
cc vvz xx vvi av p-acp dt n1 cc dt n1. vvb av dt n1 p-acp dt n1, uh av-ds j.
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5768
You who are invested with this power, remember the end.
You who Are invested with this power, Remember the end.
pn22 r-crq vbr vvn p-acp d n1, vvb dt n1.
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5769
Remember you were placed with a Sword, hostire iniquitatem, in a hostile manner to pursue the wicked;
remember you were placed with a Sword, hostire iniquitatem, in a hostile manner to pursue the wicked;
np1 pn22 vbdr vvn p-acp dt n1, vvb fw-la, p-acp dt j n1 pc-acp vvi dt j;
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5770
to run after the oppressor, and break his jaw, and take the prey out of his mouth; to destroy this Wolf;
to run After the oppressor, and break his jaw, and take the prey out of his Mouth; to destroy this Wolf;
pc-acp vvi p-acp dt n1, cc vvi po31 n1, cc vvb dt n1 av pp-f po31 n1; pc-acp vvi d n1;
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5771
to chase away the Asp, the poisonous heretick; to cut off the hands of Sacriledge; to pierce through the spotted Leopard.
to chase away the Asp, the poisonous heretic; to Cut off the hands of Sacrilege; to pierce through the spotted Leopard.
pc-acp vvi av dt n1, dt j n1; pc-acp vvi a-acp dt n2 pp-f n1; pc-acp vvi p-acp dt j-vvn n1.
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5772
And in doing this you perform the other part; You defend and safegard the innocent. The death of one murderer may save a thousand lives;
And in doing this you perform the other part; You defend and safeguard the innocent. The death of one murderer may save a thousand lives;
cc p-acp vdg d pn22 vvb dt j-jn n1; pn22 vvb cc n1 dt j-jn. dt n1 pp-f crd n1 vmb vvi dt crd n2;
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5773
and the destruction of one traiterous Jesuite as many souls. Qui malos punit, bonos laudat;
and the destruction of one traitorous Jesuit as many Souls. Qui Malos punit, bonos Laudat;
cc dt n1 pp-f crd j np1 p-acp d n2. fw-la fw-la fw-la, fw-la fw-la;
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5774
The Correction of the evil is the Commendation, nay, it is the buckler, the castle, the defense, of the good.
The Correction of the evil is the Commendation, nay, it is the buckler, the castle, the defence, of the good.
dt n1 pp-f dt n-jn vbz dt n1, uh-x, pn31 vbz dt n1, dt n1, dt n1, pp-f dt j.
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5775
And it may prove too the Conversion of the wicked. The bloud of one Wolf may work an alteration and change of another;
And it may prove too the Conversion of the wicked. The blood of one Wolf may work an alteration and change of Another;
cc pn31 vmb vvi av dt n1 pp-f dt j. dt n1 pp-f crd n1 vmb vvi dt n1 cc n1 pp-f j-jn;
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5776
the Leopard may come to dwell with the Kid, the Wolf may feed quietly with the Lamb, the Lion may eat straw like an Ox,
the Leopard may come to dwell with the Kid, the Wolf may feed quietly with the Lamb, the lion may eat straw like an Ox,
dt n1 vmb vvi pc-acp vvi p-acp dt n1, dt n1 vmb vvi av-jn p-acp dt n1, dt n1 vmb vvi n1 av-j dt n1,
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5777
and the Asp play with a Child.
and the Asp play with a Child.
cc dt n1 vvb p-acp dt n1.
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5797
They may invite his vengeance, but this pulls it down. Talk of those numerous volumes of Sin, but this is all, this doth all.
They may invite his vengeance, but this pulls it down. Talk of those numerous volumes of since, but this is all, this does all.
pns32 vmb vvi po31 n1, cc-acp d vvz pn31 a-acp. n1 pp-f d j n2 pp-f n1, cc-acp d vbz d, d vdz d.
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5778
The poenal Statutes are NONLATINALPHABET, copies, and samplers: and a Judge must do as a Painter doth, saith Plato, follow and imitate his forms and draughts. The penal Statutes Are, copies, and samplers: and a Judge must do as a Painter does, Says Plato, follow and imitate his forms and draughts.
dt j n2 vbr, n2, cc n2: cc dt n1 vmb vdi c-acp dt n1 vdz, vvz np1, vvb cc vvi po31 n2 cc n2.
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5779
Where the Law is drawn in lines of bloud, he must not lay on colours of oyl:
Where the Law is drawn in lines of blood, he must not lay on colours of oil:
c-crq dt n1 vbz vvn p-acp n2 pp-f n1, pns31 vmb xx vvi p-acp n2 pp-f n1:
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5780
Where the Law shews the offender in chains, he must not present him at liberty: Where it frowns, he must not draw a smile, nor, Timanthes like, draw a veil,
Where the Law shows the offender in chains, he must not present him At liberty: Where it frowns, he must not draw a smile, nor, Timanthes like, draw a veil,
c-crq dt n1 vvz dt n1 p-acp n2, pns31 vmb xx vvi pno31 p-acp n1: c-crq pn31 vvz, pns31 vmb xx vvi dt n1, ccx, np1 av-j, vvb dt n1,
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5781
as not able to express that frown. No;
as not able to express that frown. No;
c-acp xx j pc-acp vvi d n1. uh-dx;
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5782
he must take his proportions and postures from the Law, Oppression must be portrayed with its teeth out;
he must take his proportions and postures from the Law, Oppression must be portrayed with its teeth out;
pns31 vmb vvi po31 n2 cc n2 p-acp dt n1, n1 vmb vbi vvn p-acp po31 n2 av;
(21) sermon (DIV1)
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5783
Murder, pale, and wounded to death; Idleness, whipt; the common Barretter, with papers in his hat.
Murder, pale, and wounded to death; Idleness, whipped; the Common Barretter, with papers in his hat.
vvb, j, cc vvn p-acp n1; n1, vvd; dt j n1, p-acp n2 p-acp po31 n1.
(21) sermon (DIV1)
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5784
He must similem pingere, not a Man for a Beast, not a Dog for a Lion, not a Fox for a Wolf, not Manslaughter for Murder, not Usury for Extorsion, not Deceit for Oppression, not a sum of daily incursion for a devouring one. He must not depose and degrade a gallant boystrous sin,
He must similem pingere, not a Man for a Beast, not a Dog for a lion, not a Fox for a Wolf, not Manslaughter for Murder, not Usury for Extortion, not Deceit for Oppression, not a sum of daily incursion for a devouring one. He must not depose and degrade a gallant boisterous since,
pns31 vmb fw-la fw-la, xx dt n1 p-acp dt n1, xx dt n1 p-acp dt n1, xx dt n1 p-acp dt n1, xx n1 p-acp n1, xx n1 p-acp n1, xx n1 p-acp n1, xx dt n1 pp-f j n1 p-acp dt j-vvg pi. pns31 vmb xx vvi cc vvi dt j-jn j n1,
(21) sermon (DIV1)
238
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5785
and put it in a lower rank, to escape unpunished with a multitude. The neglect hereof brings in not only a frustrà but a nocivum with it. It is hurtful and injurious. It heaps injury upon injury:
and put it in a lower rank, to escape unpunished with a multitude. The neglect hereof brings in not only a frustrà but a Nocivum with it. It is hurtful and injurious. It heaps injury upon injury:
cc vvd pn31 p-acp dt jc n1, pc-acp vvi j p-acp dt n1. dt n1 av vvz p-acp xx av-j dt fw-la p-acp dt fw-la p-acp pn31. pn31 vbz j cc j. pn31 vvz n1 p-acp n1:
(21) sermon (DIV1)
238
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5786
And the first lights upon God himself, of whose Divine Power this Power is a very beam;
And the First lights upon God himself, of whose Divine Power this Power is a very beam;
cc dt ord n2 p-acp np1 px31, pp-f rg-crq j-jn n1 d n1 vbz dt j n1;
(21) sermon (DIV1)
238
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5787
which falling upon a minister of Justice, falls as the rayes of the Sun upon a still quiet cloud:
which falling upon a minister of justice, falls as the rays of the Sun upon a still quiet cloud:
r-crq vvg p-acp dt n1 pp-f n1, vvz p-acp dt n2 pp-f dt n1 p-acp dt av j-jn n1:
(21) sermon (DIV1)
238
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5788
the reflexion is equal and glorious:
the reflection is equal and glorious:
dt n1 vbz j-jn cc j:
(21) sermon (DIV1)
238
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5789
But falling upon a corrupt unjust man, it falls as upon St. Jude's cloud without water, or St. James his wave of the sea, tost with the wind, and carried about:
But falling upon a corrupt unjust man, it falls as upon Saint Jude's cloud without water, or Saint James his wave of the sea, tossed with the wind, and carried about:
cc-acp vvg p-acp dt j j n1, pn31 vvz a-acp p-acp n1 npg1 n1 p-acp n1, cc n1 np1 po31 n1 pp-f dt n1, vvn p-acp dt n1, cc vvd a-acp:
(21) sermon (DIV1)
238
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5790
the impression is flitting and vanishing, and the reflexion unstedfast and unequal.
the impression is flitting and vanishing, and the reflection unsteadfast and unequal.
dt n1 vbz vvg cc vvg, cc dt n1 j cc j.
(21) sermon (DIV1)
238
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5791
That this beam from heaven should be cast away upon an empty cloud or a wave, is a piece of injustice.
That this beam from heaven should be cast away upon an empty cloud or a wave, is a piece of injustice.
cst d n1 p-acp n1 vmd vbi vvn av p-acp dt j n1 cc dt n1, vbz dt n1 pp-f n1.
(21) sermon (DIV1)
238
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5792
Besides it is contumelious to God.
Beside it is contumelious to God.
p-acp pn31 vbz j p-acp np1.
(21) sermon (DIV1)
238
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5793
For by injustice men undervalue him, and put him below his vassal, as if his Omnipotency were weaker then Man, his Honor cheaper then a Fee, Heaven at a lower price then a Bribe,
For by injustice men undervalue him, and put him below his vassal, as if his Omnipotency were Weaker then Man, his Honour cheaper then a Fee, Heaven At a lower price then a Bribe,
p-acp p-acp n1 n2 vvi pno31, cc vvd pno31 p-acp po31 n1, c-acp cs po31 n1 vbdr jc cs n1, po31 n1 jc cs dt n1, n1 p-acp dt jc n1 cs dt n1,
(21) sermon (DIV1)
238
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5794
and Christ himself not worth forty pieces of silver. From God the injury descends to the Commonwealth.
and christ himself not worth forty Pieces of silver. From God the injury descends to the Commonwealth.
cc np1 px31 xx j crd n2 pp-f n1. p-acp np1 dt n1 vvz p-acp dt n1.
(21) sermon (DIV1)
238
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5795
It brings in that which it should cast out. Sin unpunished makes a greater breach then Sin committed.
It brings in that which it should cast out. since unpunished makes a greater breach then since committed.
pn31 vvz p-acp d r-crq pn31 vmd vvi av. n1 j vvz dt jc n1 cs n1 vvn.
(21) sermon (DIV1)
239
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5796
For Adultery and Murder, Drunkenness and Deceit, may give the blow, but Injustice wounds. They may call for the vials of Gods wrath, but this poureth them forth:
For Adultery and Murder, drunkenness and Deceit, may give the blow, but Injustice wounds. They may call for the vials of God's wrath, but this pours them forth:
p-acp n1 cc n1, n1 cc n1, vmb vvi dt n1, cc-acp n1 n2. pns32 vmb vvi p-acp dt n2 pp-f npg1 n1, cc-acp d vvz pno32 av:
(21) sermon (DIV1)
239
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5839
let not the Sword destroy the bearing, nor one Sword be living and eminent in the Text,
let not the Sword destroy the bearing, nor one Sword be living and eminent in the Text,
vvb xx dt n1 vvi dt vvg, ccx crd n1 vbb vvg cc j p-acp dt n1,
(21) sermon (DIV1)
243
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5798
This dislocates and perverts the course of Nature; this changeth it, saith Basil, NONLATINALPHABET, into another temper. It puts supernatural aspects upon natural effects.
This dislocate and perverts the course of Nature; this changes it, Says Basil,, into Another temper. It puts supernatural aspects upon natural effects.
np1 vvi cc vvz dt n1 pp-f n1; d vvz pn31, vvz np1,, p-acp j-jn n1. pn31 vvz j n2 p-acp j n2.
(21) sermon (DIV1)
239
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5799
If it be a Comet, it makes it ominous; if a vapor, it dampeth it with a plague.
If it be a Cometam, it makes it ominous; if a vapor, it dampeth it with a plague.
cs pn31 vbb dt n1, pn31 vvz pn31 j; cs dt n1, pn31 vvz pn31 p-acp dt n1.
(21) sermon (DIV1)
239
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5800
Will you have no Sword hang over the Common-wealth? Then use that power which is put into your hand.
Will you have no Sword hang over the Commonwealth? Then use that power which is put into your hand.
n1 pn22 vhb dx n1 vvi p-acp dt n1? av vvb d n1 r-crq vbz vvn p-acp po22 n1.
(21) sermon (DIV1)
239
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5801
Would you have her of a healthy constitution and temper? Then cut off putred and fester'd members.
Would you have her of a healthy constitution and temper? Then Cut off putred and festered members.
vmd pn22 vhi pno31 pp-f dt j n1 cc n1? av vvd a-acp j cc j-vvn n2.
(21) sermon (DIV1)
239
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5802
Turpis est pars quae toti suo non convenit: It is an ill member for which the whole body is the worse.Shameful est pars Quae Totius Sue non convenit: It is an ill member for which the Whole body is the Worse.
np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la: pn31 vbz dt j-jn n1 p-acp r-crq dt j-jn n1 vbz dt jc.
(21) sermon (DIV1)
239
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5803
Ut in Sermone literae, saith St. Augustine, As Letters in a word or sentence, so Men are Elementa civitatis, the principles, the parts, which concur to make up the Syntaxis of a Commonwealth.Ut in Sermon literae, Says Saint Augustine, As Letters in a word or sentence, so Men Are Elementa civitatis, the principles, the parts, which concur to make up the Syntaxis of a Commonwealth.
fw-mi p-acp n1 fw-la, vvz n1 np1, c-acp n2 p-acp dt n1 cc n1, av n2 vbr np1 fw-la, dt n2, dt n2, r-crq vvb pc-acp vvi a-acp dt fw-la pp-f dt n1.
(21) sermon (DIV1)
239
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5804
NONLATINALPHABET, saith he in Thucydides, for men are the city.
, Says he in Thucydides, for men Are the City.
, vvz pns31 p-acp np1, p-acp n2 vbr dt n1.
(21) sermon (DIV1)
239
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5805
But then each capital and grand offendor is a letter too much, or rather a blur, in the sentence.
But then each capital and grand Offender is a Letter too much, or rather a blur, in the sentence.
p-acp av d j cc j n1 vbz dt n1 av av-d, cc av-c dt vvi, p-acp dt n1.
(21) sermon (DIV1)
239
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5806
Blot it out therefore, wipe him off from the face of the earth, and the composition is entire.
Blot it out Therefore, wipe him off from the face of the earth, and the composition is entire.
n1 pn31 av av, vvb pno31 a-acp p-acp dt n1 pp-f dt n1, cc dt n1 vbz j.
(21) sermon (DIV1)
239
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5807
Thirdly, many times the injury falls upon the offendor;
Thirdly, many times the injury falls upon the Offender;
ord, d n2 dt n1 vvz p-acp dt n1;
(21) sermon (DIV1)
240
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5808
Who hath lost his Physick, (for Punishment is NONLATINALPHABET, medicinable, and doth heal) whose greatest punishment it is that he is so much wrong'd as to be befriended,
Who hath lost his Physic, (for Punishment is, medicinable, and does heal) whose greatest punishment it is that he is so much wronged as to be befriended,
r-crq vhz vvn po31 n1, (p-acp n1 vbz, j, cc vdz vvi) q-crq js n1 pn31 vbz cst pns31 vbz av av-d vvn a-acp pc-acp vbi vvn,
(21) sermon (DIV1)
240
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5809
and so much favoured as to be unpunished, to have his wounds exulcerate by a gentle hand, to be poysoned with oyl, to be chained with liberty,
and so much favoured as to be unpunished, to have his wounds exulcerate by a gentle hand, to be poisoned with oil, to be chained with liberty,
cc av av-d vvn a-acp pc-acp vbi j, pc-acp vhi po31 n2 vvi p-acp dt j n1, pc-acp vbi j-vvn p-acp n1, pc-acp vbi vvn p-acp n1,
(21) sermon (DIV1)
240
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5810
and being freed from prison to bear about with him the cause of his imprisonment. But the wrong wrests and dwells in the Magistrate;
and being freed from prison to bear about with him the cause of his imprisonment. But the wrong wrists and dwells in the Magistrate;
cc vbg vvn p-acp n1 pc-acp vvi a-acp p-acp pno31 dt n1 pp-f po31 n1. p-acp dt j-jn n2 cc vvz p-acp dt n1;
(21) sermon (DIV1)
240
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5811
Who in a manner abjures his office, degrades himself by his connivence, and makes the Sword less terrible by not using it;
Who in a manner abjures his office, degrades himself by his connivance, and makes the Sword less terrible by not using it;
r-crq p-acp dt n1 vvz po31 n1, n2 px31 p-acp po31 n1, cc vvz dt n1 av-dc j p-acp xx vvg pn31;
(21) sermon (DIV1)
241
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5812
the not executing the Law upon the greatest working a secret, and reserved contempt thereof in the meanest.
the not executing the Law upon the greatest working a secret, and reserved contempt thereof in the Meanest.
cs xx vvg dt n1 p-acp dt js n-vvg dt j-jn, cc j-vvn n1 av p-acp dt js.
(21) sermon (DIV1)
241
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5813
What speak you of the Law? I can have it in sudariolo, in the corner of my handkerchief.
What speak you of the Law? I can have it in sudariolo, in the corner of my handkerchief.
q-crq vvb pn22 pp-f dt n1? pns11 vmb vhi pn31 p-acp fw-la, p-acp dt n1 pp-f po11 n1.
(21) sermon (DIV1)
241
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5814
What though it be vocal against me? I can silence it. What fright you me with a Sword? I can play with it.
What though it be vocal against me? I can silence it. What fright you me with a Sword? I can play with it.
q-crq cs pn31 vbb j p-acp pno11? pns11 vmb vvi pn31. q-crq vvb pn22 pno11 p-acp dt n1? pns11 vmb vvi p-acp pn31.
(21) sermon (DIV1)
241
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5815
NONLATINALPHABET, That invisible tyrant, Gold, as Nazianzene speaks, dominers and kings it over the Magistrate himself;
, That invisible tyrant, Gold, as Nazianzene speaks, dominers and Kings it over the Magistrate himself;
, cst j n1, n1, p-acp np1 vvz, vvz cc n2 pn31 p-acp dt n1 px31;
(21) sermon (DIV1)
241
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5816
and it is the Judge, the Advocate, the Law, the Sentence, and the Magistrate sits guilty on the Bench,
and it is the Judge, the Advocate, the Law, the Sentence, and the Magistrate sits guilty on the Bench,
cc pn31 vbz dt n1, dt n1, dt n1, dt n1, cc dt n1 vvz j p-acp dt n1,
(21) sermon (DIV1)
241
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5817
and the lesser thief, saith Basil, holds up his hand at the bar.
and the lesser thief, Says Basil, holds up his hand At the bar.
cc dt jc n1, vvz np1, vvz a-acp po31 n1 p-acp dt n1.
(21) sermon (DIV1)
241
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5840
and the other NONLATINALPHABET, like a flower in its fading, ready to wither and vanishand steal away.
and the other, like a flower in its fading, ready to wither and vanishand steal away.
cc dt j-jn, av-j dt n1 p-acp po31 j-vvg, j pc-acp vvi cc av vvb av.
(21) sermon (DIV1)
243
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5818
Here is then the danger of a Frustrà . And this is the authentick and original Frustrà . And from the Magistrate we transcribe this Frustrà , upon the Law and Autority too:
Here is then the danger of a Frustrà . And this is the authentic and original Frustrà . And from the Magistrate we transcribe this Frustrà , upon the Law and authority too:
av vbz av dt n1 pp-f dt fw-la. cc d vbz dt j cc j-jn fw-la. cc p-acp dt n1 pns12 vvi d fw-la, p-acp dt n1 cc n1 av:
(21) sermon (DIV1)
242
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5819
For the Law of it self is surda res, as the young men in Livy complain'd, deaf and unexorable, Though thou speak aloud, it hears thee not;
For the Law of it self is surda Rest, as the young men in Livy complained, deaf and unexorable, Though thou speak aloud, it hears thee not;
c-acp dt n1 pp-f pn31 n1 vbz fw-la fw-la, p-acp dt j n2 p-acp np1 vvd, j cc j, cs pns21 vvb av, pn31 vvz pno21 xx;
(21) sermon (DIV1)
242
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5820
and though thou speak it fair, it regards thee not: It is immovable, like a rock;
and though thou speak it fair, it regards thee not: It is immovable, like a rock;
cc cs pns21 vvb pn31 j, pn31 vvz pno21 xx: pn31 vbz j, av-j dt n1;
(21) sermon (DIV1)
242
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5821
and it keeps its countenance, and stares the offender in the face. Thou canst not complement with it.
and it keeps its countenance, and stares the offender in the face. Thou Canst not compliment with it.
cc pn31 vvz po31 n1, cc vvz dt n1 p-acp dt n1. pns21 vm2 xx vvi p-acp pn31.
(21) sermon (DIV1)
242
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5822
No riches can batter it, no Power move it, no Bribe alter it.
No riches can batter it, no Power move it, no Bribe altar it.
uh-dx n2 vmb vvi pn31, dx n1 vvi pn31, dx n1 vvi pn31.
(21) sermon (DIV1)
242
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5823
If it seem to change countenance, it is not its own face, but the paint and visard of the Magistrate.
If it seem to change countenance, it is not its own face, but the paint and Wizard of the Magistrate.
cs pn31 vvb pc-acp vvi n1, pn31 vbz xx po31 d n1, cc-acp dt n1 cc n1 pp-f dt n1.
(21) sermon (DIV1)
242
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5824
When Injustice drives and beats upon this rock, that falls out which Tertullian observes of Infidelity meeting with a convincing Argument, Injustice prevaileth,
When Injustice drives and beats upon this rock, that falls out which Tertullian observes of Infidelity meeting with a convincing Argument, Injustice prevails,
c-crq n1 vvz cc vvz p-acp d n1, cst vvz av r-crq np1 vvz pp-f n1 vvg p-acp dt j-vvg n1, n1 vvz,
(21) sermon (DIV1)
242
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5825
and the Law is vanquisht, and (which is monstrous) the Ship is safe, and the Rock shipwrackt.
and the Law is vanquished, and (which is monstrous) the Ship is safe, and the Rock shipwrecked.
cc dt n1 vbz vvn, cc (r-crq vbz j) dt n1 vbz j, cc dt n1 vvd.
(21) sermon (DIV1)
242
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5826
For the Magistrate, as he is the life, so may be too the death of the Laws.
For the Magistrate, as he is the life, so may be too the death of the Laws.
p-acp dt n1, c-acp pns31 vbz dt n1, av vmb vbi av dt n1 pp-f dt n2.
(21) sermon (DIV1)
242
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5827
In the Law there is vis movens, and vis obligans, say the Jesuites, there is regula and imperium; and it looks upon two faculties of the soul.
In the Law there is vis movens, and vis Obligans, say the Jesuits, there is regula and imperium; and it looks upon two faculties of the soul.
p-acp dt n1 pc-acp vbz fw-fr n2, cc fw-fr n2, vvb dt np2, pc-acp vbz fw-la cc fw-la; cc pn31 vvz p-acp crd n2 pp-f dt n1.
(21) sermon (DIV1)
242
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5828
It is both directive, and coactive; it is a rule, and a command; a rod and a staff.
It is both directive, and coactive; it is a Rule, and a command; a rod and a staff.
pn31 vbz d n1, cc j; pn31 vbz dt n1, cc dt n1; dt n1 cc dt n1.
(21) sermon (DIV1)
242
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5829
It hath its lightning, and its thunder; it flashes upon the Understanding, and it thunders upon the Will;
It hath its lightning, and its thunder; it flashes upon the Understanding, and it Thunders upon the Will;
pn31 vhz po31 n1, cc po31 n1; pn31 vvz p-acp dt n1, cc pn31 vvz p-acp dt n1;
(21) sermon (DIV1)
242
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5830
it directs and regulates, it obligeth and constrains. These be its proper and peculiar functions and operations.
it directs and regulates, it obliges and constrains. These be its proper and peculiar functions and operations.
pn31 vvz cc vvz, pn31 vvz cc vvz. np1 vbb po31 j cc j n2 cc n2.
(21) sermon (DIV1)
242
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5831
But then the Magistrate may slumber and benum it in all these; he may dead its force, and weaken its power, and slug its motions.
But then the Magistrate may slumber and Benum it in all these; he may dead its force, and weaken its power, and slug its motions.
p-acp av dt n1 vmb vvi cc vvi pn31 p-acp d d; pns31 vmb av-j po31 n1, cc vvi po31 n1, cc vvi po31 n2.
(21) sermon (DIV1)
242
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5832
He may beat back this lightning, and drown the noyse of this thunder; he may put a Frustrà upon it:
He may beatrice back this lightning, and drown the noise of this thunder; he may put a Frustrà upon it:
pns31 vmb vvi av d n1, cc vvi dt n1 pp-f d n1; pns31 vmb vvi dt fw-la p-acp pn31:
(21) sermon (DIV1)
242
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5833
that it would be better have no Laws, than to give them life, and then bury them alive;
that it would be better have no Laws, than to give them life, and then bury them alive;
cst pn31 vmd vbi jc vhb dx n2, cs pc-acp vvi pno32 n1, cc av vvb pno32 j;
(21) sermon (DIV1)
242
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5834
or, if you suffer them to live, to rack and torture them; to sell them to those crimes they frown at;
or, if you suffer them to live, to rack and torture them; to fell them to those crimes they frown At;
cc, cs pn22 vvb pno32 pc-acp vvi, pc-acp vvi cc vvi pno32; pc-acp vvi pno32 p-acp d n2 pns32 vvb p-acp;
(21) sermon (DIV1)
242
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5835
to give them to my wife, my friend, my servant, my lust.
to give them to my wife, my friend, my servant, my lust.
pc-acp vvi pno32 p-acp po11 n1, po11 n1, po11 n1, po11 n1.
(21) sermon (DIV1)
242
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5836
Better no Sword, than that a Frustrà should be upon it, then that Injustice should draw it.
Better no Sword, than that a Frustrà should be upon it, then that Injustice should draw it.
j dx n1, cs cst dt fw-la vmd vbi p-acp pn31, cs d n1 vmd vvi pn31.
(21) sermon (DIV1)
242
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5837
Oh then, you that have this Sword put into your hands, as you tender the life of the Laws, the peace of the Common-wealth, the good of your brethren, the glory of God, the dignity of the Sword it self; bear it not in vain.
O then, you that have this Sword put into your hands, as you tender the life of the Laws, the peace of the Commonwealth, the good of your brothers, the glory of God, the dignity of the Sword it self; bear it not in vain.
uh av, pn22 cst vhb d n1 vvn p-acp po22 n2, c-acp pn22 vvb dt n1 pp-f dt n2, dt n1 pp-f dt n1, dt j pp-f po22 n2, dt n1 pp-f np1, dt n1 pp-f dt n1 pn31 n1; vvb pn31 xx p-acp j.
(21) sermon (DIV1)
243
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5838
Sever not the Duty from the Power;
Sever not the Duty from the Power;
vvb xx dt n1 p-acp dt n1;
(21) sermon (DIV1)
243
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5842
think of the Sword, but think of the hand that bears it, and think of that hand that put it into the hand, whose every finger is Power.
think of the Sword, but think of the hand that bears it, and think of that hand that put it into the hand, whose every finger is Power.
vvb pp-f dt n1, cc-acp vvb pp-f dt n1 cst vvz pn31, cc vvb pp-f d n1 cst vvd pn31 p-acp dt n1, rg-crq d n1 vbz n1.
(21) sermon (DIV1)
243
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5843
Think then it is a Sword, and draw it against the most gyant like sinner, the most proud and insolent offender,
Think then it is a Sword, and draw it against the most giant like sinner, the most proud and insolent offender,
vvb av pn31 vbz dt n1, cc vvb pn31 p-acp dt av-ds n1 av-j n1, dt av-ds j cc j n1,
(21) sermon (DIV1)
243
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5844
and draw it for those grashoppers, even those who seem little and mean in the eye of the world,
and draw it for those grasshoppers, even those who seem little and mean in the eye of the world,
cc vvb pn31 p-acp d n2, av d r-crq vvb j cc j p-acp dt n1 pp-f dt n1,
(21) sermon (DIV1)
243
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5845
and those who perhaps loose in their esteem to preserve their honesty.
and those who perhaps lose in their esteem to preserve their honesty.
cc d r-crq av j p-acp po32 n1 pc-acp vvi po32 n1.
(21) sermon (DIV1)
243
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5846
Draw it NONLATINALPHABET, and NONLATINALPHABET, to cut off the hand of Violence, and to guard and shelter the innocent, and revenge his cause.
Draw it, and, to Cut off the hand of Violence, and to guard and shelter the innocent, and revenge his cause.
vvb pn31, cc, pc-acp vvi a-acp dt n1 pp-f n1, cc pc-acp vvi cc vvi dt j-jn, cc vvi po31 n1.
(21) sermon (DIV1)
243
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5847
Let Wisdom direct your hand, and courage strengthen it.
Let Wisdom Direct your hand, and courage strengthen it.
vvb n1 vvi po22 n1, cc n1 vvb pn31.
(21) sermon (DIV1)
243
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5848
With the one pierce thorough to the Truth, even through those black mists of Trade and Overture,
With the one pierce through to the Truth, even through those black mists of Trade and Overture,
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and false accusations and crafty Undermining, and those mists which either the Lawyer or Witness,
and false accusations and crafty Undermining, and those mists which either the Lawyer or Witness,
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or Informer shall cast, and those fogs which the corrupt heart of man may send up of Ambition, Covetousness, Pride, Uxoriousness;
or Informer shall cast, and those fogs which the corrupt heart of man may send up of Ambition, Covetousness, Pride, Uxoriousness;
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and then, like good archers, having found your mark, be men, and draw up your arrow to the head.
and then, like good archers, having found your mark, be men, and draw up your arrow to the head.
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5852
End not where you began, with a fair intent and good resolution; but crown it with performance. March forward to the end;
End not where you began, with a fair intent and good resolution; but crown it with performance. March forward to the end;
vvb xx c-crq pn22 vvd, p-acp dt j n1 cc j n1; cc-acp vvb pn31 p-acp n1. np1 av-j p-acp dt n1;
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go on in that strength, O thou man of Power. Let not a gift out of the bosom stay thee, nor a letter divert thee,
go on in that strength, Oh thou man of Power. Let not a gift out of the bosom stay thee, nor a Letter divert thee,
vvb a-acp p-acp d n1, uh pns21 n1 pp-f n1. vvb xx dt n1 av pp-f dt n1 vvb pno21, ccx dt n1 vvb pno21,
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nor a frown from Greatness tyre thee, till thou come ad terminum, till thou hast taken Justice,
nor a frown from Greatness tyre thee, till thou come ad Terminus, till thou hast taken justice,
ccx dt n1 p-acp n1 vvb pno21, c-acp pns21 vvb fw-la fw-la, c-acp pns21 vh2 vvn n1,
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and drawn her out of these mists, and dispersed these fogs, and led her thorough those retardations and incumbrances;
and drawn her out of these mists, and dispersed these fogs, and led her through those retardations and encumbrances;
cc vvn pno31 av pp-f d n2, cc vvd d n2, cc vvd pno31 p-acp d n2 cc n2;
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till thou hast cloath'd thy self with her, and canst say thou hast finish'd thy course.
till thou hast clothed thy self with her, and Canst say thou hast finished thy course.
c-acp pns21 vh2 vvn po21 n1 p-acp pno31, cc vm2 vvi pns21 vh2 vvn po21 n1.
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And to this end give me leave, Right Honourable, by way of conclusion, to be to you à memoria, not à consiliis for this time to be your Register,
And to this end give me leave, Right Honourable, by Way of conclusion, to be to you à memoria, not à Concilis for this time to be your Register,
cc p-acp d n1 vvb pno11 vvi, av-jn j, p-acp n1 pp-f n1, pc-acp vbi p-acp pn22 fw-fr fw-la, xx fw-fr fw-la p-acp d n1 pc-acp vbi po22 n1,
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and to reach into your hands the book of Records.
and to reach into your hands the book of Records.
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5859
And I find therein a Curse enrol'd for the sowering of Justice, for turning Judgment into wormwood, by corrupting,
And I find therein a Curse enrolled for the sowering of justice, for turning Judgement into wormwood, by corrupting,
cc pns11 vvb av dt n1 vvn p-acp dt j-vvg pp-f n1, p-acp vvg n1 p-acp n1, p-acp vvg,
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and into vinegar by delaying it, and I find a Day of Visitation for not executing the judgment of the fatherless.
and into vinegar by delaying it, and I find a Day of Visitation for not executing the judgement of the fatherless.
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5861
But then in this book too I find as many Blessings in a fair and legible character,
But then in this book too I find as many Blessings in a fair and legible character,
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for executing of judgment, and destroying the wicked. Take, read them to your Comfort;
for executing of judgement, and destroying the wicked. Take, read them to your Comfort;
c-acp vvg pp-f n1, cc vvg dt j. vvb, vvb pno32 p-acp po22 n1;
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5863
For the Non Frustrà of bearing the Sword, many Non Frustra's; a Non Frustrà upon the Church;
For the Non Frustrà of bearing the Sword, many Non Frustra's; a Non Frustrà upon the Church;
c-acp dt fw-fr fw-la pp-f vvg dt n1, d fw-fr npg1; dt fw-fr fw-la p-acp dt n1;
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peace within her walls, and prosperity within her palaces: a Non Frustrà upon the Common-wealth, gold there as silver, and silver as brass:peace within her walls, and Prosperity within her palaces: a Non Frustrà upon the Commonwealth, gold there as silver, and silver as brass:
n1 p-acp po31 n2, cc n1 p-acp po31 n2: dt fw-fr fw-la p-acp dt n1, n1 a-acp p-acp n1, cc n1 p-acp n1:
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a Non frustrà upon the Laws; they shall now be seen, and heard; they shall lighten, and they shall thunder:
a Non frustrà upon the Laws; they shall now be seen, and herd; they shall lighten, and they shall thunder:
dt fw-fr fw-la p-acp dt n2; pns32 vmb av vbi vvn, cc vvn; pns32 vmb vvi, cc pns32 vmb vvi:
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and a Non frustrà upon your selves.
and a Non frustrà upon your selves.
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To you that thus bear the Sword, it shall not be in vain: but in life it shall be your crown and garland? and in death,
To you that thus bear the Sword, it shall not be in vain: but in life it shall be your crown and garland? and in death,
p-acp pn22 cst av vvb dt n1, pn31 vmb xx vbi p-acp j: cc-acp p-acp n1 pn31 vmb vbi po22 n1 cc n1? cc p-acp n1,
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when the Sword falls out of your hand, no crys of orphans, no tears of the widdow, no groans of the oppressed will disquiet your peace:
when the Sword falls out of your hand, no cries of orphans, no tears of the widow, no groans of the oppressed will disquiet your peace:
c-crq dt n1 vvz av pp-f po22 n1, dx n2 pp-f n2, dx n2 pp-f dt n1, dx n2 pp-f dt n-vvn vmb vvi po22 n1:
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but having resigned your Power, delivered up your Sword Jovi vindici, to the the God of Revenge;
but having resigned your Power, Delivered up your Sword Jovi vindici, to the the God of Revenge;
cc-acp vhg vvn po22 n1, vvn a-acp po22 n1 fw-la fw-la, p-acp dt dt n1 pp-f n1;
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5870
having, Curtius like, given your selves for your Country, sacrificed your selves, all your selves, your Covetousness, your Ambition, your Self-love, he will receive his own, his Deputy, his representation;
having, Curtius like, given your selves for your Country, sacrificed your selves, all your selves, your Covetousness, your Ambition, your Self-love, he will receive his own, his Deputy, his representation;
vhg, npg1 j, vvn po22 n2 p-acp po22 n1, vvn po22 n2, d po22 n2, po22 n1, po22 n1, po22 n1, pns31 vmb vvi po31 d, po31 n1, po31 n1;
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5871
and the Non frustrà shall be seated with an Euge, not only Not in vain, but Well done. And for a tribunal on earth you shall have a mansion in heaven.
and the Non frustrà shall be seated with an Euge, not only Not in vain, but Well done. And for a tribunal on earth you shall have a mansion in heaven.
cc dt fw-fr fw-la vmb vbi vvn p-acp dt j, xx av-j xx p-acp j, p-acp av vdn. cc p-acp dt n1 p-acp n1 pn22 vmb vhi dt n1 p-acp n1.
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5872
Your circuit shall be enlarg'd, you shall judge not some Shire or County, but the world:
Your circuit shall be enlarged, you shall judge not Some Shire or County, but the world:
po22 n1 vmb vbi vvn, pn22 vmb vvi xx d n1 cc n1, cc-acp dt n1:
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and be arrayed in whole robes of Innocence, even of that Innocency which you have protected.
and be arrayed in Whole robes of Innocence, even of that Innocency which you have protected.
cc vbi vvn p-acp j-jn n2 pp-f n1, av pp-f d n1 r-crq pn22 vhb vvn.
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5874
And for Mortality you shall receive Eternity, for Power Glory, for a Sword, a Crown. Which God grant us all for his Son Christ Jesus sake.
And for Mortality you shall receive Eternity, for Power Glory, for a Sword, a Crown. Which God grant us all for his Son christ jesus sake.
cc p-acp n1 pn22 vmb vvi n1, p-acp n1 n1, p-acp dt n1, dt n1. r-crq np1 vvb pno12 d p-acp po31 n1 np1 np1 n1.
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The Thirteenth SERMON. 1 Pet. II. 13, 14, 15, 16.
The Thirteenth SERMON. 1 Pet. II 13, 14, 15, 16.
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5876
Submit your selves to every ordinance of man for the Lords sake, whither it be to the King, as Supreme. Submit your selves to every Ordinance of man for the lords sake, whither it be to the King, as Supreme.
vvb po22 n2 p-acp d n1 pp-f n1 p-acp dt n2 n1, c-crq pn31 vbb p-acp dt n1, c-acp j.
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5877
Or unto Governours, as unto them who are sent by him for the punishment of evil-doers, Or unto Governors, as unto them who Are sent by him for the punishment of evildoers,
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5878
and for the praise of them that do well. and for the praise of them that do well.
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5879
For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men. For so is the will of God, that with welldoing you may put to silence the ignorance of foolish men.
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5880
As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. As free, and not using your liberty for a cloak of maliciousness, but as the Servants of God.
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5881
LET every soul be subject to the higher Powers, saith St. Paul the Doctor of the Gentiles, Submit your selves to every ordinance of man, saith St. Peter here, the Apostle of the Circumcision. LET every soul be Subject to the higher Powers, Says Saint Paul the Doctor of the Gentiles, Submit your selves to every Ordinance of man, Says Saint Peter Here, the Apostle of the Circumcision.
vvb d n1 vbi j-jn p-acp dt jc n2, vvz n1 np1 dt n1 pp-f dt n2-j, vvb po22 n2 p-acp d n1 pp-f n1, vvz n1 np1 av, dt n1 pp-f dt n1.
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5882
So this precept of Obedience to Governours reacheth home unto all: There is neither Jew nor Gentile, neither bond nor free, but cometh under this Law.
So this precept of obedience to Governors reaches home unto all: There is neither Jew nor Gentile, neither bound nor free, but comes under this Law.
av d n1 pp-f n1 p-acp n2 vvz av-an p-acp d: pc-acp vbz dx np1 ccx j, dx n1 ccx j, cc-acp vvz p-acp d n1.
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5902
Take the conclusion of the whole matter; NONLATINALPHABET, We must needs be subject. The King is placed in his throne;
Take the conclusion of the Whole matter;, We must needs be Subject. The King is placed in his throne;
vvb dt n1 pp-f dt j-jn n1;, pns12 vmb av vbi j-jn. dt n1 vbz vvn p-acp po31 n1;
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5883
We have two Apostles (one whereof in another case withstood the other to the face) both joyntly standing up for the higher Powers, even for that Authority which struck off the head of the one,
We have two Apostles (one whereof in Another case withstood the other to the face) both jointly standing up for the higher Powers, even for that authority which struck off the head of the one,
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5884
and nayl'd the other to the cross. Both deliver what they received from Christ:
and nailed the other to the cross. Both deliver what they received from christ:
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5885
For what they lay down concerning Authority is but an exposition and Commentary upon Christs, Give unto Caesar those things which are Caesars.
For what they lay down Concerning authority is but an exposition and Commentary upon Christ, Give unto Caesar those things which Are Caesars.
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5886
Obedience, Submission and Subjection take in all, all even to a penny.
obedience, Submission and Subjection take in all, all even to a penny.
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5887
Above all we cannot but observe how wisely and fully both the Apostles press this doctrine,
Above all we cannot but observe how wisely and Fully both the Apostles press this Doctrine,
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5888
how they fight with the same weapons to defend the King on his throne;
how they fight with the same weapons to defend the King on his throne;
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5889
how they bring the same Arguments, Arguments as irresistable as that Power which they defend, NONLATINALPHABET, saith St. Paul; NONLATINALPHABET, saith St. Peter:
how they bring the same Arguments, Arguments as irresistible as that Power which they defend,, Says Saint Paul;, Says Saint Peter:
c-crq pns32 vvb dt d n2, n2 p-acp j c-acp d n1 r-crq pns32 vvb,, vvz n1 np1;, vvz n1 np1:
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5890
to the higher Powers, saith the one; to Kings and to Governours sent by them, saith the other.to the higher Powers, Says the one; to Kings and to Governors sent by them, Says the other.
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5891
And they both walk by the same rule, ground their precepts upon the same reason. All power as from God, saith St. Paul;
And they both walk by the same Rule, ground their Precepts upon the same reason. All power as from God, Says Saint Paul;
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5892
and Submit for the Lords sake, saith S. Peter.
and Submit for the lords sake, Says S. Peter.
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5893
They both hold up the same Sword, terrible to evil doers, and which shall win praise to them that do well.
They both hold up the same Sword, terrible to evil doers, and which shall win praise to them that do well.
pns32 d vvb a-acp dt d n1, j p-acp j-jn n2, cc r-crq vmb vvi vvi p-acp pno32 cst vdb av.
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5894
Again, not for wrath, but for conscience sake, saith the one; for so is the will of God, saith the other.
Again, not for wrath, but for conscience sake, Says the one; for so is the will of God, Says the other.
av, xx p-acp n1, cc-acp p-acp n1 n1, vvz dt crd; p-acp av vbz dt n1 pp-f np1, vvz dt j-jn.
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5895
And the Will of God is in a manner the essence of every Duty;
And the Will of God is in a manner the essence of every Duty;
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5896
It brings it home to the inward man, and to the very conscience, and leaves it not as matter meerly arbitrary, but which must be performed upon pain of Death and Damnation. Hitherto both these glorious Apostles,
It brings it home to the inward man, and to the very conscience, and leaves it not as matter merely arbitrary, but which must be performed upon pain of Death and Damnation. Hitherto both these glorious Apostles,
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5897
as they minded the same thing, so speak almost the same words; scarce any difference between them.
as they minded the same thing, so speak almost the same words; scarce any difference between them.
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5898
But St. Peter seems to be more particular, and at large to unfold what is more briefly wrapped up by St. Paul.
But Saint Peter seems to be more particular, and At large to unfold what is more briefly wrapped up by Saint Paul.
p-acp n1 np1 vvz pc-acp vbi av-dc j, cc p-acp j pc-acp vvi r-crq vbz av-dc av-j vvn a-acp p-acp n1 np1.
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5899
First he strives to take off a foul imputation which was laid upon Christianity, That it made men disobedient and refractorie to Government, in these words, That by well-doing you may put to silence the ignorance of foolish men.
First he strives to take off a foul imputation which was laid upon Christianity, That it made men disobedient and refractory to Government, in these words, That by welldoing you may put to silence the ignorance of foolish men.
ord pns31 vvz pc-acp vvi a-acp dt j n1 r-crq vbds vvn p-acp np1, cst pn31 vvd n2 j cc j p-acp n1, p-acp d n2, cst p-acp n1 pn22 vmb vvi pc-acp vvi dt n1 pp-f j n2.
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5900
Secondly, he taketh away all pretence from the Christian, which might shake his Loyalty, or make him cast a favourable eye on that Disobedience which might open the mouth of an Infidel, not onely against the Christian,
Secondly, he Takes away all pretence from the Christian, which might shake his Loyalty, or make him cast a favourable eye on that Disobedience which might open the Mouth of an Infidel, not only against the Christian,
ord, pns31 vvz av d n1 p-acp dt njp, r-crq vmd vvi po31 n1, cc vvi pno31 vvd dt j n1 p-acp d n1 r-crq vmd vvi dt n1 pp-f dt n1, xx av-j p-acp dt njp,
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5901
but even against Christianity it self, in these words, as free, and not using your liberty as a cloak of maliciousness.
but even against Christianity it self, in these words, as free, and not using your liberty as a cloak of maliciousness.
cc-acp av p-acp np1 pn31 n1, p-acp d n2, p-acp j, cc xx vvg po22 n1 p-acp dt n1 pp-f n1.
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5903
his Governours set abroad by him: and we must submit, 1. propter Dominum, because the Lord hath so commanded it;his Governors Set abroad by him: and we must submit, 1. propter Dominum, Because the Lord hath so commanded it;
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5904
2. propter nos ipsos, for our own sakes, that we may live a Godly and peaceable life, whilst, the wicked are punisht, and the good praised. 3. Propter imprudentes, for those fools sake, qui hominum vitam rebus assignant, who are very ready to draw an Argument from the Person to blemish and deface his Calling and Profession.
2. propter nos ipsos, for our own sakes, that we may live a Godly and peaceable life, while, the wicked Are punished, and the good praised. 3. Propter imprudentes, for those Fools sake, qui hominum vitam rebus assignant, who Are very ready to draw an Argument from the Person to blemish and deface his Calling and Profession.
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5905
Nor can our Freedom by Christ priviledge us: for we must submit quasi liberi, as free, and quia liberi, because we are free.
Nor can our Freedom by christ privilege us: for we must submit quasi Liberi, as free, and quia Liberi, Because we Are free.
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5906
For to this end we are made free, that we should work all righteousness, and not make our Freedom NONLATINALPHABET, a cloak of maliciousness; that by obeying of Kings and Governours we may be the Servants of God.
For to this end we Are made free, that we should work all righteousness, and not make our Freedom, a cloak of maliciousness; that by obeying of Kings and Governors we may be the Servants of God.
p-acp p-acp d n1 pns12 vbr vvn j, cst pns12 vmd vvi d n1, cc xx vvi po12 n1, dt n1 pp-f n1; cst p-acp vvg pp-f n2 cc n2 pns12 vmb vbi dt n2 pp-f np1.
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5907
This is the sum of these words. In them there be divers circumstances observable, which we cannot handle now.
This is the sum of these words. In them there be diverse Circumstances observable, which we cannot handle now.
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5908
We will therefore confine our meditations, and consider the Object, which is NONLATINALPHABET, every humane ordinance; which hath here its distribution into Superior and Infeferior,
We will Therefore confine our meditations, and Consider the Object, which is, every humane Ordinance; which hath Here its distribution into Superior and Infeferior,
pns12 vmb av vvi po12 n2, cc vvb dt n1, r-crq vbz, d j n1; r-crq vhz av po31 n1 p-acp j-jn cc j-jn,
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first, the King, secondly, those Governours which are sent by him, and are his Vicegerents. 2. What is meant here by Submission. 3. The Motives to win us to the performance of this Duty.
First, the King, secondly, those Governors which Are sent by him, and Are his Vicegerents. 2. What is meant Here by Submission. 3. The Motives to win us to the performance of this Duty.
ord, dt n1, ord, d n2 r-crq vbr vvn p-acp pno31, cc vbr po31 n2. crd q-crq vbz vvn av p-acp n1. crd dt n2 pc-acp vvi pno12 p-acp dt n1 pp-f d n1.
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One is drawn ab autoritate, from the Authority of God himself, whose Deputys, Kings and Governours are;
One is drawn ab autoritate, from the authority of God himself, whose Deputies, Kings and Governors Are;
pi vbz vvn fw-la fw-la, p-acp dt n1 pp-f np1 px31, rg-crq n2, n2 cc n2 vbr;
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We must submit for the Lords sake; another, ab utili, from the Good and Benefit we receive from them, in the punishment of evil doers, and the praise and encouragement of those that do well. Of these in their order;
We must submit for the lords sake; Another, ab utili, from the Good and Benefit we receive from them, in the punishment of evil doers, and the praise and encouragement of those that do well. Of these in their order;
pns12 vmb vvi p-acp dt n2 n1; j-jn, fw-la fw-la, p-acp dt j cc n1 pns12 vvb p-acp pno32, p-acp dt n1 pp-f j-jn n2, cc dt n1 cc n1 pp-f d cst vdb av. pp-f d p-acp po32 n1;
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and first of the Object, Submit your selves to every ordinance of man.
and First of the Object, Submit your selves to every Ordinance of man.
cc ord pp-f dt n1, vvb po22 n2 p-acp d n1 pp-f n1.
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What this NONLATINALPHABET, this ordinance of man, this humane creature, is, there is some dispute, and by divers hands it hath been fashion'd and shaped as it were into divers forms.
What this, this Ordinance of man, this humane creature, is, there is Some dispute, and by diverse hands it hath been fashioned and shaped as it were into diverse forms.
q-crq d, d n1 pp-f n1, d j n1, vbz, pc-acp vbz d n1, cc p-acp j n2 pn31 vhz vbn vvn cc vvn c-acp pn31 vbdr p-acp j n2.
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Some have tender'd it as a Law, as a Constitution, made by man; Others have presented it as a Man, though not invested with Authority;
some have tendered it as a Law, as a Constitution, made by man; Others have presented it as a Man, though not invested with authority;
d vhb vvn pn31 p-acp dt n1, p-acp dt n1, vvn p-acp n1; n2-jn vhb vvn pn31 p-acp dt n1, cs xx vvn p-acp n1;
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and so have made every man both a King and a Subject; a King, to receive honour;
and so have made every man both a King and a Subject; a King, to receive honour;
cc av vhb vvn d n1 d dt n1 cc dt j-jn; dt n1, pc-acp vvi n1;
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and a Subject to give it;
and a Subject to give it;
cc dt j-jn pc-acp vvi pn31;
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every man being bound by Christianity, as by a Law, to esteem every man his Superior, and better than himself.
every man being bound by Christianity, as by a Law, to esteem every man his Superior, and better than himself.
d n1 vbg vvn p-acp np1, c-acp p-acp dt n1, pc-acp vvi d n1 po31 j-jn, cc jc cs px31.
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Some take it for the civil Power it self, which though it be ordained of God, and so is his creature, yet it was first received and approved of men,
some take it for the civil Power it self, which though it be ordained of God, and so is his creature, yet it was First received and approved of men,
d vvb pn31 p-acp dt j n1 pn31 n1, r-crq cs pn31 vbb vvn pp-f np1, cc av vbz po31 n1, av pn31 vbds ord vvn cc vvn pp-f n2,
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and so may be said to be a humane constitution: Ã Deo, saith St. Paul, because all power is derived from God;
and so may be said to be a humane constitution: Ã God, Says Saint Paul, Because all power is derived from God;
cc av vmb vbi vvn pc-acp vbi dt j n1: fw-fr fw-la, vvz n1 np1, c-acp d n1 vbz vvn p-acp np1;
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humana creatura, saith St. Peter, because even Nature it self hath taught men this lesson, That two are better than one, and that every family and every man, is most safe in a collection and Society, which cannot subsist but by a mutual dependance, and a friendly subordination of parts, where some are govern'd, and others bare rule. Humana creatura, Says Saint Peter, Because even Nature it self hath taught men this Lesson, That two Are better than one, and that every family and every man, is most safe in a collection and Society, which cannot subsist but by a mutual dependence, and a friendly subordination of parts, where Some Are governed, and Others bore Rule.
fw-la fw-la, vvz n1 np1, c-acp av n1 pn31 n1 vhz vvn n2 d n1, cst crd vbr av-jc cs pi, cc cst d n1 cc d n1, vbz av-ds j p-acp dt n1 cc n1, r-crq vmbx vvi cc-acp p-acp dt j n1, cc dt j n1 pp-f n2, c-crq d vbr vvn, cc n2-jn j n1.
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To reconcile all, we may observe that rule in St. Augustine, Turpe est disputantibus in verborum quaestione immorari, cùm certamen nullum de rebus remanserit, It is a thing not seemly to dwell long upon the words,
To reconcile all, we may observe that Rule in Saint Augustine, Turpe est disputantibus in verborum question immorari, cùm certamen nullum de rebus remanserit, It is a thing not seemly to dwell long upon the words,
p-acp vvi d, pns12 vmb vvi d n1 p-acp n1 np1, vvb fw-la fw-la p-acp fw-la n1 fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, pn31 vbz dt n1 xx j pc-acp vvi av-j p-acp dt n2,
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and to contend and criticize thereupon, when the sense is plain.
and to contend and criticise thereupon, when the sense is plain.
cc pc-acp vvi cc vvi av, c-crq dt n1 vbz j.
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Though we cannot separate the Power from the Man whose power it is, yet it is plain by the distribution which follows, that it cannot be meant of the Power,
Though we cannot separate the Power from the Man whose power it is, yet it is plain by the distribution which follows, that it cannot be meant of the Power,
cs pns12 vmbx vvi dt n1 p-acp dt n1 rg-crq n1 pn31 vbz, av pn31 vbz j p-acp dt n1 r-crq vvz, cst pn31 vmbx vbi vvn pp-f dt n1,
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but of the Man upon whose shoulders the Government lyeth.
but of the Man upon whose shoulders the Government lies.
cc-acp pp-f dt n1 p-acp rg-crq n2 dt n1 vvz.
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For we cannot properly say of Power, that it is either King or his Deputy. It is very probable, what a late writer hath observed, that by this phrase the name of Magistrate is exprest in general;
For we cannot properly say of Power, that it is either King or his Deputy. It is very probable, what a late writer hath observed, that by this phrase the name of Magistrate is expressed in general;
c-acp pns12 vmbx av-j vvi pp-f n1, cst pn31 vbz d n1 cc po31 n1. pn31 vbz av j, r-crq dt j n1 vhz vvn, cst p-acp d n1 dt n1 pp-f n1 vbz vvn p-acp n1;
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and that St. Peter calls him NONLATINALPHABET, a creature, as the Latines say, creare consulem, to make or create a Consul;
and that Saint Peter calls him, a creature, as the Latins say, Create consulem, to make or create a Consul;
cc d n1 np1 vvz pno31, dt n1, p-acp dt np1 vvb, vvb fw-la, pc-acp vvi cc vvi dt n1;
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and that he stiles him a humane creature, not that the Magistrate hath his Authority from men,
and that he stile him a humane creature, not that the Magistrate hath his authority from men,
cc cst pns31 vvz pno31 dt j n1, xx d dt n1 vhz po31 n1 p-acp n2,
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but because Magistrates themselves, who are endowed with this Authority, are men.
but Because Magistrates themselves, who Are endowed with this authority, Are men.
cc-acp c-acp n2 px32, r-crq vbr vvn p-acp d n1, vbr n2.
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So that the word NONLATINALPHABET hath reference, not to the Efficient cause, but to the Subject, to the Man in Authority, who is the creature of God, from heaven, heavenly.
So that the word hath Referente, not to the Efficient cause, but to the Subject, to the Man in authority, who is the creature of God, from heaven, heavenly.
av cst dt n1 vhz n1, xx p-acp dt j n1, cc-acp p-acp dt j-jn, p-acp dt n1 p-acp n1, r-crq vbz dt n1 pp-f np1, p-acp n1, j.
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Nor indeed is it much material which sence we take, but that the words will bear this last better then the other.
Nor indeed is it much material which sense we take, but that the words will bear this last better then the other.
ccx av vbz pn31 d j-jn r-crq n1 pns12 vvb, cc-acp cst dt n2 vmb vvi d vvi av-jc cs dt n-jn.
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For as the man is, such is his strength; and as the Magistrate is, such is his Power.
For as the man is, such is his strength; and as the Magistrate is, such is his Power.
p-acp p-acp dt n1 vbz, d vbz po31 n1; cc p-acp dt n1 vbz, d vbz po31 n1.
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They are NONLATINALPHABET, and bear so near a relation that they cannot subsist but together: And St. Paul joyns them together, and makes them one.
They Are, and bear so near a Relation that they cannot subsist but together: And Saint Paul joins them together, and makes them one.
pns32 vbr, cc vvi av av-j dt n1 cst pns32 vmbx vvi cc-acp av: cc n1 np1 vvz pno32 av, cc vvz pno32 crd.
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For whom he calls Rulers in one place, he calls the higher Powers in another. They are humane creatures, as being men, and formen;
For whom he calls Rulers in one place, he calls the higher Powers in Another. They Are humane creatures, as being men, and formen;
p-acp ro-crq pns31 vvz n2 p-acp crd n1, pns31 vvz dt jc n2 p-acp j-jn. pns32 vbr j n2, p-acp vbg n2, cc n2;
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but in respect of their power, neither of men, nor by men, further then their consent. No:
but in respect of their power, neither of men, nor by men, further then their consent. No:
cc-acp p-acp n1 pp-f po32 n1, dx pp-f n2, ccx p-acp n2, jc cs po32 n1. uh-dx:
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NONLATINALPHABET, could the Pythagoreans say, Kings and Governours are creatures of Gods making:
, could the pythagoreans say, Kings and Governors Are creatures of God's making:
, vmd dt njp2 vvb, n2 cc n2 vbr n2 pp-f n2 vvg:
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and admits none to be above him, or in the same altitude. He is the first compassing wheel;
and admits none to be above him, or in the same altitude. He is the First compassing wheel;
cc vvz pix pc-acp vbi p-acp pno31, cc p-acp dt d n1. pns31 vbz dt ord vvg n1;
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And we may say of them as the people spake of Paul and Barnabas, Gods are come down to us in the likeness of men.
And we may say of them as the people spoke of Paul and Barnabas, God's Are come down to us in the likeness of men.
cc pns12 vmb vvi pp-f pno32 p-acp dt n1 vvd pp-f np1 cc np1, n2 vbr vvn a-acp p-acp pno12 p-acp dt n1 pp-f n2.
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Now this humane ordinance or creature, if you take it for the Power it self, is still the same:
Now this humane Ordinance or creature, if you take it for the Power it self, is still the same:
av d j n1 cc n1, cs pn22 vvb pn31 p-acp dt n1 pn31 n1, vbz av dt d:
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and though it be conveyed by divers subordinations unto divers, yet it differs no more then Water in the chanel doth from what it was in the fountain.
and though it be conveyed by diverse subordinations unto diverse, yet it differs no more then Water in the channel does from what it was in the fountain.
cc cs pn31 vbb vvn p-acp j n2 p-acp j, av pn31 vvz av-dx dc cs n1 p-acp dt n1 vdz p-acp r-crq pn31 vbds p-acp dt n1.
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For as the King rules in nomine Dei, in the name and place of God,
For as the King rules in nomine Dei, in the name and place of God,
p-acp p-acp dt n1 vvz p-acp fw-la fw-la, p-acp dt n1 cc n1 pp-f np1,
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so doth the lower Magistrate judge the innocent and punish the offendor, but withall in nomine Regis, in the Kings name.
so does the lower Magistrate judge the innocent and Punish the Offender, but withal in nomine Regis, in the Kings name.
av vdz dt jc n1 vvi dt j-jn cc vvi dt n1, cc-acp av p-acp fw-la fw-la, p-acp dt ng1 n1.
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But if we take it for the Magistrate himself, then it hath degrees of Sub and Suprà . NONLATINALPHABET, the King, is NONLATINALPHABET, supreme and transcendent: The Rulers and Governours, which are sent and appointed by him, move in a lower sphere,
But if we take it for the Magistrate himself, then it hath Degrees of Sub and Suprà ., the King, is, supreme and transcendent: The Rulers and Governors, which Are sent and appointed by him, move in a lower sphere,
p-acp cs pns12 vvb pn31 p-acp dt n1 px31, cs pn31 vhz n2 pp-f np1 cc fw-la., dt n1, vbz, j cc j: dt n2 cc n2, r-crq vbr vvn cc j-vvn p-acp pno31, vvb p-acp dt jc n1,
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and, as the Stars, differ from one another in glory.
and, as the Stars, differ from one Another in glory.
cc, c-acp dt n2, vvb p-acp crd j-jn p-acp n1.
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For, as we say in Logique, that the middle Species is the Genus in respect of a lower,
For, as we say in Logic, that the middle Species is the Genus in respect of a lower,
p-acp, c-acp pns12 vvb p-acp n1, cst dt j-jn n2 vbz dt fw-la p-acp n1 pp-f dt jc,
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yet but the Species in respect of the Genus, so Magistrates in comparison of Inferiors are publick persons,
yet but the Species in respect of the Genus, so Magistrates in comparison of Inferiors Are public Persons,
av p-acp dt n2 p-acp n1 pp-f dt fw-la, av n2 p-acp n1 pp-f n2-jn vbr j n2,
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and yet again but Private men in respect of him who is Supreme. There is indeed a derivation, but no equalizing of power.
and yet again but Private men in respect of him who is Supreme. There is indeed a derivation, but no equalizing of power.
cc av av p-acp j n2 p-acp n1 pp-f pno31 r-crq vbz j. pc-acp vbz av dt n1, cc-acp dx j-vvg pp-f n1.
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Regis absolutum Dominium, the Kings Dominion is absolute under God; theirs who are sent, concreditum & delegatum, dependant, and by way of delegation.Regis Absolute Dominium, the Kings Dominion is absolute under God; theirs who Are sent, concreditum & delegatum, dependant, and by Way of delegation.
fw-la fw-la np1, dt ng1 n1 vbz j p-acp np1; png32 r-crq vbr vvn, fw-la cc fw-la, j-jn, cc p-acp n1 pp-f n1.
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For the King is in the Kingdom as the Soul in the Body.
For the King is in the Kingdom as the Soul in the Body.
p-acp dt n1 vbz p-acp dt n1 p-acp dt n1 p-acp dt n1.
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And the Philosopher will tell us, Anima est ubi animat, The Soul is wheresoever it hath its operation.
And the Philosopher will tell us, Anima est ubi animate, The Soul is wheresoever it hath its operation.
cc dt n1 vmb vvi pno12, fw-la fw-la fw-la vvi, dt n1 vbz c-crq pn31 vhz po31 n1.
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And so is the King wheresoever he ruleth:
And so is the King wheresoever he Ruleth:
cc av vbz dt n1 c-crq pns31 vvz:
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5950
For he sends his Governours, and by them conveigheth and lets forth himself into every corner of his Kingdom.
For he sends his Governors, and by them conveigheth and lets forth himself into every corner of his Kingdom.
c-acp pns31 vvz po31 n2, cc p-acp pno32 vvz cc vvz av px31 p-acp d n1 pp-f po31 n1.
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His house is the Tent whilst the Captain is a commanding; the Province, whilst the Deputy is a governing;
His house is the Tent while the Captain is a commanding; the Province, while the Deputy is a governing;
po31 n1 vbz dt n1 cs dt n1 vbz dt j-vvg; dt n1, cs dt n1 vbz dt n-vvg;
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the Tribunal, whilst the Judge is a sitting; the Consistory, whilst the Bishop is a censuring.
the Tribunal, while the Judge is a sitting; the Consistory, while the Bishop is a censuring.
dt n1, cs dt n1 vbz dt vvg; dt n1, cs dt n1 vbz dt vvg.
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And there is no place hid from his power, but his power is every where, where his Laws are in force.
And there is no place hid from his power, but his power is every where, where his Laws Are in force.
cc pc-acp vbz dx n1 vvn p-acp po31 n1, cc-acp po31 n1 vbz d c-crq, c-crq po31 n2 vbr p-acp n1.
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5954
For these Governours are taken in in partem curarum, to ease the King of his burden;
For these Governors Are taken in in partem curarum, to ease the King of his burden;
p-acp d n2 vbr vvn p-acp p-acp fw-la fw-la, pc-acp vvi dt n1 pp-f po31 n1;
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not in partem imperij, to share with him in his Supremacy.
not in partem imperij, to share with him in his Supremacy.
xx p-acp fw-la fw-la, pc-acp vvi p-acp pno31 p-acp po31 n1.
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5956
The King then, or Emperour, is still NONLATINALPHABET, in his sublimity, in the very Zenith of state,
The King then, or Emperor, is still, in his sublimity, in the very Zenith of state,
dt n1 av, cc n1, vbz av, p-acp po31 n1, p-acp dt j n1 pp-f n1,
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5958
others are carried about by his motion, moving as the Kings Law moves, and, as he gives charge in the Comedy, ubi hic respicit, illi continuò respiciunt, watching his eye and commanding the execution of his Laws.
Others Are carried about by his motion, moving as the Kings Law moves, and, as he gives charge in the Comedy, ubi hic respicit, illi continuò respiciunt, watching his eye and commanding the execution of his Laws.
n2-jn vbr vvn a-acp p-acp po31 n1, vvg p-acp dt ng1 n1 vvz, cc, c-acp pns31 vvz n1 p-acp dt n1, fw-la fw-la fw-la, fw-la fw-la fw-la, vvg po31 n1 cc vvg dt n1 pp-f po31 n2.
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5959
In a word, the King is sent from God, Ã quo est secundus, post quem primus, from whom he is the second, and after whom the first:
In a word, the King is sent from God, Ã quo est secundus, post Whom primus, from whom he is the second, and After whom the First:
p-acp dt n1, dt n1 vbz vvn p-acp np1, fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la, p-acp ro-crq pns31 vbz dt ord, cc p-acp ro-crq dt ord:
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and the lower Governours are sent from the King, who hath power from God thus to send them.
and the lower Governors Are sent from the King, who hath power from God thus to send them.
cc dt jc n2 vbr vvn p-acp dt n1, r-crq vhz n1 p-acp np1 av pc-acp vvi pno32.
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5961
Their Sheaves must stand round about and make obeisance to his Sheave;
Their Sheaves must stand round about and make obeisance to his Sheave;
po32 n2 vmb vvi av-j a-acp cc vvi n1 p-acp po31 vvi;
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the Sun, and the Moon, and the Stars must yield submission to him, ut supereminenti, as to one supereminent; and all men must yield obedience to the Governours and Magistrates, as to God's indeed (for so they are called) but missis ab eo, as sent and deriving their power from him who is supreme. And in this eminency the King stands pro omnibus, & supra omnes, for all, and above all.
the Sun, and the Moon, and the Stars must yield submission to him, ut supereminenti, as to one supereminent; and all men must yield Obedience to the Governors and Magistrates, as to God's indeed (for so they Are called) but missis ab eo, as sent and deriving their power from him who is supreme. And in this eminency the King Stands Pro omnibus, & supra omnes, for all, and above all.
dt n1, cc dt n1, cc dt n2 vmb vvi n1 p-acp pno31, fw-la fw-la, a-acp p-acp crd j; cc d n2 vmb vvi n1 p-acp dt n2 cc n2, a-acp pc-acp npg1 av (c-acp av pns32 vbr vvn) cc-acp fw-la fw-la fw-la, p-acp vvn cc vvg po32 n1 p-acp pno31 r-crq vbz j. cc p-acp d n1 dt n1 vvz fw-la fw-la, cc fw-la fw-la, p-acp d, cc p-acp d.
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5963
Nor can any hand depose or draw him lower. None can draw him from that pitch and height where God hath placed him:
Nor can any hand depose or draw him lower. None can draw him from that pitch and height where God hath placed him:
ccx vmb d n1 vvi cc vvi pno31 av-jc. pix vmb vvi pno31 p-acp d n1 cc n1 c-crq np1 vhz vvn pno31:
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5964
but he is still Supreme, as over the People, so over the Priest. Nor doth the Water of Baptisme wash off his ointment:
but he is still Supreme, as over the People, so over the Priest. Nor does the Water of Baptism wash off his ointment:
cc-acp pns31 vbz j j, a-acp p-acp dt n1, av p-acp dt n1. ccx vdz dt n1 pp-f n1 vvi a-acp po31 n1:
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5965
He is not less a King because he is a Christian; but then Supreme when he makes himself a Servant to all.
He is not less a King Because he is a Christian; but then Supreme when he makes himself a Servant to all.
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The Holy Ghost hath thus stiled him.
The Holy Ghost hath thus styled him.
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And it may more truly be said of the words of God then of the words of Consecration.
And it may more truly be said of the words of God then of the words of Consecration.
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Id operantur quod indicant, They work that which they signifie, and make him Supreme who they stile so:Id operantur quod indicant, They work that which they signify, and make him Supreme who they style so:
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Supreme in temporal things, to appoint Officers, to send out Governours; and Supreme in spiritual, to punish them that do evil, Supreme in temporal things, to appoint Officers, to send out Governors; and Supreme in spiritual, to Punish them that do evil,
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and encourage them that do well. and encourage them that do well.
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He is bound indeed sceptra subjicere Christo, to lay down his Scepter at the foot of Christ, to serve him in holiness and righteousness all the days of his life, to punish wickedness and vice, and to maintain Gods true Religion and Virtue.
He is bound indeed Sceptra subjicere Christ, to lay down his Sceptre At the foot of christ, to serve him in holiness and righteousness all the days of his life, to Punish wickedness and vice, and to maintain God's true Religion and Virtue.
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But all this, I am sure, cannot amount to this, least he should come down a step lower,
But all this, I am sure, cannot amount to this, lest he should come down a step lower,
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and yield to that spiritual power of the Pope, who pretends to direct and guide,
and yield to that spiritual power of the Pope, who pretends to Direct and guide,
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but will at last devoure his temporal, and disrobe the King because he is a Christian.
but will At last devour his temporal, and disrobe the King Because he is a Christian.
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This were to make his Supremacie not a priviledge, but a bare title, to be play'd withall,
This were to make his Supremacy not a privilege, but a bore title, to be played withal,
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and tossed from Gloss to Gloss, from distinction to distinction;
and tossed from Gloss to Gloss, from distinction to distinction;
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to call him Supreme as they did that Pope Boniface, who had indeed but a hard and unpleasing countenance.
to call him Supreme as they did that Pope Boniface, who had indeed but a hard and unpleasing countenance.
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Therefore though the high Priest turn Polititian, and take up two Swords at once, the Spiritual and the Temporal,
Therefore though the high Priest turn Politician, and take up two Swords At once, the Spiritual and the Temporal,
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and by the Word of God will make himself a God, to set up Kings,
and by the Word of God will make himself a God, to Set up Kings,
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and depose them at pleasure, yet the King is in his Zenith, in that pitch of Majesty in which the hand of God hath placed him,
and depose them At pleasure, yet the King is in his Zenith, in that pitch of Majesty in which the hand of God hath placed him,
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and the Nobles and Magistrates, which he sends forth, circle and compass him about as a ring;
and the Nobles and Magistrates, which he sends forth, circle and compass him about as a ring;
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using his power to defend his Power; holding up his hands as Aaron and Hur did the hands of Moses;
using his power to defend his Power; holding up his hands as Aaron and Hur did the hands of Moses;
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ruling under him, and for him, and keeping him still NONLATINALPHABET, Supreme above both Priest and People.
ruling under him, and for him, and keeping him still, Supreme above both Priest and People.
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And to the King, as Supreme, and to the Governours, as sent by him, we stand here commanded to submit our selves. Which is the Duty,
And to the King, as Supreme, and to the Governors, as sent by him, we stand Here commanded to submit our selves. Which is the Duty,
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and comes next to be considered.
and comes next to be considered.
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To submit our selves is a hard Duty, from which our very nature is a verse.To submit our selves is a hard Duty, from which our very nature is a verse.
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Not to do what we would, and to be subject to whom we would not, is a hard saying,
Not to do what we would, and to be Subject to whom we would not, is a hard saying,
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and few there are can bear it.
and few there Are can bear it.
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Such is the perversness of our dispositions that we would do many things which we omit, were they not tendred unto us under the high terms of a command.
Such is the perverseness of our dispositions that we would do many things which we omit, were they not tendered unto us under the high terms of a command.
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And this Indisposition of our minds, this Unwillingness to be brought under, though many times it hinders our submission,
And this Indisposition of our minds, this Unwillingness to be brought under, though many times it hinders our submission,
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yet, when we subdue and master it, it crowns our Obedience.
yet, when we subdue and master it, it crowns our obedience.
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We had need therefore of these remembrances, which may kill this humour in us, and make us obey, not grudgingly, but with a willing mind.
We had need Therefore of these remembrances, which may kill this humour in us, and make us obey, not grudgingly, but with a willing mind.
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5993
For this Submission, how harsh soever the name sounds, is that by which we purchase our liberty.
For this Submission, how harsh soever the name sounds, is that by which we purchase our liberty.
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And as it is perfect freedom to serve God, so is it no impeachment to our Liberty, to submit our selves to the Magistrate â–ª but we are then most highly exalted when we couch and lye down at his feet.
And as it is perfect freedom to serve God, so is it not impeachment to our Liberty, to submit our selves to the Magistrate â–ª but we Are then most highly exalted when we couch and lie down At his feet.
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Dementia est potiùs trahi quà m sequi; Dementia est potiùs trahi quà m sequi;
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It is a kind of madness, when Authority speaks, to hold back and withdraw our selves, to be drawn rather then to follow and to submit rather upon the noyse of the whip than of the Law.
It is a kind of madness, when authority speaks, to hold back and withdraw our selves, to be drawn rather then to follow and to submit rather upon the noise of the whip than of the Law.
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because it commonly meets with those dispositions and tempers which are very apt to take it.
Because it commonly meets with those dispositions and tempers which Are very apt to take it.
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No sooner is the word gone out of the mouth, but it enters the heart of the standers by;
No sooner is the word gone out of the Mouth, but it enters the heart of the standers by;
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We may perhaps think it a gay and pompous thing to sit in the Throne or Seat of Justice, from thence to breath forth words of power, to say to one, Go, and to another, Come, to shew what wonders we can work with a frown, to send forth Edicts, and promulge Laws.
We may perhaps think it a gay and pompous thing to fit in the Throne or Seat of justice, from thence to breath forth words of power, to say to one, Go, and to Another, Come, to show what wonders we can work with a frown, to send forth Edicts, and promulge Laws.
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5998
This may fill the minds of those whose eyes dazle at the beams of Majesty. But it is no paradox to say that there is as great glory in Obedience.
This may fill the minds of those whose eyes dazzle At the beams of Majesty. But it is no paradox to say that there is as great glory in obedience.
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For he who subjugates his Will to the lawfull commands of others, hath set up a throne within himself,
For he who subjugates his Will to the lawful commands of Others, hath Set up a throne within himself,
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and commands that which no King can force;
and commands that which no King can force;
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nay, he sets up a tribunal in his Soul, and passeth sentence upon the Judge himself,
nay, he sets up a tribunal in his Soul, and passes sentence upon the Judge himself,
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6002
and shews that he is as able to obey as the other is to command.
and shows that he is as able to obey as the other is to command.
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6003
He who is thus a servant is the Lords freeman; and he who can thus obey is his own King and Judge.
He who is thus a servant is the lords freeman; and he who can thus obey is his own King and Judge.
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Now this Submission consists not in the casting-down of the eye, or in the bend of the Knee onely,
Now this Submission consists not in the casting-down of the eye, or in the bend of the Knee only,
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but in the yielding up and surrendry of the whole man;
but in the yielding up and surrendry of the Whole man;
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Of the Hand, not to lift it up against that Power which is Gods, and which,
Of the Hand, not to lift it up against that Power which is God's, and which,
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if we do not submit, will crush us to pieces.
if we do not submit, will crush us to Pieces.
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To say, Hayle master, to the Magistrate, and then to oppose him, is but Judas-like to kiss Authority, and betray it.
To say, Hail master, to the Magistrate, and then to oppose him, is but Judas-like to kiss authority, and betray it.
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6009
To say with the Church of Rome, O King, live for ever, and yet to strike at his Crown and Dignity, is to leave him a Crown indeed,
To say with the Church of Rome, Oh King, live for ever, and yet to strike At his Crown and Dignity, is to leave him a Crown indeed,
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6010
but made of thornes, and to make his Power more irksome than Subjection.
but made of thorns, and to make his Power more irksome than Subjection.
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To stand up against those Governours which are sent, and not to give them their due honour because they are not Caesar, is a breach of the same Law,
To stand up against those Governors which Are sent, and not to give them their due honour Because they Are not Caesar, is a breach of the same Law,
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6012
and a flat defiance of the King, onely one removed, and at the second hand.
and a flat defiance of the King, only one removed, and At the second hand.
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And as we must submit the Hand, and not lift it up, so must we also the Tongue.
And as we must submit the Hand, and not lift it up, so must we also the Tongue.
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This member is very apt to swell, and lift it self up, and speak proud things.
This member is very apt to swell, and lift it self up, and speak proud things.
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6015
It will sooner blaspheme than pray; because Prayers are troublesome, being to be utter'd with an humble and submissive voice;
It will sooner Blaspheme than pray; Because Prayers Are troublesome, being to be uttered with an humble and submissive voice;
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6016
but Rayling and Liberty of language seem to place me above my Betters, make me Superior to my Governours, a King of Kings, and a Lord of Lords.
but Railing and Liberty of language seem to place me above my Betters, make me Superior to my Governors, a King of Kings, and a Lord of lords.
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6017
Now this liberty of the Tongue is well-near as dangerous as that of the Hand. For no sooner hath Discontent breathed it self forth, but it infects like the Plague,
Now this liberty of the Tongue is well-near as dangerous as that of the Hand. For no sooner hath Discontent breathed it self forth, but it infects like the Plague,
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6020
who, saith Mr. Hooker, are very attentive and favourable hearers, to suck in any poyson which is breathed forth against the King or the Governour which are sent forth; who, Says Mr. Hooker, Are very attentive and favourable hearers, to suck in any poison which is breathed forth against the King or the Governor which Are sent forth;
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6021
and anon it multiplies, and every valley and obscure corner is ready to echo it back again. and anon it multiplies, and every valley and Obscure corner is ready to echo it back again.
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6022
Lastly, as we must submit the Tongue and the Hand, so the Thought also.
Lastly, as we must submit the Tongue and the Hand, so the Thought also.
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Else the Tongue will be a sharp sword still, and the Hand ready to reach at every weapon and instrument of cruelty it finds.
Else the Tongue will be a sharp sword still, and the Hand ready to reach At every weapon and Instrument of cruelty it finds.
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Bene subactum cor, a Heart well subdued and conquer'd, will nayle the Tongue to the roof of the mouth,Bene subactum cor, a Heart well subdued and conquered, will nail the Tongue to the roof of the Mouth,
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6025
and make the Hands hang down as not able to strike.
and make the Hands hang down as not able to strike.
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But if the Heart be not hammer'd and softned and kept under, then the Tongue will be loose,
But if the Heart be not hammered and softened and kept under, then the Tongue will be lose,
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6027
and run through the earth, and the Hand will be lifted up to pull the King and his Governours on the ground,
and run through the earth, and the Hand will be lifted up to pull the King and his Governors on the ground,
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6028
and lay their honour in the dust.
and lay their honour in the dust.
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6029
That Disobedience which at last is talkative and proves as violent as a tempest, was at first but a whisper in the heart:
That Disobedience which At last is talkative and Proves as violent as a tempest, was At First but a whisper in the heart:
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and an army drawn out in the field was at first muster'd up in cogitatorio, as Tertullian speaks, in the Phansy, which is the shop and elaboratory of the Thoughts,
and an army drawn out in the field was At First mustered up in cogitatorio, as Tertullian speaks, in the Fancy, which is the shop and elaboratory of the Thoughts,
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and sets up a whole family of them in the Soul. Kingdoms have been ruin'd, Magistrates have been slain, States have been distracted, seditions raised;
and sets up a Whole family of them in the Soul. Kingdoms have been ruined, Magistrates have been slave, States have been distracted, seditions raised;
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and all these had no more solid foundation at the first than a Thought;
and all these had no more solid Foundation At the First than a Thought;
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That we may therefore truly submit to the King and his Governours, we must NONLATINALPHABET, as Chrysostom speaketh, Slumber all vain and absurd imaginations, lest that pleasure, which we do not repress in the Phansy, do at last break forth and domineer in action;
That we may Therefore truly submit to the King and his Governors, we must, as Chrysostom speaks, Slumber all vain and absurd Imaginations, lest that pleasure, which we do not repress in the Fancy, do At last break forth and domineer in actium;
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lest that which is now but a discontented thought, may gather strength by degrees, and at last break forth into open impatience and disobedience.
lest that which is now but a discontented Thought, may gather strength by Degrees, and At last break forth into open impatience and disobedience.
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And if our own Safety and Security, if the Peace of the Common-wealth, if Plenty and Prosperity, be not of force enough to shackle our Hands, to shut up our Lips,
And if our own Safety and Security, if the Peace of the Commonwealth, if Plenty and Prosperity, be not of force enough to shackle our Hands, to shut up our Lips,
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and to keep down our Thoughts from rising in our hearts;
and to keep down our Thoughts from rising in our hearts;
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if these be weak motives, let him that shakes the heaven and the earth move us,
if these be weak motives, let him that shakes the heaven and the earth move us,
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and let us submit to at least Governours for the Lords sake.
and let us submit to At least Governors for the lords sake.
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Which is the first Motive, drawn from the Authority of God himself, and comes now to be handled.
Which is the First Motive, drawn from the authority of God himself, and comes now to be handled.
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And this is a Motive indeed, NONLATINALPHABET, the greatest and most winning Motive. For the Will of God is the rule of all our actions.
And this is a Motive indeed,, the greatest and most winning Motive. For the Will of God is the Rule of all our actions.
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Man, who is a reasonable creature, made after Gods own image, must hearken to Gods voice, bow down to his Authority,
Man, who is a reasonable creature, made After God's own image, must harken to God's voice, bow down to his authority,
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and amongst all his attributes especially look upon his Will.
and among all his attributes especially look upon his Will.
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If he had no Eye to see us, no Hand to strike us, no thunder to destroy us,
If he had no Eye to see us, no Hand to strike us, no thunder to destroy us,
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yet what he willeth we must do, because we are his creatures and the work of his hands.
yet what he wills we must do, Because we Are his creatures and the work of his hands.
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Hath Discontent drawn thy Sword? Let the will of God sheath it. Do thoughts arise in thy heart? Let the remembrance of this slumber them.
Hath Discontent drawn thy Sword? Let the will of God sheath it. Do thoughts arise in thy heart? Let the remembrance of this slumber them.
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Art thou now ready to sinite the Magistrate, and those who are in authority, with the tongue? Seal up thy lips, for the Lords sake: not for fear of the whip,
Art thou now ready to Finite the Magistrate, and those who Are in Authority, with the tongue? Seal up thy lips, for the lords sake: not for Fear of the whip,
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or the keen edge of Authority, which commonly cuts through the heart of those who rise up;
or the keen edge of authority, which commonly cuts through the heart of those who rise up;
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not because the Magistrates hand is too heavy for thee and keeps thee under; but submit for the Lords sake.
not Because the Magistrates hand is too heavy for thee and keeps thee under; but submit for the lords sake.
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Now we may be sure it is to be done for the Lords sake: For, all power is from God, saith the Apostle; all Authority is his.
Now we may be sure it is to be done for the lords sake: For, all power is from God, Says the Apostle; all authority is his.
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Ille regna dispensat cujus est orbis qui regnatur, & homo qui regnat; Isle regna dispensat cujus est Orbis qui regnatur, & homo qui Reigneth;
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He disposeth of Kingdoms who made the world which is govern'd, and the men that govern.
He Disposeth of Kingdoms who made the world which is governed, and the men that govern.
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Indè Imperator unde homo antequam Imperator. Indè Imperator unde homo antequam Imperator.
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The King receives his power, from that Hand which made him, and his Commission from that mouth which first breath'd into him the breath of life.
The King receives his power, from that Hand which made him, and his Commission from that Mouth which First breathed into him the breath of life.
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For the Emperor to say, mihi hoc Imperiumpeperi, This Sword hath gained me the Crown, is foul ingratitude.
For the Emperor to say, mihi hoc Imperiumpeperi, This Sword hath gained me the Crown, is foul ingratitude.
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And for the Pope to say, Mihi data est potestas. All power is given to me to root up and plant as I please, is high treason against the Majesty of Heaven and Earth.
And for the Pope to say, Mihi data est potestas. All power is given to me to root up and plant as I please, is high treason against the Majesty of Heaven and Earth.
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Indeed St. Peter calls the King the ordinance, or creature, of man: and so he may be, and yet the creature of God also.
Indeed Saint Peter calls the King the Ordinance, or creature, of man: and so he may be, and yet the creature of God also.
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For though this power be communicated by the consent of men, yet notwithstanding it is also from God;
For though this power be communicated by the consent of men, yet notwithstanding it is also from God;
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as water is from the fountain, in what channel soever it is carried along. Behold then, It is Gods power;
as water is from the fountain, in what channel soever it is carried along. Behold then, It is God's power;
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and if thou look'st upon the Man, who is thy fellow, dust and ashes, if thou look'st upon his Weakness and infirmities, which peradventure thou mayst discover in the midst of all his Glory and Majesty,
and if thou Lookest upon the Man, who is thy fellow, dust and Ashes, if thou Lookest upon his Weakness and infirmities, which Peradventure thou Mayest discover in the midst of all his Glory and Majesty,
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and thereupon art unwilling to submit for the Mans sake, who is of like frailty and passions with thee;
and thereupon art unwilling to submit for the men sake, who is of like frailty and passion with thee;
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or for the Kings sake, who is but a man; or for Authorities sake, which hath no pleasing aspect;
or for the Kings sake, who is but a man; or for Authorities sake, which hath no pleasing aspect;
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yet do it for the Lords sake, and because the Authority is his. For his sake do it, though it be to a Man;
yet do it for the lords sake, and Because the authority is his. For his sake do it, though it be to a Man;
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though it be to a Man of infirmities; though it be to Authority, which sometimes speaks better things.
though it be to a Man of infirmities; though it be to authority, which sometime speaks better things.
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It may peradventure be a sin for thee to obey;
It may Peradventure be a since for thee to obey;
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but it shall never be laid to thy charge, if thou submit. This, I say, is a strong motive.
but it shall never be laid to thy charge, if thou submit. This, I say, is a strong motive.
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And indeed that is true Submission which draws à Jove principium, its beginning from God, which is from heaven heavenly, which is brought about by Religion and Conscience.
And indeed that is true Submission which draws à Jove principium, its beginning from God, which is from heaven heavenly, which is brought about by Religion and Conscience.
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That Obedience is a Sacrifice which I offer up for the Lords sake. That Obedience more resembles God and his Eternity,
That obedience is a Sacrifice which I offer up for the lords sake. That obedience more resembles God and his Eternity,
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because it is constant and lasting:
Because it is constant and lasting:
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but that Submission which like Pharaoh's, is driven on with an Eastwind, passeth away with that wind,
but that Submission which like Pharaoh's, is driven on with an East wind, passes away with that wind,
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or moves like the wheels in a Clock, no longer then the plummets are on, no longer than Fear or Hope,
or moves like the wheels in a Clock, no longer then the plummets Are on, no longer than fear or Hope,
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or other humane considerations stirr it about:
or other humane considerations stir it about:
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When these are taken off, or fall to the ground, PROPTER DOMINUM, for the Lords sake, will little avail:
When these Are taken off, or fallen to the ground, PROPTER DOMINUM, for the lords sake, will little avail:
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though God speak once and again, yet we lift up our heads, and stand stiff against Authority.
though God speak once and again, yet we lift up our Heads, and stand stiff against authority.
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And therefore though this be a Motive one of a thousand, one that may stand alone by it self, our Apostle here backs it with another, not so powerfull in it self indeed,
And Therefore though this be a Motive one of a thousand, one that may stand alone by it self, our Apostle Here backs it with Another, not so powerful in it self indeed,
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but to flesh and bloud, more perswasive which he draws ab utili, from the Good and Benefit we receive from Kings and Governours, in the punishment of evil doers,
but to Flesh and blood, more persuasive which he draws ab utili, from the Good and Benefit we receive from Kings and Governors, in the punishment of evil doers,
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and praise of them that do well. With which we will conclude. These two, Reward and Punishment, are as two pillars to uphold the body politique.and praise of them that do well. With which we will conclude. These two, Reward and Punishment, Are as two pillars to uphold the body politic.
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For though we ought, as the Orator speaks, virtutes propter seipsas gratis deligere, to love every Virtue for it self,
For though we ought, as the Orator speaks, Virtues propter seipsas gratis deligere, to love every Virtue for it self,
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and for that native beauty which the eye of reason doth soon discover, and though interest omnium rectè facere, it concerns every man,
and for that native beauty which the eye of reason does soon discover, and though Interest omnium rectè facere, it concerns every man,
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though there were no cord of Love to draw him, to do that which is right and just;
though there were no cord of Love to draw him, to do that which is right and just;
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yet if the Sword be not as ready to protect the innocent as to devoure the wicked,
yet if the Sword be not as ready to Pact the innocent as to devour the wicked,
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if there be not Praise for the one as well as Punishment for the other, the best will soon fail in their duty,
if there be not Praise for the one as well as Punishment for the other, the best will soon fail in their duty,
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and sink and fall in the performance, wanting that Spirit which should cheer them up, and keep them in life and action.
and sink and fallen in the performance, wanting that Spirit which should cheer them up, and keep them in life and actium.
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The King and his Governours, as they scatter and fan away evil with their eyes, so do they derive a kind of influence on Goodness, to make it grow and flourish. The King and his Governors, as they scatter and fan away evil with their eyes, so do they derive a kind of influence on goodness, to make it grow and flourish.
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Authority is both a Sword and a Buckler, a Buckler for the innocent, and a Sword to cut off the wicked from the earth.
authority is both a Sword and a Buckler, a Buckler for the innocent, and a Sword to Cut off the wicked from the earth.
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And in this respect Synesius in his 12. Epistle tells us that this NONLATINALPHABET, this publick Sword of Justice, is as necessary for the purging of a City,
And in this respect Synesius in his 12. Epistle tells us that this, this public Sword of justice, is as necessary for the purging of a city,
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for the scouring of all mischief out of it, as the great Basons which were wont to be set at the entrance of Temples were for the cleansing of their hands who were to enter.
for the scouring of all mischief out of it, as the great Basons which were wont to be Set At the Entrance of Temples were for the cleansing of their hands who were to enter.
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And therefore it is an axiome in Policy subscribed to long since, That it is better to live sub durâ lege quà m sub nullâ, under the hardest Law then under none at all, to live in a State where the least apparency of offence is punisht with rigour,
And Therefore it is an axiom in Policy subscribed to long since, That it is better to live sub durâ lege quà m sub nullâ, under the Hardest Law then under none At all, to live in a State where the least apparency of offence is punished with rigour,
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than under such an one where every man may do what is pleasing in his own eyes without restraint.
than under such an one where every man may do what is pleasing in his own eyes without restraint.
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For Severity or Tyranny (as one observeth) is but like a Tempest or Whirle-wind, that throweth down here and there a fruitfull tree,
For Severity or Tyranny (as one observeth) is but like a Tempest or Whirlwind, that throweth down Here and there a fruitful tree,
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and here and there peradventure a tall Cedar;
and Here and there Peradventure a tall Cedar;
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but Confusion and Anarchie, like a Deluge, sweepeth away all before it, all the fatness of the earth, all the increase of Cattel, beats down Towns and Countrys,
but Confusion and Anarchy, like a Deluge, sweeps away all before it, all the fatness of the earth, all the increase of Cattle, beats down Towns and Countries,
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and makes of walled Cities a Wilderness. Whilst Justice and Authority prevails, He that soweth, soweth in hope;
and makes of walled Cities a Wilderness. While justice and authority prevails, He that Soweth, Soweth in hope;
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and he that thresheth, thresheth in hope, that he may be partaker of his hope, as the Apostle speaks: and he that Thresheth, Thresheth in hope, that he may be partaker of his hope, as the Apostle speaks:
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but in Confusion, the proverb is fulfilled: One soweth, another reapeth;
but in Confusion, the proverb is fulfilled: One Soweth, Another reapeth;
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and as it is said of that community of the first Christians, No man can say that that which he possesseth is his own.
and as it is said of that community of the First Christians, No man can say that that which he Possesses is his own.
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Now the proper work of the Magistrate is not onely to cut off the wicked from the earth,
Now the proper work of the Magistrate is not only to Cut off the wicked from the earth,
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but to divide to every man his own possessions;
but to divide to every man his own possessions;
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to break the jaw of the ungodly, and to take the prey out of his mouth;
to break the jaw of the ungodly, and to take the prey out of his Mouth;
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to be a wall of brass to the innocent, and terror to the wicked.
to be a wall of brass to the innocent, and terror to the wicked.
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And this will usher in a myriad of blessings, and make up that Hymne, that Angelical Antheme, Peace on earth, good will towards men,
And this will usher in a myriad of blessings, and make up that Hymn, that Angelical Anthem, Peace on earth, good will towards men,
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and glory to God in the highest heaven. and glory to God in the highest heaven.
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And the Magistrate, like God himself, doth de perverso sanare, govern us by that which is adverse to us;
And the Magistrate, like God himself, does de perverso sanare, govern us by that which is adverse to us;
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and in the way of the transgressour he placeth contrarium aliquid & impedicus, sets up something to stop his course, to check his violence, to curb him in his full carreere, to wit, the execution of penal Laws, which is the execution of the very anger of God.
and in the Way of the transgressor he places Contrary Aliquid & impedicus, sets up something to stop his course, to check his violence, to curb him in his full career, to wit, the execution of penal Laws, which is the execution of the very anger of God.
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Nor doth he NONLATINALPHABET, simply will, the affliction and torture of the offendor, nor rests in the evil of Punishment;
Nor does he, simply will, the affliction and torture of the Offender, nor rests in the evil of Punishment;
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but he looks forward to the good of Amendment.
but he looks forward to the good of Amendment.
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For this is the very end of Punishment, To destroy that proclivity and proneness which is in evil men to break their bounds, To take off the illecebrae, the inticement and allurement of Sin, To wash off its paint, To pull the honycomb from the lips of the Harlot, To wipe the oyle from off her mouth, To sowre the sweetness of stoln waters,
For this is the very end of Punishment, To destroy that proclivity and proneness which is in evil men to break their bounds, To take off the illecebrae, the enticement and allurement of since, To wash off its paint, To pull the honeycomb from the lips of the Harlot, To wipe the oil from off her Mouth, To sour the sweetness of stolen waters,
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and by the sharpness of external terror to take away the savour and complacency of some habitual delightfull Sin;
and by the sharpness of external terror to take away the savour and complacency of Some habitual delightful since;
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that so every man may sit under his own vine, and under his own fig-tree, and drink waters out of his own cistern;
that so every man may fit under his own vine, and under his own Fig tree, and drink waters out of his own cistern;
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that Peace may shadow the Common-wealth, and Plenty crown it; that Oppression grind not the face of the poor;
that Peace may shadow the Commonwealth, and Plenty crown it; that Oppression grind not the face of the poor;
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nor Lust climb up to an unlawfull bed, nor Deceit remove the landmark, nor Sacriledge destroy the Temple;
nor Lust climb up to an unlawful Bed, nor Deceit remove the landmark, nor Sacrilege destroy the Temple;
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ut peccare non liceat, that evil-minded men may not be so miserable as to carry a Licence about with them to commit sin,ut Peccare non liceat, that evil-minded men may not be so miserable as to carry a Licence about with them to commit since,
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nor a Protection in their bosom from the stroke of punishment.
nor a Protection in their bosom from the stroke of punishment.
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Thus doth not onely the Hand, but the Eye, the Counsel and Wisdom of the King, who is supreme,
Thus does not only the Hand, but the Eye, the Counsel and Wisdom of the King, who is supreme,
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and of the Governours, which he sends, scatter away all evil; and of the Governors, which he sends, scatter away all evil;
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fight against corruption in Religion, in Manners, in Doctrine, that Truth and Peace may kiss each other.
fight against corruption in Religion, in Manners, in Doctrine, that Truth and Peace may kiss each other.
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Thus are they sent out to watch over us for our good. This they do for us:
Thus Are they sent out to watch over us for our good. This they do for us:
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And we cannot do less than submit unto them, if not for the Lords sake, yet for our own, whose affairs they manage, whose estates they secure, whose sleep they make sweet, and labour fruitfull;
And we cannot do less than submit unto them, if not for the lords sake, yet for our own, whose affairs they manage, whose estates they secure, whose sleep they make sweet, and labour fruitful;
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by whose means we enjoy much peace. Parce tibi, si non Carthagini;
by whose means we enjoy much peace. Parce tibi, si non Carthagini;
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if we will not submit unto them for the Common-wealths sake, yet let us do it for our own;
if we will not submit unto them for the Commonwealths sake, yet let us do it for our own;
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if not submit unto them, yet at least to our own Good, to that which is our Wealth, our Safety, our Happiness.
if not submit unto them, yet At least to our own Good, to that which is our Wealth, our Safety, our Happiness.
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And let us not only submit unto them, but bow the knee and fall down before that God by whom Kings reign, and Governours decree justice;
And let us not only submit unto them, but bow the knee and fallen down before that God by whom Kings Reign, and Governors Decree Justice;
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and offer up strong cries & supplications to him, that he would preserve our most pious and religious King Charles,
and offer up strong cries & supplications to him, that he would preserve our most pious and religious King Charles,
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and bind up his Soul in the bundle of life;
and bind up his Soul in the bundle of life;
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that he would give his judgments to the King, and his righteousness to those Governours which are sent by him;
that he would give his Judgments to the King, and his righteousness to those Governors which Are sent by him;
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that so the Lord may speak peace unto us, and and to our Land;
that so the Lord may speak peace unto us, and and to our Land;
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that we be not led into captivity, and that the enemy be never able to shoot an arrow amongst us;
that we be not led into captivity, and that the enemy be never able to shoot an arrow among us;
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that whatsoever the King doth may please the people, and whatsoever the people do may be for the safety of the King;
that whatsoever the King does may please the people, and whatsoever the people doe may be for the safety of the King;
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that God would bless and protect both King and Nobles, and the Governours which are sent, and the People for evermore.
that God would bless and Pact both King and Nobles, and the Governors which Are sent, and the People for evermore.
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The Fourteenth SERMON. Psalm. LXVIII. 1, 2. Let God arise, let his enemies be scattered: let them also that hate him, flee before him:
The Fourteenth SERMON. Psalm. LXVIII. 1, 2. Let God arise, let his enemies be scattered: let them also that hate him, flee before him:
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As smoke is driven away, so drive them away;
As smoke is driven away, so drive them away;
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as wax melteth before the fire, so let the wicked perish at the presence of God.
as wax melts before the fire, so let the wicked perish At the presence of God.
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I Will not stand to reconcile opinions which may arise concerning the title and occasion of this Psalm;
I Will not stand to reconcile opinions which may arise Concerning the title and occasion of this Psalm;
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whither it be NONLATINALPHABET or NONLATINALPHABET, A Psalm of Davids composing;
whither it be or, A Psalm of Davids composing;
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or, A Psalm made for him, and delivered per manum David, by the hand of David, to him that excelleth, or the Master of Musick.
or, A Psalm made for him, and Delivered per manum David, by the hand of David, to him that excels, or the Master of Music.
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Whosoever composed it, at the first hearing of the words you cannot but apply it to our present occasion.
Whosoever composed it, At the First hearing of the words you cannot but apply it to our present occasion.
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For enemies God hath who are gather'd together, and our prayer is they may be scattered; enemies shall hate him, and defie him to his face;
For enemies God hath who Are gathered together, and our prayer is they may be scattered; enemies shall hate him, and defy him to his face;
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and these who should be glad to see to fly from his face. Our hope is they are but smoke, and may be driven away; but wax, in appearance a hard and solid body, strongly united and compact together by the devils art,
and these who should be glad to see to fly from his face. Our hope is they Are but smoke, and may be driven away; but wax, in appearance a hard and solid body, strongly united and compact together by the Devils art,
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but yet as wax will melt before the fire of his wrath, and when it shall please God to arise, shall perish at the presence of God.
but yet as wax will melt before the fire of his wrath, and when it shall please God to arise, shall perish At the presence of God.
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You may, if you please, take the words either as a Prayer or as a Prophesy; as a Prayer, that they may; or as a Prophesy, that they shall be scatter'd. Or you may read it, SURGENTE DOMINO, As soon as the Lord shall arise, his enemies shall be scatter'd, and so make it a Theological axiome:
You may, if you please, take the words either as a Prayer or as a Prophesy; as a Prayer, that they may; or as a Prophesy, that they shall be scattered. Or you may read it, SURGENTE DOMINO, As soon as the Lord shall arise, his enemies shall be scattered, and so make it a Theological axiom:
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and so it is a proposition aeternae veritatis, everlastingly true, true in the first age of the world,
and so it is a proposition aeternae veritatis, everlastingly true, true in the First age of the world,
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and true in the last age of the world, and will be true to the worlds end.
and true in the last age of the world, and will be true to the world's end.
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We may make it our prayer, that they may be destroyed; and we may prophesy that they shall be destroyed.
We may make it our prayer, that they may be destroyed; and we may prophesy that they shall be destroyed.
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Summa votorum est, non ex incerto poscentis, sed ex cognitione, scientiâque sperantis, saith Hilary;Summa votorum est, non ex incerto poscentis, sed ex cognition, scientiâque sperantis, Says Hilary;
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It is a prayer, not proceeding from a doubting and wavering heart, as if God did at sometimes deliver his Church,
It is a prayer, not proceeding from a doubting and wavering heart, as if God did At sometime deliver his Church,
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and at others fail and leave her to the will of her enemies;
and At Others fail and leave her to the will of her enemies;
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but grounded upon certain knowledge and infallible assurance that he will arise, and not keep silence, and avenge himself of his enemy.
but grounded upon certain knowledge and infallible assurance that he will arise, and not keep silence, and avenge himself of his enemy.
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For there is a kind of presage and prophesy in Prayer: If we pray as we should, he hath promised to grant our request:
For there is a kind of presage and prophesy in Prayer: If we pray as we should, he hath promised to grant our request:
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Which is a fairer assurance than any Prophet can give us.
Which is a Fairer assurance than any Prophet can give us.
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Let God arise, and God will arise, is but the difference of a Tense, and the Hebrews commonly use the one for the other.Let God arise, and God will arise, is but the difference of a Tense, and the Hebrews commonly use the one for the other.
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Whoever compiled this Psalm, most plain it is that he borrowed it from Moses, who when the Ark set forward used this very form, Rise up, O Lord, and let thine enemies be scatter'd;
Whoever compiled this Psalm, most plain it is that he borrowed it from Moses, who when the Ark Set forward used this very from, Rise up, Oh Lord, and let thine enemies be scattered;
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and let them that hate thee fly before thee; and, when it rested, Return, O Lord, to the many Thousands of Israel.
and let them that hate thee fly before thee; and, when it rested, Return, Oh Lord, to the many Thousands of Israel.
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Now the occasion of this Psalm is diversly given.
Now the occasion of this Psalm is diversely given.
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The Jews refer it to the overthrow of the army of Senacherib, when the Angel of the Lord smote in one night a hundred fourscore and five thousand of the Assyrians.
The jews refer it to the overthrow of the army of Sennacherib, when the Angel of the Lord smote in one night a hundred fourscore and five thousand of the Assyrians.
dt np2 vvb pn31 p-acp dt n1 pp-f dt n1 pp-f np1, c-crq dt n1 pp-f dt n1 vvd p-acp crd n1 dt crd crd cc crd crd pp-f dt njp2.
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Others to Davids victories over his neighbouring enemies, the Ammonites, Moabites, Syrians, and Idumaeans.
Others to Davids victories over his neighbouring enemies, the Ammonites, Moabites, Syrians, and Idumaeans.
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Others to the pomp and triumph in which the Ark was removed by David from Kiniathaarim to the house of Obed-Edom;
Others to the pomp and triumph in which the Ark was removed by David from Kiniathaarim to the house of Obed-Edom;
n2-jn p-acp dt n1 cc n1 p-acp r-crq dt n1 vbds vvn p-acp np1 p-acp n1 p-acp dt n1 pp-f np1;
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and from thence to Sion its resting-place:
and from thence to Sion its Resting place:
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The Fathers most of them, apply it unto Christ, who most gloriously triumphed over the Devil and the powers of this world,
The Father's most of them, apply it unto christ, who most gloriously triumphed over the devil and the Powers of this world,
dt ng1 av-ds pp-f pno32, vvb pn31 p-acp np1, r-crq av-ds av-j vvn p-acp dt n1 cc dt n2 pp-f d n1,
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and shewed them openly, who led captivity captive and gave gifts unto men, as S. Paul himself borroweth the words out of this Psalm.
and showed them openly, who led captivity captive and gave Gifts unto men, as S. Paul himself borroweth the words out of this Psalm.
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Take the Cliff how you please, the Notes will follow, and we may take them up.
Take the Cliff how you please, the Notes will follow, and we may take them up.
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No Assyrian so cruel, no Rabshakeh so loud, no Ammonite, no Moabite, no Philistine so bloudy as a Jesuite, or a Jesuited Papist.
No assyrian so cruel, no Rabshakeh so loud, no Ammonite, no Moabite, no Philistine so bloody as a Jesuit, or a Jesuited Papist.
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Take in the Devil himself, and then you have a parallel, the wicked one indeed NONLATINALPHABET,
Take in the devil himself, and then you have a parallel, the wicked one indeed,
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as Basil terms him, the wonderfull mischief, who like the Tyrant in the Story, if all men in the world had but one neck, would strike it off at a blow;
as Basil terms him, the wonderful mischief, who like the Tyrant in the Story, if all men in the world had but one neck, would strike it off At a blow;
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as his instruments at this day would ruine three Kingdoms by shaking of one. Or, if you please, suppose now you saw the children of Israel moving their tents,
as his Instruments At this day would ruin three Kingdoms by shaking of one. Or, if you please, suppose now you saw the children of Israel moving their tents,
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and the Ark, which was the pledge and testimony of Gods presence, on the Levites shoulders;
and the Ark, which was the pledge and testimony of God's presence, on the Levites shoulders;
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and the same thought almost will apply it to the Church, where we may be sure God is as present as he was in the Ark. Indeed wicked persons,
and the same Thought almost will apply it to the Church, where we may be sure God is as present as he was in the Ark Indeed wicked Persons,
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as wicked as the Amalekites, have a long time endeavoured, and do now strive, to throw it down from the shoulders of those that bear it,
as wicked as the Amalekites, have a long time endeavoured, and do now strive, to throw it down from the shoulders of those that bear it,
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and cannot endure to hear that God should be worshipped in spirit and truth. But no Amalekite, no Ammonite, no Jebusite, no Philistine did overthrow the one;
and cannot endure to hear that God should be worshipped in Spirit and truth. But no Amalekite, no Ammonite, no Jebusite, no Philistine did overthrow the one;
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no Jesuite, no Devil shall prevail against the other;
not Jesuit, no devil shall prevail against the other;
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but the Ark shall be brought to its resting-place, and the Church, which is the pillar of truth, shall be upheld by the Truth,
but the Ark shall be brought to its Resting place, and the Church, which is the pillar of truth, shall be upheld by the Truth,
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and after many removals, after many persecutions, after many oppositions, though the Devil rage, and wicked men take counsel together, shall be brought in triumph to its resting place,
and After many removals, After many persecutions, After many oppositions, though the devil rage, and wicked men take counsel together, shall be brought in triumph to its resting place,
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and appear before God in Sion.
and appear before God in Sion.
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God will never fail his Church, Though his enemies gather themselves together, they shall be scatter'd; though they fight against him with hatred and malice;
God will never fail his Church, Though his enemies gather themselves together, they shall be scattered; though they fight against him with hatred and malice;
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they shall fly before him; They are but smoke and they shall vanish, they are but wax, and they shall melt away. Upon an Exsurgit follows a dissipabuntur. If God arise, all the plots and machinations of his enemies shall be but as smoke. You may pray for it; you may conclude upon it.
they shall fly before him; They Are but smoke and they shall vanish, they Are but wax, and they shall melt away. Upon an Exsurgit follows a dissipabuntur. If God arise, all the plots and machinations of his enemies shall be but as smoke. You may pray for it; you may conclude upon it.
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Let God arise, and let his enemies be scatter'd; or, God will arise, and his enemies shall be scatter'd; Let God arise, and let his enemies be scattered; or, God will arise, and his enemies shall be scattered;
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they also that hate him shall fly before him, &c.they also that hate him shall fly before him, etc.
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In which Prayer, or Prophesy, or Conclusion, you may as in a glass, behold the providence of God over his people,
In which Prayer, or Prophesy, or Conclusion, you may as in a glass, behold the providence of God over his people,
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and the destiny and fatal destruction of wicked men.
and the destiny and fatal destruction of wicked men.
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Or you may conceive God sitting in heaven, and looking down upon the children of men,
Or you may conceive God sitting in heaven, and looking down upon the children of men,
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and laughing to scorn all the designs of his enemies, his Exsurgat, his Rising, as a tempest to scatter them,
and laughing to scorn all the designs of his enemies, his Exsurgat, his Rising, as a tempest to scatter them,
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and as a fire to melt them.
and as a fire to melt them.
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And these two, Exsurgat, and Dissipabuntur, the Rising of God, and the Destruction of his enemies, divide the Text,
And these two, Exsurgat, and Dissipabuntur, the Rising of God, and the Destruction of his enemies, divide the Text,
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and present before our eyes two parties, or sides as it were, in main opposition.
and present before our eyes two parties, or sides as it were, in main opposition.
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Now though the Exsurgat be before the Dissipabuntur, God's Rising before the Scattering, yet there must be some persons to rowse God up and awake him before he will rise to destroy.
Now though the Exsurgat be before the Dissipabuntur, God's Rising before the Scattering, yet there must be Some Persons to rouse God up and awake him before he will rise to destroy.
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We will therefore, as the very order of nature requir'd, consider first the persons which are noted out unto us by three several appellations,
We will Therefore, as the very order of nature required, Consider First the Persons which Are noted out unto us by three several appellations,
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as by so many marks and brands in their forehead;
as by so many marks and brands in their forehead;
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They are 1. enemies, 2. haters of God, 3. wicked men. But God Rising in this manner is more especially against the Fact than the Person,
They Are 1. enemies, 2. haters of God, 3. wicked men. But God Rising in this manner is more especially against the Fact than the Person,
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and against the Person but for the Fact: We must therefore search and enquire after that;
and against the Person but for the Fact: We must Therefore search and inquire After that;
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and we find it wrapt up and secretly lurking in the Dissipabuntur, in their punishment. For Scattering supposeth a gathering together, as Corruption doth Generation.
and we find it wrapped up and secretly lurking in the Dissipabuntur, in their punishment. For Scattering Supposeth a gathering together, as Corruption does Generation.
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That then which moved God to rise was this;
That then which moved God to rise was this;
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His enemies, they that hated him, the wicked, were gathered together, and consulted against God and his Church.
His enemies, they that hated him, the wicked, were gathered together, and consulted against God and his Church.
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As we see it this day;
As we see it this day;
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and seeing it, are here meet together to fall down before God in all humility, that he may arise and scatter them.
and seeing it, Are Here meet together to fallen down before God in all humility, that he may arise and scatter them.
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This is Nunc opportunitatis, the very time, and appointed time, for God to arise. In which Phrase is implyed a kind of pause and deliberation,
This is Nunc opportunitatis, the very time, and appointed time, for God to arise. In which Phrase is employed a kind of pause and deliberation,
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as if God were not alwayes up, and ready to execute judgement. And hereby he manifesteth 1. his Patience to the wicked;
as if God were not always up, and ready to execute judgement. And hereby he manifesteth 1. his Patience to the wicked;
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He is not alwayes up, as it were, to destroy his enemies: 2. his Justice, which cometh at length,
He is not always up, as it were, to destroy his enemies: 2. his justice, which comes At length,
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though it come not so soon as men in misery expect: 3. his Mercy to his children;
though it come not so soon as men in misery expect: 3. his Mercy to his children;
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Though for a while he seem to sleep, and not to hearken to the voice of their complaints,
Though for a while he seem to sleep, and not to harken to the voice of their complaints,
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yet at last he rises up and helps them. Lastly, we shall take notice of the Effect or End of this Rising;
yet At last he rises up and helps them. Lastly, we shall take notice of the Effect or End of this Rising;
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and that is the Destruction of his enemies, here drawn out to our view in four several expressions,
and that is the Destruction of his enemies, Here drawn out to our view in four several expressions,
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as in so many colours. 1. DISSIPABUNTUR, they shall be scatter'd; 2. FUGIENT, they shall fly;
as in so many colours. 1. DISSIPABUNTUR, they shall be scattered; 2. FUGIENT, they shall fly;
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3. DEFICIENT, they shall vanish like smoke; 4. LIQUEFIENT, they shall be melted as wax:
3. DEFICIENT, they shall vanish like smoke; 4. LIQUEFIENT, they shall be melted as wax:
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Which all meet and are concentred in PERIBUNT, they shall perish at the presence of God.
Which all meet and Are concentred in PERIBUNT, they shall perish At the presence of God.
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And of these in their order. We are to find out first the Parties here to be scatter'd;
And of these in their order. We Are to find out First the Parties Here to be scattered;
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and they are termed the enemies of God.
and they Are termed the enemies of God.
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And we may conceive it a very hard matter to find out any at jar and opposition with God, whose very Essence is Goodness;
And we may conceive it a very hard matter to find out any At jar and opposition with God, whose very Essence is goodness;
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whose Power is irresistible, whose Justice is impartial, whose eye is ten thousand times brighter then the Sun, whose Word runneth very swiftly, and whose Word did make,
whose Power is irresistible, whose justice is impartial, whose eye is ten thousand times Brighter then the Sun, whose Word Runneth very swiftly, and whose Word did make,
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and whose Word can dissolve the world.
and whose Word can dissolve the world.
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I know, saith Job, That thou canst do every thing, and that no thought can be with-holden from thee. And from this knowledge of his he draws, this conclusion and resolution, to abhor himself, and repent in dust and ashes. I know, Says Job, That thou Canst do every thing, and that no Thought can be withholden from thee. And from this knowledge of his he draws, this conclusion and resolution, to abhor himself, and Repent in dust and Ashes.
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Behold the Angels, they are ravisht with his infinite beauty, and fall down at his feet;
Behold the Angels, they Are ravished with his infinite beauty, and fallen down At his feet;
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the Creature keeps it self in a natural and constant league and friendship with him. He commands the Sea and it obeys;
the Creature keeps it self in a natural and constant league and friendship with him. He commands the Sea and it obeys;
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the Moon knoweth her seasons, and the Sun his going down.
the Moon Knoweth her seasons, and the Sun his going down.
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All the Creatures observe that course which he hath establisht, not guilty of sacriledge, as Tertullian calls it,
All the Creatures observe that course which he hath established, not guilty of sacrilege, as Tertullian calls it,
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or rebellion against the Lord their Maker, which is their concord and sympathie, with his eternal Goodness.
or rebellion against the Lord their Maker, which is their concord and Sympathy, with his Eternal goodness.
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Look on the whole Universe, and you find no enemies to God but the Devil and those quos perditus cupit perdere, whom, being destroyed himself, he desires to bring into the same destruction.
Look on the Whole Universe, and you find no enemies to God but the devil and those quos Perditus Cupit Perdere, whom, being destroyed himself, he Desires to bring into the same destruction.
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Here then we may find God's enemies, even amongst those whom he created after his own image, whom he made capable of eternal happiness, whom he was willing to call his friends. The Oxe knoweth his owner,
Here then we may find God's enemies, even among those whom he created After his own image, whom he made capable of Eternal happiness, whom he was willing to call his Friends. The Ox Knoweth his owner,
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and the Ass his master's crib. and the Ass his Masters crib.
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Every creature is at his beck, and bows down in an humble submission unto his will:
Every creature is At his beck, and bows down in an humble submission unto his will:
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Onely Man doth not consider the wonderfull beauty and love and goodness of his Maker;
Only Man does not Consider the wonderful beauty and love and Goodness of his Maker;
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but embraceth Vanity, and makes leagues with Death it self, and for the love of every trifle that flatters his phansie is presently at odds and opposition with his Creator.
but Embraceth Vanity, and makes leagues with Death it self, and for the love of every trifle that flatters his fancy is presently At odds and opposition with his Creator.
cc-acp vvz n1, cc vvz n2 p-acp n1 pn31 n1, cc p-acp dt n1 pp-f d n1 cst vvz po31 n1 vbz av-j p-acp n2 cc n1 p-acp po31 n1.
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Amongst Men then are Gods enemies, nay NONLATINALPHABET, as St. Paul calls them, and as they are here termed in the Text, Haters of God; not onely odio inimicitiae, by being at odds and variance with him,
among Men then Are God's enemies, nay, as Saint Paul calls them, and as they Are Here termed in the Text, Haters of God; not only odio inimicitiae, by being At odds and variance with him,
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So here, when we have drawn God's Sword against us, and tremble at the blow which is ready to be given,
So Here, when we have drawn God's Sword against us, and tremble At the blow which is ready to be given,
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and by the neglect of his commands, but odio abominationis & fugae, by running back from him in all their wayes, being angry with his Providence, ready to teach his Wisdom, controlling his Precepts, loathing his Ordinances, which is in effect to wish there were no God at all.
and by the neglect of his commands, but odio abominationis & Fugae, by running back from him in all their ways, being angry with his Providence, ready to teach his Wisdom, controlling his Precepts, loathing his Ordinances, which is in Effect to wish there were no God At all.
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Consider God in himself, as he is NONLATINALPHABET, as the Philosophers call him, the perfection of Goodness; as he is NONLATINALPHABET, that infinit and exemplary Beauty;
Consider God in himself, as he is, as the Philosophers call him, the perfection of goodness; as he is, that infinite and exemplary Beauty;
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as he is NONLATINALPHABET, the Lover of mankind (for so he delights to be called) and in this perfection and beauty and love we cannot more hate him than we can be ignorant of him who filleth all things.
as he is, the Lover of mankind (for so he delights to be called) and in this perfection and beauty and love we cannot more hate him than we can be ignorant of him who fills all things.
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But then consider and behold him in those beams & radiations which flow from him, in the effects of his providence and justice, which though they alwayes fall even in a right line where they should,
But then Consider and behold him in those beams & radiations which flow from him, in the effects of his providence and Justice, which though they always fallen even in a right line where they should,
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yet many times they thwart and fall cross to our inordinate wills and affections;
yet many times they thwart and fallen cross to our inordinate wills and affections;
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and so the world is full of enemies and haters of God; men who are angry with the commands of Goodness,
and so the world is full of enemies and haters of God; men who Are angry with the commands of goodness,
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because they will be evil, men who repine at his instructions, because they will not obey;
Because they will be evil, men who repine At his instructions, Because they will not obey;
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men who murmure at his threatnings, because they deserve his judgments;
men who murmur At his threatenings, Because they deserve his Judgments;
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men who would, if it were in their power, pull him out of Heaven, because he sitteth there to fling them down to Hell.
men who would, if it were in their power, pull him out of Heaven, Because he Sitteth there to fling them down to Hell.
n2 r-crq vmd, cs pn31 vbdr p-acp po32 n1, vvb pno31 av pp-f n1, c-acp pns31 vvz a-acp pc-acp vvi pno32 a-acp p-acp n1.
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We have a common saying, but it is not so true as common, That all men are naturally enemies to God.
We have a Common saying, but it is not so true as Common, That all men Are naturally enemies to God.
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This cannot hold of that nature in which we were created.
This cannot hold of that nature in which we were created.
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For no man doth or can hate God till he have first given God a just occasion to hate him;
For no man does or can hate God till he have First given God a just occasion to hate him;
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no man can be his enemy till he offend him. For to keep God's commandments is to love him.
no man can be his enemy till he offend him. For to keep God's Commandments is to love him.
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But then when Lust hath conceived, and hath brought forth Sin, as St. James speaks, and when Sin is finished, and hath brought forth Death;
But then when Lust hath conceived, and hath brought forth since, as Saint James speaks, and when since is finished, and hath brought forth Death;
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then when men fear the heat of God's displeasure, and look upon his hailstones and coals of fire now ready to fall upon them, there ariseth that dissonancie and disaffection which is the cause of Hatred between God and Man. Odium timor spirat, saith Tertullian, Hatred is a kind of exhalation, and breatheth from Fear.
then when men Fear the heat of God's displeasure, and look upon his hailstones and coals of fire now ready to fallen upon them, there arises that dissonancy and disaffection which is the cause of Hatred between God and Man. Odium timor spirat, Says Tertullian, Hatred is a kind of exhalation, and breathes from fear.
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And as it is amongst Men, so is it here;
And as it is among Men, so is it Here;
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Proprium est humanae infirmitatis odisse quem laeseris, It is proper and peculiar unto us to hate those whom we have wrong'd.Proprium est humanae infirmitatis Odyssey Whom laeseris, It is proper and peculiar unto us to hate those whom we have wronged.
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In civil Courts Patronus negat, defendit, transfert, minuit, deprecatur, saith the Orator;
In civil Courts Patronus negate, defendit, transfert, minuit, deprecatur, Says the Orator;
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then we turn countenance against God, and are not onely inimici, enemies, but osores, Haters of God:
then we turn countenance against God, and Are not only Inimici, enemies, but osores, Haters of God:
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then the very common notions with which we were born begin to be slurr'd and blemisht in us;
then the very Common notions with which we were born begin to be slurred and blemished in us;
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our Envy drops on them, our Malice discolors them, and our Lust polluteth and defaceth them.
our Envy drops on them, our Malice discolors them, and our Lust polluteth and defaceth them.
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As for God, the thought of him is not in all our ways.
As for God, the Thought of him is not in all our ways.
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And now when God saith, Thou shalt not commit adultery, no bed is pleasant, but that of the Harlot;
And now when God Says, Thou shalt not commit adultery, no Bed is pleasant, but that of the Harlot;
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and when he says, Thou shalt not steal, no bread is sweet but the stollen;
and when he Says, Thou shalt not steal, no bred is sweet but the stolen;
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and though he say, Thou shalt not lye, yet we make lying as common as our Language;
and though he say, Thou shalt not lie, yet we make lying as Common as our Language;
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and we break the two tables of the Law, not in zeal, with Moses, but in opposition, with a heart full of rancor and malice against God himself.
and we break the two tables of the Law, not in zeal, with Moses, but in opposition, with a heart full of rancour and malice against God himself.
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And this is it, I conceive, which Aquinas meaneth when he tells us, Prius est odium proximi quà m Dei, We first wrong our neighbour, and then God.
And this is it, I conceive, which Aquinas means when he tells us, Prius est odium proximi quà m Dei, We First wrong our neighbour, and then God.
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First we oppose those decrees which God hath past to bound and limit us in our conversation,
First we oppose those decrees which God hath passed to bound and limit us in our Conversation,
ord pns12 vvb d n2 r-crq np1 vhz vvn pc-acp vvi cc vvb pno12 p-acp po12 n1,
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and so by consequence bid defiance to the eternal Law-giver. For he that slanders his neighbour, will be as ready to blaspheme God;
and so by consequence bid defiance to the Eternal Lawgiver. For he that slanders his neighbour, will be as ready to Blaspheme God;
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nay, in slandring his brother he doth blaspheme his Father which is in Heaven. He that taketh his brother by the throat rather then his humour should be crossed,
nay, in slandering his brother he does Blaspheme his Father which is in Heaven. He that Takes his brother by the throat rather then his humour should be crossed,
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if God were within reach, would pluck him out of heaven.
if God were within reach, would pluck him out of heaven.
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And thus we grind him in our Oppression, we rob him by our Sacriledge, we wound him by our Cruelty, we pollute him with our Lust.
And thus we grind him in our Oppression, we rob him by our Sacrilege, we wound him by our Cruelty, we pollute him with our Lust.
cc av pns12 vvb pno31 p-acp po12 n1, pns12 vvb pno31 p-acp po12 n1, pns12 vvb pno31 p-acp po12 n1, pns12 vvi pno31 p-acp po12 n1.
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If he make Laws, we make it our strength to break them.
If he make Laws, we make it our strength to break them.
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If he raise one to the pinnacle of state, and leave us in the dust, we quarrel at his Justice.
If he raise one to the pinnacle of state, and leave us in the dust, we quarrel At his justice.
cs pns31 vvb pi p-acp dt n1 pp-f n1, cc vvb pno12 p-acp dt n1, pns12 vvb p-acp po31 n1.
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If he establish Government, we desire change.
If he establish Government, we desire change.
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And though he build his Church and found it upon himself, yet we are ready with axes and hammers,
And though he built his Church and found it upon himself, yet we Are ready with axes and hammers,
cc cs pns31 vvb po31 n1 cc vvd pn31 p-acp px31, av pns12 vbr j p-acp n2 cc n2,
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and all the power we have to demolish it.
and all the power we have to demolish it.
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When he hath a controversy with us, we hold a controversy with him, and nothing pleaseth us but the work of our own hands.
When he hath a controversy with us, we hold a controversy with him, and nothing Pleases us but the work of our own hands.
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Men never fight against God till the thunderbolt is in his hand, ready to fall on them.
Men never fight against God till the thunderbolt is in his hand, ready to fallen on them.
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And now we may descry those peculiar Enemies and Haters of God whom the Prophet here prays against,
And now we may descry those peculiar Enemies and Haters of God whom the Prophet Here prays against,
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even those who are enemies to the Truth and the peace of the Church.
even those who Are enemies to the Truth and the peace of the Church.
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I told you that this prayer was uttered by Moses at the removing of the Ark. When the Ark was lifted up on the Levites shoulders, the voice and acclamamation was, EXSURGAT DOMINUS, Let the Lord arise.
I told you that this prayer was uttered by Moses At the removing of the Ark When the Ark was lifted up on the Levites shoulders, the voice and acclamamation was, EXSURGAT DOMINUS, Let the Lord arise.
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And therefore we may observe, that Moses and David did call the very Ark it self God; not that they were so idolatrous as to make a wooden God,
And Therefore we may observe, that Moses and David did call the very Ark it self God; not that they were so idolatrous as to make a wooden God,
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but that they knew the Ark to be the surest testimony of Gods presence here on earth.
but that they knew the Ark to be the Surest testimony of God's presence Here on earth.
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So that God's enemies are those who are enemies to the Ark, to the Church of God,
So that God's enemies Are those who Are enemies to the Ark, to the Church of God,
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and to the peace of the Church.
and to the peace of the Church.
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And let men flatter themselves as they please with this or that fair pretence they shall, certainly learn this lesson in the end, That they may as well fight against God himself as against the Church, That neither they nor the gates of Hell can prevail against it.
And let men flatter themselves as they please with this or that fair pretence they shall, Certainly Learn this Lesson in the end, That they may as well fight against God himself as against the Church, That neither they nor the gates of Hell can prevail against it.
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To draw this yet closer to our purpose; the Ark was a type of the Church;
To draw this yet closer to our purpose; the Ark was a type of the Church;
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nay, by the Apostles quotation of this Psalm, the words, though they are verified in both,
nay, by the Apostles quotation of this Psalm, the words, though they Are verified in both,
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yet are more applyable to the Church then the Ark. And though we do not call the Church God, yet we shall find that God is married unto her;
yet Are more appliable to the Church then the Ark And though we do not call the Church God, yet we shall find that God is married unto her;
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that he is ready to hide her under his wing;
that he is ready to hide her under his wing;
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that he is jealous of the least touch, the least breath that comes toward her to hurt her;
that he is jealous of the least touch, the least breath that comes towards her to hurt her;
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that he that toucheth her toucheth the apple of his eye.
that he that touches her touches the apple of his eye.
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When the Church complains to God of her enemies, God also complains as if he himself suffered persecution.
When the Church complains to God of her enemies, God also complains as if he himself suffered persecution.
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When Saul breathed forth threatnings and slaughters against the Disciples of the Lord, he presently hears a voice, Saul Saul, why persecutest thou me? And that voice was the voice of God, which struck him to the ground.
When Saul breathed forth threatenings and slaughters against the Disciples of the Lord, he presently hears a voice, Saul Saul, why Persecutest thou me? And that voice was the voice of God, which struck him to the ground.
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When St. Stephen tells the stiff-necked Jews, that they alwayes resisted the Holy Ghost;
When Saint Stephen tells the Stiffnecked jews, that they always resisted the Holy Ghost;
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he presently in the next verse gives the reason, Which of the Prophets have not your fathers persecuted? So that to persecute the Prophets, that blessed Protomartyr may make the Commentary, is to resist, NONLATINALPHABET, to fall cross with, the Holy Ghost, with God himself.
he presently in the next verse gives the reason, Which of the prophets have not your Father's persecuted? So that to persecute the prophets, that blessed Protomartyr may make the Commentary, is to resist,, to fallen cross with, the Holy Ghost, with God himself.
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Touch not mine anointed, saith God, and do my Prophets no harm. Touch them not, for they are mine: Touch not mine anointed, Says God, and do my prophets no harm. Touch them not, for they Are mine:
vvb xx po11 j-vvn, vvz np1, cc vdb po11 n2 dx n1. vvb pno32 xx, c-acp pns32 vbr png11:
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And whatsoever you do unto one of them is done unto me, is true in the bad sense as well as in the good.
And whatsoever you do unto one of them is done unto me, is true in the bad sense as well as in the good.
cc r-crq pn22 vdb p-acp crd pp-f pno32 vbz vdn p-acp pno11, vbz j p-acp dt j n1 c-acp av c-acp p-acp dt j.
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Et carent impietate, qui non carent crimine, and they may be guilty of sin who are not guilty of Impiety.Et Carenot Impiety, qui non Carenot crimine, and they may be guilty of since who Are not guilty of Impiety.
fw-fr n1 vvi, fw-fr fw-fr fw-la fw-la, cc pns32 vmb vbi j pp-f n1 r-crq vbr xx j pp-f n1.
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For certainly God cannot be toucht any other way. Our Blasphemys, our Uncleanness, or Rebellions, though they fight against him, yet touch him not:
For Certainly God cannot be touched any other Way. Our Blasphemies, our Uncleanness, or Rebellions, though they fight against him, yet touch him not:
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but when wicked men conspire against the Truth and the professors of it; when their Swords are drawn not onely to touch, but to strike them through;
but when wicked men conspire against the Truth and the professors of it; when their Swords Are drawn not only to touch, but to strike them through;
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then up God riseth, and bestirs himself, as if he were in danger to be toucht and hurt.
then up God Riseth, and bestirs himself, as if he were in danger to be touched and hurt.
av p-acp np1 vvz, cc vvz px31, c-acp cs pns31 vbdr p-acp n1 pc-acp vbi vvn cc vvn.
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We know all that the Devil worketh against mankind is done out of malice to God himself.
We know all that the devil works against mankind is done out of malice to God himself.
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Prius votum Daemonis fuit Deum esse; alterum, nè Deus esset: His first attempt was to be God;Prius Votum Daemonis fuit God esse; alterum, nè Deus esset: His First attempt was to be God;
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his second, that there should be no God at all, to destroy that Majesty which he could not atchieve.
his second, that there should be no God At all, to destroy that Majesty which he could not achieve.
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Which since it is impossible for him to compass, all his devises and machinations are, nullum sinere ex portione Dei esse, as the Father speaks, to rob God of his inheritance;
Which since it is impossible for him to compass, all his devises and machinations Are, nullum sinere ex portion Dei esse, as the Father speaks, to rob God of his inheritance;
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to strike at his heart whose knee bows unto him, to persecute them that sincerely worship him,
to strike At his heart whose knee bows unto him, to persecute them that sincerely worship him,
pc-acp vvi p-acp po31 n1 rg-crq n1 vvz p-acp pno31, pc-acp vvi pno32 cst av-j vvb pno31,
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and to make all men like unto himself, enemies to God.
and to make all men like unto himself, enemies to God.
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To this end he sets upon the Ark, he levels his forces against the Church of Christ, he sends forth his emissaries, his instruments, his Apostles,
To this end he sets upon the Ark, he levels his forces against the Church of christ, he sends forth his emissaries, his Instruments, his Apostles,
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as Synesius calls them, to undermine it without, and raises mutinies within. Not a heresie, but he hammers it;
as Synesius calls them, to undermine it without, and raises mutinies within. Not a heresy, but he hammers it;
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not a schisme, but he raiseth it; not a sword, but he draws it; not a rebellion, but he beats up the drum.
not a Schism, but he Raiseth it; not a sword, but he draws it; not a rebellion, but he beats up the drum.
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INIMICI EJUS, Gods enemies, are the Devil and his complices, who say of Jerusalem, the place of his rest and delight, down with it, down with it, even to the very ground. INIMICI HIS, God's enemies, Are the devil and his accomplices, who say of Jerusalem, the place of his rest and delight, down with it, down with it, even to the very ground.
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We know now where to rank his disciples, our enemies this day, who have already shaken the pillars of one Kingdom,
We know now where to rank his Disciples, our enemies this day, who have already shaken the pillars of one Kingdom,
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and if God, rise not up, will ruine all: Whose religion is rebellion, and whose faith is faction:
and if God, rise not up, will ruin all: Whose Religion is rebellion, and whose faith is faction:
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whom nothing can quiet, but a Desunt vires, a want of strength. Poor souls! they are willing to suffer for the holy cause;
whom nothing can quiet, but a Desunt vires, a want of strength. Poor Souls! they Are willing to suffer for the holy cause;
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they are obedient to Government, loyal to their Prince, true to their Country; that is, They are very willing to suffer any thing when they can do nothing.
they Are obedient to Government, loyal to their Prince, true to their Country; that is, They Are very willing to suffer any thing when they can do nothing.
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They will not strike a stroke, not they;
They will not strike a stroke, not they;
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not indeed when Authority is too strong for them, and hath bound them hand and foot:
not indeed when authority is too strong for them, and hath bound them hand and foot:
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But if some wished opportunity unshackle them, if these cords fall from them, and they are once loose,
But if Some wished opportunity unshackle them, if these cords fallen from them, and they Are once lose,
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then these dead men arise, and stand up upon their feet, and make up an exceeding great army. They were before as Ezekiels dry Bones, very dry; but when some fair opportunity,
then these dead men arise, and stand up upon their feet, and make up an exceeding great army. They were before as Ezekiel's dry Bones, very dry; but when Some fair opportunity,
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as a gale of wind, hath breathed upon them, behold, they live; Live? I,
as a gale of wind, hath breathed upon them, behold, they live; Live? I,
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and come to the field, and fight against that Authority under which they lay before as quietly as if they had been dead.
and come to the field, and fight against that authority under which they lay before as quietly as if they had been dead.
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And where can we rank these but amongst the enemies of God? They saw the Ark in its resting place, the Church reformed and flourishing, setled and establisht by the religious care of three glorious Princes;
And where can we rank these but among the enemies of God? They saw the Ark in its resting place, the Church reformed and flourishing, settled and established by the religious care of three glorious Princes;
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They beheld their holy Father the Pope every day more and more in disgrace amongst us;
They beheld their holy Father the Pope every day more and more in disgrace among us;
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and I am half perswaded, had it not been for the turbulent and irregular zeal of some few amongst us, who think they never love Religion till they toy and play the wantons with it, his Honour had ere this lain in the dust;
and I am half persuaded, had it not been for the turbulent and irregular zeal of Some few among us, who think they never love Religion till they toy and play the wantons with it, his Honour had ere this lain in the dust;
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For when were the skirts of that Church more discover'd, when was her shame more laid open to the world by many amongst us, who for their great pains have no better reward then to be called his Shavelings? This they saw,
For when were the skirts of that Church more discovered, when was her shame more laid open to the world by many among us, who for their great pains have no better reward then to be called his Shavelings? This they saw,
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and their heart waxt hot within them, and at last this fire kindled which is now ready to consume us. Before they whisper'd in secret;
and their heart waxed hight within them, and At last this fire kindled which is now ready to consume us. Before they whispered in secret;
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now they speak it on the house-top: before they husht up their malice in silence; now they noise it out by the drum;
now they speak it on the housetop: before they hushed up their malice in silence; now they noise it out by the drum;
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Enemies to the Ark, enemies to the Church, enemies to Government and Order, enemies to Peace;
Enemies to the Ark, enemies to the Church, enemies to Government and Order, enemies to Peace;
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which particulars make up this entire sum, INIMICI DEI, enemies to God. But now what if we see RELIGIONIS ERGO written upon their designs:
which particulars make up this entire sum, INIMICI DEI, enemies to God. But now what if we see RELIGION ERGO written upon their designs:
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and that this Rebellion was raised, and is upheld, for the cause of God and Religion? shall we then call them Gods enemies, who fight his battels, who venture their lives for the common cause,
and that this Rebellion was raised, and is upheld, for the cause of God and Religion? shall we then call them God's enemies, who fight his battles, who venture their lives for the Common cause,
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for Christs Vicar, for Religion, for the Church, for God himself? NONLATINALPHABET, All they intend is good.
for Christ Vicar, for Religion, for the Church, for God himself?, All they intend is good.
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Nihil malè, sed rem sacram facio. So said Cillicon; I do no evil; I do but sacrifice, when he betrayed a City.Nihil malè, sed remembering Sacrament facio. So said Cillicon; I do not evil; I do but sacrifice, when he betrayed a city.
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Let us rise up in arms let us cut the heretiques throats, let us destroy them that they be no more a Nation:
Let us rise up in arms let us Cut the Heretics throats, let us destroy them that they be no more a nation:
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It is no harm at all, but an acceptable sacrifice to God, Sed quid verba audio, cùm facta videam? what are words,
It is no harm At all, but an acceptable sacrifice to God, said quid verba audio, cùm facta videam? what Are words,
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when we feel the smart of their blows? All this will not change their title,
when we feel the smart of their blows? All this will not change their title,
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nor blot their names out of the Devils Kalender, out of the number of those that hate God. For a man may be an enemy to God,
nor blot their names out of the Devils Calendar, out of the number of those that hate God. For a man may be an enemy to God,
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and yet do some things for Gods sake.
and yet do Some things for God's sake.
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And it is too common a thing in the world sub religionis titulo evertere religionem, to cry up Religion when we beat it down. The Father well said.
And it is too Common a thing in the world sub Religion Titulo evertere religionem, to cry up Religion when we beatrice it down. The Father well said.
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Many good intentions are burning in Hell, Multa non illicita vitiat animus; It is true indeed:
Many good intentions Are burning in Hell, Multa non illicita vitiat animus; It is true indeed:
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The mind and intention may make a lawfull action evil, but it cannot make an evil action good.
The mind and intention may make a lawful actium evil, but it cannot make an evil actium good.
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Propose what end you please, set up Religion, the Church and God himself, yet Treason and Rebellion are sins which strike at his Majesty.
Propose what end you please, Set up Religion, the Church and God himself, yet Treason and Rebellion Are Sins which strike At his Majesty.
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No enemies to those who stroke us with one hand, and strike us with the other;
No enemies to those who stroke us with one hand, and strike us with the other;
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who dig down the foundation, and then paint the walls.
who dig down the Foundation, and then paint the walls.
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We may observe, when Reason and Scripture fail them, they bring in the Church at a dead lift;
We may observe, when Reason and Scripture fail them, they bring in the Church At a dead lift;
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and when they are put to silence by the evidence of the Truth, then they urge the Authority of the Church,
and when they Are put to silence by the evidence of the Truth, then they urge the authority of the Church,
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and make this word to be like Anaxagoras his M•ne in Aristotle, to answer all Arguments.
and make this word to be like Anaxagoras his M•ne in Aristotle, to answer all Arguments.
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The Church is their scarre-sun by which they fright poor silly souls from their faith.
The Church is their scarre-sun by which they fright poor silly Souls from their faith.
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The Church must make good Purgatory, Transubstantiation, Invocation of Saints, &c. And indeed this is the best and worst Argument they have.
The Church must make good Purgatory, Transubstantiation, Invocation of Saints, etc. And indeed this is the best and worst Argument they have.
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And as they make it an Argument for their grossest errors, so they have learnt to make it an excuse for Treason, for Rebellion, for Murder.
And as they make it an Argument for their Grossest errors, so they have learned to make it an excuse for Treason, for Rebellion, for Murder.
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And to the Church they are enemies, because they love the Church. Tantum Religio potuit suadere malorum;
And to the Church they Are enemies, Because they love the Church. Tantum Religio Potuit suadere malorum;
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Such heart and life and bloud doth the fair pretence of the Church and Religion put into wicked men:
Such heart and life and blood does the fair pretence of the Church and Religion put into wicked men:
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so desperately do they fight against God under his own colours;
so desperately do they fight against God under his own colours;
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No sin, I will not say venial, but meritorious, drawn on for the advantage of the Catholick cause.
No since, I will not say venial, but meritorious, drawn on for the advantage of the Catholic cause.
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But for all these glorious pretences, enemies they are, and Haters of God, and, to bring in the third appellation, wicked persons, not sinners of an ordinary rank,
But for all these glorious pretences, enemies they Are, and Haters of God, and, to bring in the third appellation, wicked Persons, not Sinners of an ordinary rank,
cc-acp p-acp d d j n2, n2 pns32 vbr, cc n2 pp-f np1, cc, pc-acp vvi p-acp dt ord n1, j n2, xx n2 pp-f dt j n1,
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but gyant-like sinners, who fight against God with a high hand.
but giantlike Sinners, who fight against God with a high hand.
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Now there is a great difference, saith Hilary, inter impium & peccatorem, betwen a Sinner and a Wicked man:
Now there is a great difference, Says Hilary, inter Impious & peccatorem, between a Sinner and a Wicked man:
av a-acp vbz dt j n1, vvz np1, fw-la fw-la cc fw-la, p-acp dt n1 cc dt j n1:
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For every wicked man is a sinner, but every sinner is not a wicked man;
For every wicked man is a sinner, but every sinner is not a wicked man;
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His Apologie upbraideth him, and he condemneth himself with his excuse.
His Apology upbraideth him, and he Condemneth himself with his excuse.
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The justest man alive falls seven times a day; but this fall is not a rising against God, not contumelious to his Majesty.The Justest man alive falls seven times a day; but this fallen is not a rising against God, not contumelious to his Majesty.
dt js n1 j vvz crd n2 dt n1; p-acp d n1 vbz xx dt vvg p-acp np1, xx j p-acp po31 n1.
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But the wicked make sin their trade;
But the wicked make sin their trade;
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nay, their Religion, Deum non ex Dei ipsius professione, sed ex arbitrij sui voluntate metiuntur, saith the same Father;
nay, their Religion, God non ex Dei Himself profession, sed ex arbitrij sui voluntate metiuntur, Says the same Father;
uh-x, po32 n1, fw-la fw-fr fw-la fw-la fw-la n1, fw-la fw-la fw-la fw-la fw-la fw-la, vvz dt d n1;
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They measure God, not by those lines by which he is pleased to manifest himself, but by their own perverse will.
They measure God, not by those lines by which he is pleased to manifest himself, but by their own perverse will.
pns32 vvb np1, xx p-acp d n2 p-acp r-crq pns31 vbz vvn pc-acp vvi px31, cc-acp p-acp po32 d j n1.
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They entitle his Wisdom to their fraud, his Justice to their rebellion, his Truth to their treason.
They entitle his Wisdom to their fraud, his justice to their rebellion, his Truth to their treason.
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He could not have given us a better mark and character of these men.
He could not have given us a better mark and character of these men.
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What pretend they the Holy cause, the Honour of God, the Liberty of Conscience, the promoting of Religion;
What pretend they the Holy cause, the Honour of God, the Liberty of Conscience, the promoting of Religion;
q-crq vvb pns32 dt j n1, dt n1 pp-f np1, dt n1 pp-f n1, dt j-vvg pp-f n1;
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and these pretences make the fact fouler, and their rebellion more abominable, because they thwart the plain definitions,
and these pretences make the fact Fowler, and their rebellion more abominable, Because they thwart the plain definitions,
cc d n2 vvb dt n1 jc, cc po32 n1 av-dc j, c-acp pns32 vvb dt j n2,
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and the evident commands of God, and break his Law under colour of doing his will.
and the evident commands of God, and break his Law under colour of doing his will.
cc dt j n2 pp-f np1, cc vvi po31 n1 p-acp n1 pp-f vdg png31 n1.
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Nec minoris est impietatis, Deum fingere quam negare; Nec minoris est impietatis, God fingere quam negare;
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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It is as great impiety and wickedness to frame a God unto our selves as to deny him, to feign a God who will applaud sin, countenance murder, reward rebellion, and crown treason.
It is as great impiety and wickedness to frame a God unto our selves as to deny him, to feign a God who will applaud since, countenance murder, reward rebellion, and crown treason.
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So that, to conclude this, these men may well bear all these titles of Enemies, of Haters of God, of wicked persons;
So that, to conclude this, these men may well bear all these titles of Enemies, of Haters of God, of wicked Persons;
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If there were ever any such in the world, these are they. But to drive it yet a little more home;
If there were ever any such in the world, these Are they. But to drive it yet a little more home;
cs pc-acp vbdr av d d p-acp dt n1, d vbr pns32. p-acp pc-acp vvi pn31 av dt j n1 av-an;
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There is not the like danger of enemies when they are sever'd and asunder as when they are collected as it were into one mass and body, not so much danger in a rout as in a well-drawn army.
There is not the like danger of enemies when they Are severed and asunder as when they Are collected as it were into one mass and body, not so much danger in a rout as in a well-drawn army.
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Vis unita fortior. Let them keep at distance one from another, and their malice will not reach to the hurt of any but themselves;Vis unita fortior. Let them keep At distance one from Another, and their malice will not reach to the hurt of any but themselves;
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but being gathered and knit together in one band, their malice is strong to do mischief to others.
but being gathered and knit together in one band, their malice is strong to do mischief to Others.
cc-acp vbg vvn cc vvn av p-acp crd n1, po32 n1 vbz j pc-acp vdi n1 p-acp n2-jn.
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The rulers were gathered together against the Lord and against his anointed. Paquine renders it fundati sunt, were founded: The Rulers were gathered together against the Lord and against his anointed. Paquine renders it Fundati sunt, were founded:
dt n2 vbdr vvn av p-acp dt n1 cc p-acp po31 j-vvn. np1 vvz pn31 n1 fw-la, vbdr vvn:
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Before they were but as pieces scatter'd here and there, but being gather'd gather'd together they have a foundation to build on.
Before they were but as Pieces scattered Here and there, but being gathered gathered together they have a Foundation to built on.
c-acp pns32 vbdr cc-acp c-acp n2 vvn av cc a-acp, cc-acp vbg vvn vvn av pns32 vhb dt n1 pc-acp vvi a-acp.
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While the vapours are here and there dispersed upon the earth, they present no appearance of evil;
While the vapours Are Here and there dispersed upon the earth, they present no appearance of evil;
n1 dt n2 vbr av cc a-acp vvn p-acp dt n1, pns32 vvb dx n1 pp-f j-jn;
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but when they are drawn up into the ayr, and are compact, they become a Comet,
but when they Are drawn up into the air, and Are compact, they become a Cometam,
cc-acp c-crq pns32 vbr vvn a-acp p-acp dt n1, cc vbr vvn, pns32 vvb dt n1,
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and are ominous and portend shipwracks and seditions, and the ruine of Kings and Common-wealths.
and Are ominous and portend Shipwrecks and seditions, and the ruin of Kings and Commonwealths.
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And such a Comet hangs over us at this day in which we see many thousands are drawn together, not by virtue of the stars or any kindly heat from heaven,
And such a Cometam hangs over us At this day in which we see many thousands Are drawn together, not by virtue of the Stars or any kindly heat from heaven,
cc d dt n1 vvz p-acp pno12 p-acp d n1 p-acp r-crq pns12 vvb d crd vbr vvn av, xx p-acp n1 pp-f dt n2 cc d j n1 p-acp n1,
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but by an irregular zeal and a false perswasion that they can do God no better service than to destroy us.
but by an irregular zeal and a false persuasion that they can do God no better service than to destroy us.
cc-acp p-acp dt j n1 cc dt j n1 cst pns32 vmb vdi np1 dx jc n1 cs pc-acp vvi pno12.
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Before they were gathered together in mind and resolution;
Before they were gathered together in mind and resolution;
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but that was but as the gathering together of a heap of stones in a field:
but that was but as the gathering together of a heap of stones in a field:
cc-acp d vbds cc-acp c-acp dt n-vvg av pp-f dt n1 pp-f n2 p-acp dt n1:
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now they are knit together as in a building: And now we may cry out with the Prophet:
now they Are knit together as in a building: And now we may cry out with the Prophet:
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Thou shalt arise, and have mercy upon Sion: for the time to have mercy upon her, yea, the appointed time, is come. Thou shalt arise, and have mercy upon Sion: for the time to have mercy upon her, yea, the appointed time, is come.
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When God's enemies, when they who hate him, when the wicked are gathered together, then is the time for God to arise. And so I pass from their part, which is to gather themselves, to God's, which is to arise and scatter them. EXSURGAT DEUS, Let God arise.
When God's enemies, when they who hate him, when the wicked Are gathered together, then is the time for God to arise. And so I pass from their part, which is to gather themselves, to God's, which is to arise and scatter them. EXSURGAT DEUS, Let God arise.
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By this Rising of God we may perhaps be induced to conceive that God doth sometimes sit down and sleep, and not regard us;
By this Rising of God we may perhaps be induced to conceive that God does sometime fit down and sleep, and not regard us;
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that he is willing his people should suffer, and that his enemies should wash their feet in their bloud;
that he is willing his people should suffer, and that his enemies should wash their feet in their blood;
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that he lets loose the raines to the wicked too long, and maketh not that haste which he promiseth to help the oppressed.
that he lets lose the reins to the wicked too long, and makes not that haste which he promises to help the oppressed.
cst pns31 vvz av-j dt n2 p-acp dt j av av-j, cc vv2 xx d n1 r-crq pns31 vvz pc-acp vvi dt j-vvn.
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But this were to make him like the heathen Gods, who did meridiari, sleep at noon.
But this were to make him like the heathen God's, who did meridiari, sleep At noon.
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Which was the reason the Gentiles never enter'd their Temples at that hour of the day, for fear of waking them. No;
Which was the reason the Gentiles never entered their Temples At that hour of the day, for Fear of waking them. No;
r-crq vbds dt n1 dt n2-j av-x vvd po32 n2 p-acp d n1 pp-f dt n1, p-acp n1 pp-f vvg pno32. uh-dx;
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He that keepeth Israel doth neither slumber nor sleep, but is awake at all times and hours and moments unto all the world. And the reason is manifest;He that Keepeth Israel does neither slumber nor sleep, but is awake At all times and hours and moments unto all the world. And the reason is manifest;
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Non habet in se diversitatem sui quicquid est simplex, saith Novatian well;Non habet in se diversitatem sui quicquid est simplex, Says Novatian well;
fw-fr fw-la p-acp fw-la fw-la fw-la fw-la fw-la fw-la, vvz np1 av;
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God is a most pure and uncompounded Essence, and therefore not capable of any diversity in himself;
God is a most pure and uncompounded Essence, and Therefore not capable of any diversity in himself;
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not awake to day and asleep to morrow; not fitting now, and rising anon; but everlastingly present to all the world.
not awake to day and asleep to morrow; not fitting now, and rising anon; but everlastingly present to all the world.
xx vvb p-acp n1 cc j p-acp n1; xx vvg av, cc vvg av; cc-acp av-j j p-acp d dt n1.
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From him no cloud or darkness can shadow us, no secret grot or cave hide us.
From him no cloud or darkness can shadow us, no secret grot or cave hide us.
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He hath NONLATINALPHABET, as the Greek Father speaks, an eye which cannot sleep.
He hath, as the Greek Father speaks, an eye which cannot sleep.
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He seeth all things ad nudum & lucidum, naked and plain, even when they are vailed over with the darkest night.
He sees all things and Nudum & lucidum, naked and plain, even when they Are veiled over with the Darkest night.
pns31 vvz d n2 cc fw-la cc fw-la, j cc j, av c-crq pns32 vbr vvn a-acp p-acp dt js n1.
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Why then is God said to arise? St. Hilary gives the reason, Per corporalem significationem spiritualis instruitur.
Why then is God said to arise? Saint Hilary gives the reason, Per corporalem significationem spiritualis instruitur.
uh-crq av vbz np1 vvn p-acp vvb? n1 np1 vvz dt n1, fw-la fw-la fw-la fw-la fw-la.
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We must upon this corporal and sensible expression, build up a Spiritual sense, and not so much consider God as our selves.
We must upon this corporal and sensible expression, built up a Spiritual sense, and not so much Consider God as our selves.
pns12 vmb p-acp d n1 cc j n1, vvb a-acp dt j n1, cc xx av av-d vvi np1 p-acp po12 n2.
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He doth neither sleep nor arise, nor forget nor remember, nor depart nor draw near, but secundum nostrorum meritorum differentiam, but fits himself to the different quality of our works.
He does neither sleep nor arise, nor forget nor Remember, nor depart nor draw near, but secundum nostrorum meritorum differentiam, but fits himself to the different quality of our works.
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When our enemies consult together against us, and are ready to prevail, then to us he is asleep:
When our enemies consult together against us, and Are ready to prevail, then to us he is asleep:
c-crq po12 n2 vvi av p-acp pno12, cc vbr j pc-acp vvi, av p-acp pno12 pns31 vbz j:
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When he breaks them to pieces like a potters vessel, then he is risen. When we offend him he is absent;
When he breaks them to Pieces like a potters vessel, then he is risen. When we offend him he is absent;
c-crq pns31 vvz pno32 p-acp n2 av-j dt ng1 n1, cs pns31 vbz vvn. c-crq pns12 vvb pno31 pns31 vbz j;
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and when we repent, and fulfill his will, he is present with us.
and when we Repent, and fulfil his will, he is present with us.
cc c-crq pns12 vvb, cc vvi po31 n1, pns31 vbz j p-acp pno12.
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Whilst we are his servants, and obey him, his friends and love him, nemo officiosior Deo, none more officious and more active to help us than God;
While we Are his Servants, and obey him, his Friends and love him, nemo officiosior God, none more officious and more active to help us than God;
cs pns12 vbr po31 n2, cc vvi pno31, po31 n2 cc vvb pno31, np1 fw-la fw-la, pix av-dc j cc av-dc j pc-acp vvi pno12 cs np1;
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but when we dissemble with him, and call him Father, but honour him not, non est praevaricator suae perspicaciae;
but when we dissemble with him, and call him Father, but honour him not, non est praevaricator suae perspicaciae;
cc-acp c-crq pns12 vvb p-acp pno31, cc vvb pno31 n1, cc-acp vvb pno31 xx, fw-fr fw-fr n1 fw-la fw-la;
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Though his forbearance makes us believe he sees us not, yet he is no doubter and prevaricator,
Though his forbearance makes us believe he sees us not, yet he is no doubter and prevaricator,
cs po31 n1 vvz pno12 vvi pns31 vvz pno12 xx, av pns31 vbz dx n1 cc n1,
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nor will he betray his omniscience. His sleep is his patience, which he shews both toward the righteous and the wicked.
nor will he betray his omniscience. His sleep is his patience, which he shows both towards the righteous and the wicked.
ccx vmb pns31 vvi po31 n1. po31 n1 vbz po31 n1, r-crq pns31 vvz d p-acp dt j cc dt j.
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6392
For God is not slack in rising, as some count slackness; not slack to the wicked,
For God is not slack in rising, as Some count slackness; not slack to the wicked,
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for vengeance hangs over their head; not slack to the righteous, for salvation is at hand.
for vengeance hangs over their head; not slack to the righteous, for salvation is At hand.
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To the one he is as asleep to heap coals of fire upon his head, to leave him without excuse:
To the one he is as asleep to heap coals of fire upon his head, to leave him without excuse:
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to the other he seems not to be risen, that being exercised under the cross they may awake him,
to the other he seems not to be risen, that being exercised under the cross they may awake him,
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and long and cry for deliverance. Hoc est paululum unde pendet aeternitas; On this little space of his seeming rest depend eternity of punishment to the one,
and long and cry for deliverance. Hoc est Paululum unde Pendet aeternitas; On this little Molle of his seeming rest depend eternity of punishment to the one,
cc av-j cc vvi p-acp n1. fw-la fw-la fw-la fw-la fw-la fw-la; p-acp d j n1 pp-f po31 j-vvg n1 vvb n1 pp-f n1 p-acp dt pi,
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and eternity of peace to the other.
and eternity of peace to the other.
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God hath these pauses and intervals in all his proceedings, in his punishments, and in his deliverances;
God hath these pauses and intervals in all his proceedings, in his punishments, and in his Deliverances;
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and he useth a kind of deliberation, and works as it were by the rule.
and he uses a kind of deliberation, and works as it were by the Rule.
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When God would build up Jerusalem, he promiseth that a line should be stretched forth upon her:
When God would built up Jerusalem, he promises that a line should be stretched forth upon her:
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And when he would destroy the Idumaeans; And when he would destroy the Idumaeans;
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he threatens, Extendetur super eam mensura, that he would stretch out upon it the line of confusion.
he threatens, Extendetur super eam Mensura, that he would stretch out upon it the line of confusion.
pns31 vvz, fw-la fw-la fw-la fw-es, cst pns31 vmd vvi av p-acp pn31 dt n1 pp-f n1.
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When he will destroy, and when he will build, he stretcheth out a line. Which is a metaphor taken from Building:
When he will destroy, and when he will built, he Stretcheth out a line. Which is a metaphor taken from Building:
c-crq pns31 vmb vvi, cc c-crq pns31 vmb vvi, pns31 vvz av dt n1. r-crq vbz dt n1 vvn p-acp n1:
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And it shews that he doth not suddenly lift up his hand to strike, nor stretch it forth to help,
And it shows that he does not suddenly lift up his hand to strike, nor stretch it forth to help,
cc pn31 vvz cst pns31 vdz xx av-j vvi a-acp po31 n1 pc-acp vvi, ccx vvi pn31 av pc-acp vvi,
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but applys the lines, prepareth his instruments, works by line and measure, and takes as much leasure time in destroying, as artificers do in building;
but Applies the lines, Prepareth his Instruments, works by line and measure, and Takes as much leisure time in destroying, as artificers do in building;
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he waits and expects that his Patience may make way for his Justice on the one,
he waits and expects that his Patience may make Way for his justice on the one,
pns31 vvz cc vvz d po31 n1 vmb vvi n1 p-acp po31 n1 p-acp dt crd,
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and magnifie his Mercy and Goodness on the other. How long did the Lord endure the old world, even an hundred and twenty years,
and magnify his Mercy and goodness on the other. How long did the Lord endure the old world, even an hundred and twenty Years,
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while the Ark was a preparing. while the Ark was a preparing.
cs dt n1 vbds dt vvg.
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The Amorites? till their wickedness was full? How long did ne bear with his own people,
The amorites? till their wickedness was full? How long did ne bear with his own people,
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first the ten Tribes, then the other two;
First the ten Tribes, then the other two;
ord dt crd n2, cs dt j-jn crd;
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even till there was no hope of amendment, till the Prophets cried out, NOAH It is desperate. Now the reason of this his delay, of this his not rising at that instant we expect, is to make it manifest to the world that his wayes are not as our wayes.
even till there was no hope of amendment, till the prophets cried out, NOAH It is desperate. Now the reason of this his Delay, of this his not rising At that instant we expect, is to make it manifest to the world that his ways Are not as our ways.
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Therefore many times he presents himself in a shape contrary to our expectation, and doth those things which bear a resemblance of some repudiancie to his known and declared will,
Therefore many times he presents himself in a shape contrary to our expectation, and does those things which bear a resemblance of Some repudiancie to his known and declared will,
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as it were on purpose to put our Faith and Constancy to a tryal, whether we will take him to be our God or no,
as it were on purpose to put our Faith and Constancy to a trial, whither we will take him to be our God or no,
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and worship him as well in his thunder as in his still voice;
and worship him as well in his thunder as in his still voice;
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or else to besiege and compass-in the wicked and obstinate offendors, to shut them up in their own net, to bury them in the pit which they have made, to strike them through with their own sword,
or Else to besiege and compass-in the wicked and obstinate offenders, to shut them up in their own net, to bury them in the pit which they have made, to strike them through with their own sword,
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and as they have trifled with his judgments, so to deal with them as that they shall not easily know how or when they are led to destruction,
and as they have trifled with his Judgments, so to deal with them as that they shall not Easily know how or when they Are led to destruction,
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or not know it till it be too late.
or not know it till it be too late.
cc xx vvi pn31 c-acp pn31 vbb av j.
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For many times the wrath of God comes upon them, as the Psalmist speaks, when the meat is yet in their mouthes, when they feed sweetly upon their hopes and dream of victory and triumph.
For many times the wrath of God comes upon them, as the Psalmist speaks, when the meat is yet in their mouths, when they feed sweetly upon their hope's and dream of victory and triumph.
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Thus he who promises to love and defend his children as with a shield, sometimes he handles them as if he never loved them,
Thus he who promises to love and defend his children as with a shield, sometime he handles them as if he never loved them,
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or had left off to love them, or would not hear and help them;
or had left off to love them, or would not hear and help them;
cc vhd vvn a-acp pc-acp vvi pno32, cc vmd xx vvi cc vvi pno32;
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and he stands as it were at a distance from them, though even at this distance he is nigh to them that fear him.
and he Stands as it were At a distance from them, though even At this distance he is High to them that Fear him.
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Again, though he have threatned to raine fire and brimstone upon the wicked, yet many times he delays,
Again, though he have threatened to rain fire and brimstone upon the wicked, yet many times he delays,
av, cs pns31 vhb vvn pc-acp vvi n1 cc n1 p-acp dt j, av d n2 pns31 vvz,
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and makes as if he would not punish them;
and makes as if he would not Punish them;
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nay, he seems to cast a look of favour upon them, delayes not the blow onely that it may fall the heavier,
nay, he seems to cast a look of favour upon them, delays not the blow only that it may fallen the Heavier,
uh-x, pns31 vvz pc-acp vvi dt n1 pp-f n1 p-acp pno32, n2 xx dt n1 av-j cst pn31 vmb vvi dt jc,
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but many times gives them those rewards which are promised to godliness, fills their garners, makes them mighty in power, crowneth them with happiness;
but many times gives them those rewards which Are promised to godliness, fills their garners, makes them mighty in power, Crowneth them with happiness;
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and gives them their hearts desire; but then, in this great security:
and gives them their hearts desire; but then, in this great security:
cc vvz pno32 po32 n2 vvb; cc-acp av, p-acp d j n1:
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upon the sudden, when their prosperity hath befooled them, when they are ready to conclude they are therefore good because they are temporally happy, he falls upon them,
upon the sudden, when their Prosperity hath befooled them, when they Are ready to conclude they Are Therefore good Because they Are temporally happy, he falls upon them,
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and makes that which was their triumph their ruine: and now he strikes them at once for all;
and makes that which was their triumph their ruin: and now he strikes them At once for all;
cc vvz d r-crq vbds po32 n1 po32 n1: cc av pns31 vvz pno32 p-acp a-acp p-acp d;
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strikes the tabret out of their hand, infatnates their counsels;
strikes the tabret out of their hand, infatnates their Counsels;
vvz dt j-jn av pp-f po32 n1, vvz po32 n2;
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makes them see that they are the poorer for their riches, the weaker for their power, the baser for their honour;
makes them see that they Are the Poorer for their riches, the Weaker for their power, the baser for their honour;
vvz pno32 vvi cst pns32 vbr dt jc p-acp po32 n2, dt jc p-acp po32 n1, dt jc p-acp po32 n1;
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and leaves them to their captain the Devil, who alwayes leads in the forefront of a rebellion;
and leaves them to their captain the devil, who always leads in the forefront of a rebellion;
cc vvz pno32 p-acp po32 n1 dt n1, r-crq av vvz p-acp dt n1 pp-f dt n1;
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and then how fearfully and horribly are they consum'd and brought to utter desolation? Yet a little while, and the wicked shall not be. Nor is this unjust with God.
and then how fearfully and horribly Are they consumed and brought to utter desolation? Yet a little while, and the wicked shall not be. Nor is this unjust with God.
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For he doth not tell the wicked that this little while is theirs, and that they may do what they please without fear of punishment.
For he does not tell the wicked that this little while is theirs, and that they may do what they please without Fear of punishment.
p-acp pns31 vdz xx vvi dt j cst d j n1 vbz png32, cc cst pns32 vmb vdi r-crq pns32 vvb p-acp n1 pp-f n1.
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But the wicked abuse this his long-suffering and indulgence, sport in this little while, though the end be death:
But the wicked abuse this his long-suffering and indulgence, sport in this little while, though the end be death:
p-acp dt j n1 d po31 j cc n1, n1 p-acp d j n1, cs dt n1 vbb n1:
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Which should have been looked upon as an invitation to repentance. Therefore this stay, yet a little while, before God arise, this his Patience;
Which should have been looked upon as an invitation to Repentance. Therefore this stay, yet a little while, before God arise, this his Patience;
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hath its effect answerable to the disposition and temper of those on whom it is shewed;
hath its Effect answerable to the disposition and temper of those on whom it is showed;
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a bad on the repentant, and a good on the penitent sinner.
a bad on the repentant, and a good on the penitent sinner.
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For as God is said in Scripture to laugh at the destruction of those who run on in their evil wayes,
For as God is said in Scripture to laugh At the destruction of those who run on in their evil ways,
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so he may seem in a manner to mock their security with his proceedings, and to use the same method in punishing which they do in offending.
so he may seem in a manner to mock their security with his proceedings, and to use the same method in punishing which they do in offending.
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They defer their repentance, and he defers his punishment.
They defer their Repentance, and he defers his punishment.
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He hath them in a line, and when they are run on to the end of it, he pulls them on their backs.
He hath them in a line, and when they Are run on to the end of it, he pulls them on their backs.
pns31 vhz pno32 p-acp dt n1, cc c-crq pns32 vbr vvn a-acp p-acp dt n1 pp-f pn31, pns31 vvz pno32 p-acp po32 n2.
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It is the nature of Delay in other things to keep back and hinder proceedings which fail many times and sink to the ground in the very pause;
It is the nature of delay in other things to keep back and hinder proceedings which fail many times and sink to the ground in the very pause;
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For not to do a thing seasonably is to rob our selves of the faculty and power of doing it at all:
For not to do a thing seasonably is to rob our selves of the faculty and power of doing it At all:
c-acp xx pc-acp vdi dt n1 av-j vbz pc-acp vvi po12 n2 pp-f dt n1 cc n1 pp-f vdg pn31 p-acp d:
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But in Gods punishing of the wicked it is otherwise;
But in God's punishing of the wicked it is otherwise;
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Gravitate supplicii moram pensat, He supplies and makes up the delay in punishing with the smart of the blow when it lights.Gravitate Supplicii moram pensat, He supplies and makes up the Delay in punishing with the smart of the blow when it lights.
vvi fw-la fw-la fw-la, pns31 vvz cc vvz a-acp dt n1 p-acp vvg p-acp dt n1 pp-f dt n1 c-crq pn31 vvz.
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His wrath like wind, shut up long in the caverns of the earth, at last breaks forth in a tempest.
His wrath like wind, shut up long in the caverns of the earth, At last breaks forth in a tempest.
po31 n1 j n1, vvb a-acp av-j p-acp dt n2 pp-f dt n1, p-acp ord vvz av p-acp dt n1.
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His Patience makes way for his Justice.
His Patience makes Way for his justice.
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Though he seem to be asleep, and not to see what is done by his enemies,
Though he seem to be asleep, and not to see what is done by his enemies,
cs pns31 vvb pc-acp vbi j, cc xx pc-acp vvi r-crq vbz vdn p-acp po31 n2,
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yet at the appointed time he will not fail an inch.
yet At the appointed time he will not fail an inch.
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Plures idcirco Domino non credunt, quia saeculo iratum tamdiu nesciunt, Many men think that God observes not what they do,Plures Idcirco Domino non credunt, quia saeculo iratum Tamdiu nesciunt, Many men think that God observes not what they do,
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because he presently thunders not from heaven, nor sends into the world what the Tyrant wished for in his days, some strange and unheard of calamity.
Because he presently Thunders not from heaven, nor sends into the world what the Tyrant wished for in his days, Some strange and unheard of calamity.
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Many men run on in their sin, because God sends not a fire into their bones to make them sensible of his displeasure.
Many men run on in their since, Because God sends not a fire into their bones to make them sensible of his displeasure.
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But de artifice non nisi artifex.
But the artifice non nisi artifex.
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Ignorance of God is the cause why we judge so corruptly of his Providence and Justice.
Ignorance of God is the cause why we judge so corruptly of his Providence and justice.
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Sometimes he displays it before the sun and the people, in the open destruction of the wicked; sometimes it works invisibly;
Sometime he displays it before the sun and the people, in the open destruction of the wicked; sometime it works invisibly;
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and we can no more find it out then the way of an arrow in the air or of a ship in the sea:
and we can no more find it out then the Way of an arrow in the air or of a ship in the sea:
cc pns12 vmb av-dx av-dc vvi pn31 av av dt n1 pp-f dt n1 p-acp dt n1 cc pp-f dt n1 p-acp dt n1:
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And this peradventure we may esteem a sleep:
And this Peradventure we may esteem a sleep:
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but whether secretly or openly, he doth at last make it evident that he hath set banks and prefixed a time which his enemies shall not pass.
but whither secretly or openly, he does At last make it evident that he hath Set banks and prefixed a time which his enemies shall not pass.
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Though they work never so secretly, though they make Religion a veil to cover and mantle their designs,
Though they work never so secretly, though they make Religion a veil to cover and mantle their designs,
cs pns32 vvb av-x av av-jn, cs pns32 vvb n1 dt n1 pc-acp vvi cc n1 po32 n2,
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yet he will find them out, and strike them to the ground, even in those Meanders and Labyrinths which they made to hide themselves in.
yet he will find them out, and strike them to the ground, even in those Meanders and Labyrinths which they made to hide themselves in.
av pns31 vmb vvi pno32 av, cc vvi pno32 p-acp dt n1, av p-acp d n2 cc n2 r-crq pns32 vvd pc-acp vvi px32 p-acp.
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And when they are risen, and think they stand strong, and can never be moved, in an hour when they think not on him,
And when they Are risen, and think they stand strong, and can never be moved, in an hour when they think not on him,
cc c-crq pns32 vbr vvn, cc vvb pns32 vvb j, cc vmb av-x vbi vvn, p-acp dt n1 c-crq pns32 vvb xx p-acp pno31,
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nay in an hour when they think he hath been with them in their armies and fought their battels,
nay in an hour when they think he hath been with them in their armies and fought their battles,
uh-x p-acp dt n1 c-crq pns32 vvb pns31 vhz vbn p-acp pno32 p-acp po32 n2 cc vvd po32 n2,
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and been their Lord of Hosts, he will arise as a man out of sleep, and make his sword drunk in the bloud of his enemies.
and been their Lord of Hosts, he will arise as a man out of sleep, and make his sword drunk in the blood of his enemies.
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We may pray for it, we may prophesy it;
We may pray for it, we may prophesy it;
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EXSURGAT DEUS, &c. Let God arise, and his enemies shall be scatter'd, they also that hate him shall flee before him. EXSURGAT DEUS, etc. Let God arise, and his enemies shall be scattered, they also that hate him shall flee before him.
fw-la fw-la, av vvb np1 vvi, cc po31 n2 vmb vbi vvn, pns32 av cst vvb pno31 vmb vvi p-acp pno31.
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And so I pass to the effect or end of Gods Arising, DISSIPABUNTUR INIMICI, His enemies shall be scatter'd, &c.
And so I pass to the Effect or end of God's Arising, DISSIPABUNTUR INIMICI, His enemies shall be scattered, etc.
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And we need not doubt of event.
And we need not doubt of event.
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For when God ariseth, there ariseth Power and Wisdom, in respect of which all the strength in the world is but weakness,
For when God arises, there arises Power and Wisdom, in respect of which all the strength in the world is but weakness,
p-acp c-crq np1 vvz, a-acp vvz n1 cc n1, p-acp n1 pp-f r-crq d dt n1 p-acp dt n1 vbz p-acp n1,
(23) sermon (DIV1)
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and all the wisdom in the world but foolishness. A look of his is able to disperse all the Nations of the earth:
and all the Wisdom in the world but foolishness. A look of his is able to disperse all the nations of the earth:
cc d dt n1 p-acp dt n1 p-acp n1. dt n1 pp-f png31 vbz j pc-acp vvi d dt n2 pp-f dt n1:
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6470
What then is his Rising? In St. Hieromes time the Sun was darkned by a Tempest,
What then is his Rising? In Saint Jerome's time the Sun was darkened by a Tempest,
q-crq av vbz po31 j-vvg? p-acp n1 npg1 n1 dt n1 vbds vvn p-acp dt n1,
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and men presently thought the world was at an end; and so it is with the wicked.
and men presently Thought the world was At an end; and so it is with the wicked.
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When God begins to look up, they dive under water like ducks at every pibble that is thrown.
When God begins to look up, they dive under water like ducks At every pebble that is thrown.
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What then will they do when he shall speak in thunders and rain down hailstones and coals of fire upon them? Look forward,
What then will they do when he shall speak in Thunders and rain down hailstones and coals of fire upon them? Look forward,
q-crq av vmb pns32 vdb c-crq pns31 vmb vvi p-acp n2 cc vvb a-acp n2 cc n2 pp-f n1 p-acp pno32? n1 av-j,
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and you shall see their end; They shall be scatter'd; They shall flee; They shall vanish; They shall melt away.
and you shall see their end; They shall be scattered; They shall flee; They shall vanish; They shall melt away.
cc pn22 vmb vvi po32 n1; pns32 vmb vbi vvn; pns32 vmb vvi; pns32 vmb vvi; pns32 vmb vvi av.
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What did Sennacherib get by advancing his banner against the City of the Lord? Even this, to preach by his statue, Let him that looketh upon me, learn to fear God.
What did Sennacherib get by advancing his banner against the city of the Lord? Even this, to preach by his statue, Let him that looks upon me, Learn to Fear God.
q-crq vdd np1 vvi p-acp vvg po31 n1 p-acp dt n1 pp-f dt n1? j d, pc-acp vvi p-acp po31 n1, vvb pno31 cst vvz p-acp pno11, vvb pc-acp vvi np1.
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What did Herod get by casting Peter into prison? He was smitten by an Angel, and eaten up of worms.
What did Herod get by casting Peter into prison? He was smitten by an Angel, and eaten up of worms.
q-crq vdd np1 vvi p-acp vvg np1 p-acp n1? pns31 vbds vvn p-acp dt n1, cc vvn a-acp pp-f n2.
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What did Pharaoh gain by flinging the children of Israel into the river? He brought him into his Court who deprived him of his crown and life.
What did Pharaoh gain by flinging the children of Israel into the river? He brought him into his Court who deprived him of his crown and life.
q-crq vdd np1 vvi p-acp vvg dt n2 pp-f np1 p-acp dt n1? pns31 vvd pno31 p-acp po31 n1 r-crq vvd pno31 pp-f po31 n1 cc n1.
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The wicked are insnared in the work of their own hands, saith David. The wicked Are Ensnared in the work of their own hands, Says David.
dt j vbr vvn p-acp dt n1 pp-f po32 d n2, vvz np1.
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For this, saith Basil, is not onely inflicted as a punishment, but it is the very nature of Sin, to make a net and dig a pit for it self.
For this, Says Basil, is not only inflicted as a punishment, but it is the very nature of since, to make a net and dig a pit for it self.
p-acp d, vvz np1, vbz xx av-j vvn p-acp dt n1, cc-acp pn31 vbz dt j n1 pp-f n1, pc-acp vvi dt n1 cc vvi dt n1 p-acp pn31 n1.
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What gained those hellish Traytors in the time of the Virgin Queen, and in the time of that King of peace, King James? I am almost ashamed in this place to tell you:
What gained those hellish Traitors in the time of the Virgae Queen, and in the time of that King of peace, King James? I am almost ashamed in this place to tell you:
q-crq vvd d j n2 p-acp dt n1 pp-f dt n1 n1, cc p-acp dt n1 pp-f d n1 pp-f n1, n1 np1? pns11 vbm av j p-acp d n1 pc-acp vvi pn22:
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Nothing but an halter and everlasting ignominy and shame. Let the wicked be never so wise, yet there is a wiser than they;
Nothing but an halter and everlasting ignominy and shame. Let the wicked be never so wise, yet there is a Wiser than they;
pix cc-acp dt n1 cc j n1 cc n1. vvb dt j vbb av-x av j, av pc-acp vbz dt jc cs pns32;
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and let them be never so strong, yet there is a stronger than they.
and let them be never so strong, yet there is a Stronger than they.
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Do you yet doubt whether God's Rising be visible in the execution of his wrath upon his enemies? Behold then his creature up in arms with him.
Do you yet doubt whither God's Rising be visible in the execution of his wrath upon his enemies? Behold then his creature up in arms with him.
vdb pn22 av vvb cs npg1 n-vvg vbi j p-acp dt n1 pp-f po31 n1 p-acp po31 n2? vvb av po31 n1 a-acp p-acp n2 p-acp pno31.
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There is a spiritual writ of outlawry gone out against them;
There is a spiritual writ of outlawry gone out against them;
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and every man they meet, every stone in the streets, every beast of the field is ready to become their executioners.
and every man they meet, every stone in the streets, every beast of the field is ready to become their executioners.
cc d n1 pns32 vvb, d n1 p-acp dt n2, d n1 pp-f dt n1 vbz j pc-acp vvi po32 n2.
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When God riseth up, every creature is a souldier;
When God Riseth up, every creature is a soldier;
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an Angel overcomes the Assyrians, an army of Frogs and Lice over-run Aegypt, Haylstones from Heaven destroy the Canaanites.
an Angel overcomes the Assyrians, an army of Frogs and Lice overrun Egypt, Hailstones from Heaven destroy the Canaanites.
dt n1 vvz dt njp2, dt n1 pp-f n2 cc n1 vvb np1, n2 p-acp n1 vvi dt np2.
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The pouder flasheth in the faces of the traiterous pioners.
The powder flasheth in the faces of the traitorous Pioneers.
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Infelix exitus Haereticorum, The unhappy end of Heretiques is not so good a note of the Church as the Cardinal would make it;Infelix exitus Haereticorum, The unhappy end of Heretics is not so good a note of the Church as the Cardinal would make it;
fw-la fw-la fw-la, dt j n1 pp-f n2 vbz xx av j dt n1 pp-f dt n1 p-acp dt n1 vmd vvi pn31;
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but sure it is an evident mark that God is risen up, and shews the EXSURGAT in Capital letters.
but sure it is an evident mark that God is risen up, and shows the EXSURGAT in Capital letters.
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Many glorious examples we have of God's Rising of old in Humane and Divine Histories.
Many glorious Examples we have of God's Rising of old in Humane and Divine Histories.
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As the Apostle speaks, the time would fail me to speak of his leading his people out of Aegypt, his bringing them again from captivity, and the like.
As the Apostle speaks, the time would fail me to speak of his leading his people out of Egypt, his bringing them again from captivity, and the like.
p-acp dt n1 vvz, dt n1 vmd vvi pno11 pc-acp vvi pp-f po31 vvg po31 n1 av pp-f np1, po31 vvg pno32 av p-acp n1, cc dt j.
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How many millions of his servants hath he delivered, how many of his enemies hath he destroyed, whose names notwithstanding are no where recorded? It was an observation of the Junior Pliny, Facta, dictáque illustrium virorum alia majora, alia clariora.
How many millions of his Servants hath he Delivered, how many of his enemies hath he destroyed, whose names notwithstanding Are no where recorded? It was an observation of the Junior pliny, Facta, dictáque Illustrium virorum Alias marjoram, Alias clariora.
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All men have not gained credit in the world according to their desert.
All men have not gained credit in the world according to their desert.
d n2 vhb xx vvn n1 p-acp dt n1 vvg p-acp po32 n1.
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Some things of no great worth are very famous in the world, when as many things of better worth are less spoken of,
some things of no great worth Are very famous in the world, when as many things of better worth Are less spoken of,
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and perchance lie altogether buried in obscurity, caruerunt quia vate sacro, because they lighted not on such who would transmit them to posterity.
and perchance lie altogether buried in obscurity, caruerunt quia vate Sacred, Because they lighted not on such who would transmit them to posterity.
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But God is the same yesterday, and to day and for ever;
But God is the same yesterday, and to day and for ever;
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the same in the preservation of his people Israel then, and the same in the preservation of his servants now;
the same in the preservation of his people Israel then, and the same in the preservation of his Servants now;
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the same in these his Risings which have left no mark or impression behind them, and the same in those which are writ in the bloud of his enemies;
the same in these his Risings which have left no mark or impression behind them, and the same in those which Are writ in the blood of his enemies;
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Adjutor in opportunitatibus, an helper in time of need;Adjutor in opportunitatibus, an helper in time of need;
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a God who when we are fallen lowest, and when our enemies are even treading us down under their feet,
a God who when we Are fallen lowest, and when our enemies Are even treading us down under their feet,
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if we trust in him, will up and arise.
if we trust in him, will up and arise.
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For, in the next place, if we weigh it well, it cannot be otherwise, the parties being so opposite, God and the wicked, that they cannot both subsist together. Either God must be disarmed; or his enemies be scatter'd.
For, in the next place, if we weigh it well, it cannot be otherwise, the parties being so opposite, God and the wicked, that they cannot both subsist together. Either God must be disarmed; or his enemies be scattered.
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If then God ariseth, the dispersion of the wicked is a kind of emanation from him.
If then God arises, the dispersion of the wicked is a kind of emanation from him.
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For they cannot stand in his sight. And you may observe it; They seldom gather together till they are half perswaded there is no God at all.
For they cannot stand in his sighed. And you may observe it; They seldom gather together till they Are half persuaded there is no God At all.
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Again, the strength of the whole is not onely from the union, but from the parts,
Again, the strength of the Whole is not only from the Union, but from the parts,
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and such parts there may be as you can never collect and draw together so as to make the collection strong,
and such parts there may be as you can never collect and draw together so as to make the collection strong,
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but at last, though it hath been artificially wound together, it will fly to pieces: And therefore, when a greater power appears, it must needs be broken and scatter'd.
but At last, though it hath been artificially wound together, it will fly to Pieces: And Therefore, when a greater power appears, it must needs be broken and scattered.
cc-acp p-acp ord, cs pn31 vhz vbn av-j vvn av, pn31 vmb vvi p-acp n2: cc av, c-crq dt jc n1 vvz, pn31 vmb av vbi vvn cc vvn.
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but praise him by our Meekness and Gentleness, by our Patience and Obedience to lawful Authority.
but praise him by our Meekness and Gentleness, by our Patience and obedience to lawful authority.
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What parts have smoke? But thin, and vanishing ones. Vides magnam molem: habes quod videas, non habes quod teneas, saith the Father:
What parts have smoke? But thin, and vanishing ones. Vides magnam molem: habes quod Videos, non habes quod teneas, Says the Father:
q-crq n2 vhb n1? p-acp j, cc vvg pi2. fw-la fw-la fw-la: fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, vvz dt n1:
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We may see as it were a mountain of smoke: we may see it, but we cannot hold it:
We may see as it were a mountain of smoke: we may see it, but we cannot hold it:
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It may be terrible to the eye, but we cannot grasp it in our hand. And commonly such are the congregations and collections of the wicked.
It may be terrible to the eye, but we cannot grasp it in our hand. And commonly such Are the congregations and collections of the wicked.
pn31 vmb vbi j p-acp dt n1, cc-acp pns12 vmbx vvi pn31 p-acp po12 n1. cc av-j d vbr dt n2 cc n2 pp-f dt j.
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They are but as Wax, hard in shew, but inclinable, in respect of the materials it is made of, to melt:
They Are but as Wax, hard in show, but inclinable, in respect of the materials it is made of, to melt:
pns32 vbr p-acp c-acp n1, av-j p-acp n1, cc-acp j, p-acp n1 pp-f dt n2-jn pn31 vbz vvn pp-f, pc-acp vvi:
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They are like smoke, humidâ, non solidâ magnitudine, of some bulk, but of no solidity, ready to vanish and fly asunder.
They Are like smoke, humidâ, non solidâ Magnitude, of Some bulk, but of no solidity, ready to vanish and fly asunder.
pns32 vbr av-j n1, fw-la, fw-fr fw-la fw-la, pp-f d n1, cc-acp pp-f dx n1, j pc-acp vvi cc vvi av.
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Their very consultations are but as smoke, the parts of them we see will scarce hang together.
Their very Consultations Are but as smoke, the parts of them we see will scarce hang together.
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6515
Lastly, their very gathering together is one cause of their Scattering; as plants naturally breed that worm which destroyeth them.
Lastly, their very gathering together is one cause of their Scattering; as plants naturally breed that worm which Destroyeth them.
ord, po32 j n-vvg av vbz crd n1 pp-f po32 j-vvg; c-acp n2 av-j vvi d n1 r-crq vvz pno32.
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Do the wicked gather together against God and his Church? This collection is one degree and approach to scattering and dissolution.
Do the wicked gather together against God and his Church? This collection is one degree and approach to scattering and dissolution.
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For when their thought is as high as the Crown, their Head deserves to be as high as the Gallows.
For when their Thought is as high as the Crown, their Head deserves to be as high as the Gallows.
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6518
It is now but a lump of Wax? anon, having felt the heat, you cannot discern the form that it had. It is but smoke;
It is now but a lump of Wax? anon, having felt the heat, you cannot discern the from that it had. It is but smoke;
pn31 vbz av p-acp dt n1 pp-f n1? av, vhg vvn dt n1, pn22 vmbx vvi dt n1 cst pn31 vhd. pn31 vbz p-acp n1;
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and its very elevation is its dissolution: Quantò sit superior, tantò faciliùs disperit; The higher it is raised, the thinner it grows, and the sooner it vanisheth:
and its very elevation is its dissolution: Quantò fit superior, tantò faciliùs disperit; The higher it is raised, the thinner it grows, and the sooner it Vanishes:
cc pn31|vbz j n1 vbz po31 n1: uh vvb j-jn, uh j n1; dt jc pn31 vbz vvn, dt jc pn31 vvz, cc dt av-c pn31 vvz:
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You see it lifted up, and anon you see it not at all. So then, to conclude all;
You see it lifted up, and anon you see it not At all. So then, to conclude all;
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Gods enemies may gather themselves together, but they shall be scattered: they may stand out against him in some shew of opposition,God's enemies may gather themselves together, but they shall be scattered: they may stand out against him in Some show of opposition,
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but at last they shall flee: like Wax, their consultations may have some form and shape but at the fire of God's Exsurgat, at his Rising who is a consuming fire, they shall melt and be spread abroad and dilated,
but At last they shall flee: like Wax, their Consultations may have Some from and shape but At the fire of God's Exsurgat, At his Rising who is a consuming fire, they shall melt and be spread abroad and dilated,
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amd receive no other Impression but that of God's wrath. And we may make it our Prayer, or we may prophesy;
and receive no other Impression but that of God's wrath. And we may make it our Prayer, or we may prophesy;
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Thus let God arise; and so let thine enemies perish, O Lord: Thus let God arise; and so let thine enemies perish, Oh Lord:
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but let them that love him, be as the sun when he goeth forth in his might. but let them that love him, be as the sun when he Goes forth in his might.
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That we may prophesy, it is most certain. For Prophetia vox Domini, saith Tertullian, Prophesy is the voice of God.
That we may prophesy, it is most certain. For Prophetia vox Domini, Says Tertullian, Prophesy is the voice of God.
cst pns12 vmb vvi, pn31 vbz av-ds j. p-acp np1 fw-la fw-la, vvz np1, vvb vbz dt n1 pp-f np1.
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Nay, without any Divine inspiration we may foretell the destruction of the wicked, as a thing as certain as if it were done before our eyes.
Nay, without any Divine inspiration we may foretell the destruction of the wicked, as a thing as certain as if it were done before our eyes.
uh, p-acp d j-jn n1 pns12 vmb vvi dt n1 pp-f dt j, c-acp dt n1 c-acp j c-acp cs pn31 vbdr vdn p-acp po12 n2.
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They have their destiny in their name.
They have their destiny in their name.
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If enemies to God, they must be scatter'd and perish. If this counsell or this work be of men, it will surely come to nought, said Gamaliel that great Doctor of the Law.
If enemies to God, they must be scattered and perish. If this counsel or this work be of men, it will surely come to nought, said Gamaliel that great Doctor of the Law.
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'Tis true, Gods enemies shall perish, but not whilst they are ours, unless we make it a Prayer as well as a Prophesy.
It's true, God's enemies shall perish, but not while they Are ours, unless we make it a Prayer as well as a Prophesy.
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For God many times raiseth up those whom himself will at last rise against, to punish their sins who profess his name.
For God many times Raiseth up those whom himself will At last rise against, to Punish their Sins who profess his name.
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O Assyrian, the rod of mine Anger, and the staffe in their hand is mine indignation. Oh assyrian, the rod of mine Anger, and the staff in their hand is mine Indignation.
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I will send him against an Hypocriticall Nation, and against the people of my wrath will I give him a charge, to take the spoil,
I will send him against an Hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil,
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and to take the prey, and to tread them down like the mire of the streets, As if he had said, I will send the Heathen, that know me not, to punish my people in Jewry, who call upon my name.
and to take the prey, and to tread them down like the mire of the streets, As if he had said, I will send the Heathen, that know me not, to Punish my people in Jewry, who call upon my name.
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I will send the superstitious Papist to whip the hypocritical Protestant. I will make a rod to whip my people;
I will send the superstitious Papist to whip the hypocritical Protestant. I will make a rod to whip my people;
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and when that is done, I will burn it. and when that is done, I will burn it.
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And therefore, that God may scatter the wicked whilst they are our enemies, we must not be too bold to prophesie till we have fallen on our faces before God,
And Therefore, that God may scatter the wicked while they Are our enemies, we must not be too bold to prophesy till we have fallen on our faces before God,
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and tendred these words as a prayer for our selves, and for our distressed bretheren in Ireland.
and tendered these words as a prayer for our selves, and for our distressed brethren in Ireland.
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And this is our duty as we are brethren, and members of that body which is one, this God commands, that we do good unto,
And this is our duty as we Are brothers, and members of that body which is one, this God commands, that we do good unto,
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and pray for all sorts of men, but especially those of the houshold of faith. NONLATINALPHABET, was in the Ancients NONLATINALPHABET, part of their Letany, as it is of ours.
and pray for all sorts of men, but especially those of the household of faith., was in the Ancients, part of their Letany, as it is of ours.
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They prayed for men diseased, for prisoners and captives, for men in persecution. And they prayed NONLATINALPHABET, with great earnestness and intention. Pete, quaere, insta:
They prayed for men diseased, for Prisoners and captives, for men in persecution. And they prayed, with great earnestness and intention. Pete, quaere, Insta:
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petendo & quaerendo crescis ut capias. petendo & quaerendo crescis ut capias.
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Let us put up our petitions, let us renew them, and press them again and again, let us multiply them every moment, till we come to the growth to be fit to receive that which till we pray for, till we and our distressed brethren be rid both of our enemies and of our fears.
Let us put up our petitions, let us renew them, and press them again and again, let us multiply them every moment, till we come to the growth to be fit to receive that which till we pray for, till we and our distressed brothers be rid both of our enemies and of our fears.
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And are our Prayers of such force as to chase away our enemies? Yes St. James saith they will prevail much, if they be fervent.
And Are our Prayers of such force as to chase away our enemies? Yes Saint James Says they will prevail much, if they be fervent.
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For as our enemies are only nostris vitiis fortes, made strong by our sins, and arm'd as it were against us with our iniquity;
For as our enemies Are only nostris Vitiis forts, made strong by our Sins, and armed as it were against us with our iniquity;
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Who for his sake, when he sees him, as the Ark, lifted up, will bring mighty things to pass;
Who for his sake, when he sees him, as the Ark, lifted up, will bring mighty things to pass;
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as they fight against a nation, not so much with their own sword, as with the luxury and pride and wantonness of that nation, (all which are our sins and our enemies weapons) so non gladiis pugnamus, sed orationibus;
as they fight against a Nation, not so much with their own sword, as with the luxury and pride and wantonness of that Nation, (all which Are our Sins and our enemies weapons) so non gladiis We fight, sed orationibus;
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non telis, sed meritis, saith Ambrose; we fight against them not with sharp swords, but with strong supplications;non telis, sed Meritis, Says Ambrose; we fight against them not with sharp swords, but with strong supplications;
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not with weapons, but with alms and fasting, with sighs and groans.
not with weapons, but with alms and fasting, with sighs and groans.
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And as when we sin we put deadly weapons into their hands, so when we repent we shall disarm them.
And as when we sin we put deadly weapons into their hands, so when we Repent we shall disarm them.
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And indeed it is Repentance which kindles this heat, and makes our prayers fervent: which otherwise will be but so many sins to help our enemies.
And indeed it is Repentance which kindles this heat, and makes our Prayers fervent: which otherwise will be but so many Sins to help our enemies.
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Without Repentance our Prayers are indeed but the sacrifice of fools. For what more foolish and ridiculous quà m quod voto volumus actu nolle? then to pray for that which we will not have? to cry for help against our enemies, by our continuance in sin to increase their number? cry, Help, Lord; how long shall the wicked prevail? and yet to help them more by our transgression,
Without Repentance our Prayers Are indeed but the sacrifice of Fools. For what more foolish and ridiculous quà m quod voto volumus Acts nolle? then to pray for that which we will not have? to cry for help against our enemies, by our Continuance in since to increase their number? cry, Help, Lord; how long shall the wicked prevail? and yet to help them more by our Transgression,
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then we do God by our contribution: to call upon God to fight for us, when we fight against him:
then we do God by our contribution: to call upon God to fight for us, when we fight against him:
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to desire peace, when we are the only incendiaries? to fight it out, and pray for a blessed Commonwealth,
to desire peace, when we Are the only incendiaries? to fight it out, and pray for a blessed Commonwealth,
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and yet not be willing to reach forth so much as the little finger to uphold it? Certainly this noise will never awake God;
and yet not be willing to reach forth so much as the little finger to uphold it? Certainly this noise will never awake God;
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nor can we think he will be raised up with words, with empty, flattering, deceitful words;
nor can we think he will be raised up with words, with empty, flattering, deceitful words;
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with words, as Job speaks, without counsel. No:
with words, as Job speaks, without counsel. No:
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If we will have our prayers make a noise to awake God, we must drop our tears upon our prayers, which we drop out of our own substance,
If we will have our Prayers make a noise to awake God, we must drop our tears upon our Prayers, which we drop out of our own substance,
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as it were the bloud of Martyrs, saith Anastasius. And Bloud, we know, will cry and be loud. Non sileat pupilla oculi tui.
as it were the blood of Martyrs, Says Anastasius. And Blood, we know, will cry and be loud. Non Silent Pupil oculi tui.
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Let not the apple of thine eye cease or be silent. And then we must feed our prayers with fasting.Let not the apple of thine eye cease or be silent. And then we must feed our Prayers with fasting.
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This doth nourish our Devotion, as a woman doth her child with the teat. God hath an ear to harken to our Fasting.
This does nourish our Devotion, as a woman does her child with the teat. God hath an ear to harken to our Fasting.
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Ostendit se Mosi jejunii collegae, saith Tertullian, He shews himself presently to Moses his copartner in fasting. Ostendit se Mosi Jejunii Collegae, Says Tertullian, He shows himself presently to Moses his copartner in fasting.
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And after this we must adorn them with our Alms, our free-will offering, our Contribution to the work.
And After this we must adorn them with our Alms, our freewill offering, our Contribution to the work.
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will scatter our Sins, which are our greatest enemies, and separate them from us as far as the East is from the West.
will scatter our Sins, which Are our greatest enemies, and separate them from us as Far as the East is from the West.
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For can we pray for that which we will not forward? And then as our prayers are heard, so shall our alms come up before God, and with an holy importunity urge and provoke him to arise;
For can we pray for that which we will not forward? And then as our Prayers Are herd, so shall our alms come up before God, and with an holy importunity urge and provoke him to arise;
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for in the midst of so many Prayers, of so many Sighs and Groans, of so many Tears,
for in the midst of so many Prayers, of so many Sighs and Groans, of so many Tears,
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and when our Charity speaks, whose voyce is shriller than the tongues of Men and Angels, God cannot rest,
and when our Charity speaks, whose voice is shriller than the tongues of Men and Angels, God cannot rest,
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but will hear from the Heavens our prayer and supplication, and maintain our cause. He will cloath us with Salvation, and our enemies with shame;
but will hear from the Heavens our prayer and supplication, and maintain our cause. He will cloth us with Salvation, and our enemies with shame;
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that we may enter his House with joy, and his Courts with Praise;
that we may enter his House with joy, and his Courts with Praise;
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that we may sit every man under his own vine and under his own fig-tree, and may make our lives a continual holyday, singing praises to the God of our deliverance.that we may fit every man under his own vine and under his own Fig tree, and may make our lives a continual holiday, singing praises to the God of our deliverance.
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This duty let us so perform here that after we shall have finished our course we may be admitted unto the quire of Angels, with them to praise God for evermore
This duty let us so perform Here that After we shall have finished our course we may be admitted unto the choir of Angels, with them to praise God for evermore
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We will add but one word to bring it home to our present occasion, And it will apply it self.
We will add but one word to bring it home to our present occasion, And it will apply it self.
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This is a day of Thanksgiving, and here is a feast of Thanksgiving; A day of Thanksgiving for our deliverance from our outward fraud;
This is a day of Thanksgiving, and Here is a feast of Thanksgiving; A day of Thanksgiving for our deliverance from our outward fraud;
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A feast of Thansgiving for our redemption from our spiritual enemies. Let us offer up therefore sacrificium eucharisticum, a pay-offring, or sacrifice of payment;
A feast of Thanksgiving for our redemption from our spiritual enemies. Let us offer up Therefore Sacrificium Eucharisticum, a pay-offring, or sacrifice of payment;
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let us pay to God Confession and Thanks for our deliverance and for his mercies in both.
let us pay to God Confessi and Thanks for our deliverance and for his Mercies in both.
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Let us, as Jacob exhorts his Sons Gen. 43. 11. take of the best fruits of the land, of the Musick and Melody of the land, as the word signifieth;
Let us, as Jacob exhorts his Sons Gen. 43. 11. take of the best fruits of the land, of the Music and Melody of the land, as the word signifies;
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let us bring with us the fruits of the spirit, Gal. 5. 22. Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith;
let us bring with us the fruits of the Spirit, Gal. 5. 22. Love, Joy, Peace, Long-suffering, Gentleness, goodness, Faith;
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let us bring forth fruits meet for Repentance, meet for these blessed mysteries, which will be as Musicks,
let us bring forth fruits meet for Repentance, meet for these blessed Mysteres, which will be as Musics,
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even those songs of Sion which God is most delighted with. For if there be a blessing even in a cluster of grapes;
even those songs of Sion which God is most delighted with. For if there be a blessing even in a cluster of grapes;
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what songs of praise are due to him who is the true Vine, and hath given us Wine to make our hearts glad, pressed bloud out of his very Heart, that we might drink,
what songs of praise Are due to him who is the true Vine, and hath given us Wine to make our hearts glad, pressed blood out of his very Heart, that we might drink,
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and be nourisht up unto everlasting Life? Let us then praise him for our deliverance this day;
and be nourished up unto everlasting Life? Let us then praise him for our deliverance this day;
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praise him, and not be like them out of whose snare we have escaped; not imitate their actions whose ruine we tremble at;
praise him, and not be like them out of whose snare we have escaped; not imitate their actions whose ruin we tremble At;
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but as a remembrance, that he might see himself.
but as a remembrance, that he might see himself.
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For what praise is that which is breathed out of the mouth of a Traytor? If we be as ready to spoyl others as our enemies were to devour us, our Harp is but ill strung,
For what praise is that which is breathed out of the Mouth of a Traitor? If we be as ready to spoil Others as our enemies were to devour us, our Harp is but ill strung,
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and our songs of Thanksgiving will be quite out of tune.
and our songs of Thanksgiving will be quite out of tune.
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Let us double our praises, and magnifie God for that which is presented to us in the Sacrament, our deliverance out of Hell, the destruction of our worst enemy,
Let us double our praises, and magnify God for that which is presented to us in the Sacrament, our deliverance out of Hell, the destruction of our worst enemy,
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Sin, and our last enemy, Death. Here is that Red Sea in which that spiritual Pharaoh and his Host were overthrown.
since, and our last enemy, Death. Here is that Read Sea in which that spiritual Pharaoh and his Host were overthrown.
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And what is our Praise? To speak good of his name; This is not enough:
And what is our Praise? To speak good of his name; This is not enough:
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we may do this, and crucify him: We must prayse him by obedience, by love, by sincerity, and by a lively faith;
we may do this, and crucify him: We must praise him by Obedience, by love, by sincerity, and by a lively faith;
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This is indeed to eat of his Body which was broken for us, and to drink of that Bloud which was shed for remission of Sins.
This is indeed to eat of his Body which was broken for us, and to drink of that Blood which was shed for remission of Sins.
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For he that truly believes and repents, as he is sick of sin, so he is sick of love,
For he that truly believes and repents, as he is sick of since, so he is sick of love,
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even of that love which in this Sacrament is sealed and confirmed to us. He is ever bowing to Christs sceptre;
even of that love which in this Sacrament is sealed and confirmed to us. He is ever bowing to Christ sceptre;
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he is sincere, and like himself in all his wayes;
he is sincere, and like himself in all his ways;
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he makes his Faith appear in the outward man, in Godly lips and in liberal Hands;
he makes his Faith appear in the outward man, in Godly lips and in liberal Hands;
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he breaths forth nothing but devotion, but Hallelujahs, Glory and Honour and Prayse for this great love:
he breathes forth nothing but devotion, but Hallelujahs, Glory and Honour and Praise for this great love:
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And so he becoms Peniel, Gen. 32. 30. as the face of God, as the shape of Christ, representing all his Favours and Graces back upon Him, a pillar engraven, with the bowels of Christ a memorial of his love Thankfully set up for ever.
And so he becomes Peniel, Gen. 32. 30. as the face of God, as the shape of christ, representing all his Favours and Graces back upon Him, a pillar engraven, with the bowels of christ a memorial of his love Thankfully Set up for ever.
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It is usual with the Fathers to make the Ark a Type of Christ, his Word as the two Tables, his Discipline as Aarons Rod,
It is usual with the Father's to make the Ark a Type of christ, his Word as the two Tables, his Discipline as Aaron's Rod,
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and the Sacrament of his Supper as the Pot of Manna.
and the Sacrament of his Supper as the Pot of Manna.
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EXSURG AT CHRISTUS, Let Christ arise, who is a brighter image of God then ever the Ark was.EXSURG AT CHRISTUS, Let christ arise, who is a Brighter image of God then ever the Ark was.
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Let us take him up, but not upon prophane Shoulders, lest we dy.
Let us take him up, but not upon profane Shoulders, lest we die.
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First, let us be Priests unto the Lord, without blemish, not blinded by the Prince of this world, not halting between God and the World,
First, let us be Priests unto the Lord, without blemish, not blinded by the Prince of this world, not halting between God and the World,
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but perfect men in Christ Jesus, to offer up Sacrifices to the King of Heaven. When we receive him by a lively Faith, we may say he is risen.
but perfect men in christ jesus, to offer up Sacrifices to the King of Heaven. When we receive him by a lively Faith, we may say he is risen.
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To this end he lifted up himself upon his cross, that we might lift up our Hearts,
To this end he lifted up himself upon his cross, that we might lift up our Hearts,
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and so lift him up again, and present him to his Father:
and so lift him up again, and present him to his Father:
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And though they be as the Smoke of the bottomless pit he will drive them away; and though they be complicated and bound together as wax into a kind of body, he will melt them,
And though they be as the Smoke of the bottomless pit he will drive them away; and though they be complicated and bound together as wax into a kind of body, he will melt them,
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and deliver us from this body of Death.
and deliver us from this body of Death.
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For what Sin of ours dares shew it self when this Captaine of ours shall arise? Let God arise; that is the first verse of this Psalm; that is our Prayer:
For what since of ours dares show it self when this Captain of ours shall arise? Let God arise; that is the First verse of this Psalm; that is our Prayer:
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And let us conclude with the Psalm;
And let us conclude with the Psalm;
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in Thanksgiving and ascribe the strength unto God, saying, His excellency is over his Israel, to deliver them from their Enemies,
in Thanksgiving and ascribe the strength unto God, saying, His excellency is over his Israel, to deliver them from their Enemies,
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and to deliver them from their Sins, and his Strength is in the clouds. O God, thou art terrible in thy holy places.
and to deliver them from their Sins, and his Strength is in the Clouds. O God, thou art terrible in thy holy places.
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The God of Israel is he that giveth strength and power to his people, against the machinations of Men,The God of Israel is he that gives strength and power to his people, against the machinations of Men,
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and against the wills of the Devil; against sinful Men, and against Sin it self. Blessed be God. And let all the people say, AMEN.
and against the wills of the devil; against sinful Men, and against since it self. Blessed be God. And let all the people say, AMEN.
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The Fifteenth SERMON.
The Fifteenth SERMON.
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Gen. III. 12. And the man said, The Woman whom thou gavest to be with me, she gave me of the tree, and I did eat.
Gen. III. 12. And the man said, The Woman whom thou Gavest to be with me, she gave me of the tree, and I did eat.
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WE have here the antiquity of Apologies: we find them almost as ancient as the World it self.
WE have Here the antiquity of Apologies: we find them almost as ancient as the World it self.
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For no sooner had Adam sinned, but he runneth behind the bush.
For no sooner had Adam sinned, but he Runneth behind the bush.
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No sooner had our first parents broken that primor dial Law, as Tertullian calleth it, which was the womb and matrix of all after-laws,
No sooner had our First Parents broken that primor dial Law, as Tertullian calls it, which was the womb and matrix of all after-laws,
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but they hide themselves amongst the trees of the Garden; and, as if they had made a covenant and agreement, they joyntly frame excuses.
but they hide themselves among the trees of the Garden; and, as if they had made a Covenant and agreement, they jointly frame excuses.
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The Man casteth it off upon the Woman, and in effect upon God himself; The Woman gave it me, and Thou gavest me the Woman;
The Man Cast it off upon the Woman, and in Effect upon God himself; The Woman gave it me, and Thou Gavest me the Woman;
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and thus he lyeth down, and sleepeth, and is at rest.
and thus he lies down, and Sleepeth, and is At rest.
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The Woman removeth it from herself upon the Serpent, The Serpent beguiled me, and I did eat.
The Woman Removeth it from herself upon the Serpent, The Serpent beguiled me, and I did eat.
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So that now, God having made inquisition for the fact, neither Adam nor Eve are returned, but the Serpent;
So that now, God having made inquisition for the fact, neither Adam nor Eve Are returned, but the Serpent;
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nay indeed God himself, who maketh the Inquiry, is charged as a party and accessory; The Man did eat because the Woman gave, and God gave the Woman:
nay indeed God himself, who makes the Inquiry, is charged as a party and accessory; The Man did eat Because the Woman gave, and God gave the Woman:
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and Adam thinketh himself safe behind this bush.
and Adam Thinketh himself safe behind this bush.
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And therefore as Adam hideth himself from God, so doth God return his folly upon his own head,
And Therefore as Adam Hideth himself from God, so does God return his folly upon his own head,
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And when he cannot extort from him so much as a bare mention of his sin,
And when he cannot extort from him so much as a bore mention of his since,
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and seemeth to seek him as if he were hid indeed, Adam where art thou? in a kind of ironie he acteth the part of an ignorant person, he calleth as at a distance,
and seems to seek him as if he were hid indeed, Adam where art thou? in a kind of Irony he Acts the part of an ignorant person, he calls as At a distance,
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and seemeth not to know him who was so unwilling to be known.
and seems not to know him who was so unwilling to be known.
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Or, if we take Tertullian's interpretation, we must not read it simplici modo, id est, interrogatorio sono, UBI ES, ADAM? as a plain and easy and kind interrogation, WHERE ART THOU, ADAM? sed impresso, & incusso,
Or, if we take Tertullian's Interpretation, we must not read it Simple modo, id est, interrogatorio sono, UBI ES, ADAM? as a plain and easy and kind interrogation, WHERE ART THOU, ADAM? sed impresso, & incusso,
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& imputativo, ADAM, UBI ES? but as a sharp and smart demand, as a demand with an imputation, ADAM, WHERE ART THOU? that is, jam non hic es, Thou art not here, not where thou wast, not in paradise, not in a state of immortality,& imputativo, ADAM, UBI ES? but as a sharp and smart demand, as a demand with an imputation, ADAM, WHERE ART THOU? that is, jam non hic es, Thou art not Here, not where thou wast, not in paradise, not in a state of immortality,
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but in a state of perdition, in a state of corruption, never more open and naked then in the thicket and behind the bush.
but in a state of perdition, in a state of corruption, never more open and naked then in the thicket and behind the bush.
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This was not quaestio, but vagulatio, as it is called in the XII Tables.
This was not Question, but vagulatio, as it is called in the XII Tables.
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All the thick trees in the Garden could not conceal Adam, and keep him from the eyes of his God;
All the thick trees in the Garden could not conceal Adam, and keep him from the eyes of his God;
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but thus God was pleased to question his folly with some bitterness and scorn.
but thus God was pleased to question his folly with Some bitterness and scorn.
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It is the first question that was ever put to Man. And we may be sure all is not well when God asketh questions.
It is the First question that was ever put to Man. And we may be sure all is not well when God asks questions.
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His Laws, his Precepts, his Counsels, yea, his Comminations, are all delivered per rectam orationem, by a plain and positive declaration of his mind:
His Laws, his Precepts, his Counsels, yea, his Comminations, Are all Delivered per rectam orationem, by a plain and positive declaration of his mind:
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HOC FAC, ET VIVES, Do this and live; If thou eatest of the forbidden fruit, thou shalt dic the death. HOC FAC, ET VIVES, Do this and live; If thou Eatest of the forbidden fruit, thou shalt Die the death.
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What he commandeth to be done he supposeth will be done; and never beginneth to ask questions till our Disobedience questioneth his Law:
What he commands to be done he Supposeth will be done; and never begins to ask questions till our Disobedience questioneth his Law:
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Then he proceedeth against us ex formula, in a kind of legal and judiciarie way.
Then he Proceedeth against us ex formula, in a kind of Legal and judiciary Way.
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When the Angels fall, he calleth after them, How art thou fallen from heaven, O Lucifer, son of the morning? and when Adam is in the thicket, he seeketh him, Adam, where art thou? A question, one would think, of force to plow up his heart,
When the Angels fallen, he calls After them, How art thou fallen from heaven, Oh Lucifer, son of the morning? and when Adam is in the thicket, he seeks him, Adam, where art thou? A question, one would think, of force to blow up his heart,
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and to rend it in pieces, that so his sin might evaporate and let it self out by an humble confession;
and to rend it in Pieces, that so his since might evaporate and let it self out by an humble Confessi;
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a question sufficient, one would think, to fill his soul with sorrow, horrour and amazement.
a question sufficient, one would think, to fill his soul with sorrow, horror and amazement.
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But though Adam were now out of the thicket, he was behind the bush still, He striveth to hide himself from God when he is most naked,
But though Adam were now out of the thicket, he was behind the bush still, He striveth to hide himself from God when he is most naked,
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but only of his fear and his nakedness, which were indeed the bitter effects of it, he cometh nearer to him,
but only of his Fear and his nakedness, which were indeed the bitter effects of it, he comes nearer to him,
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and speaketh of his Fear, and of his Nakedness, but not at all of his Sin, I heard thy voice, saith he, in the garden, and I was afraid, because I was naked; and I hid my self.
and speaks of his fear, and of his Nakedness, but not At all of his since, I herd thy voice, Says he, in the garden, and I was afraid, Because I was naked; and I hid my self.
cc vvz pp-f po31 n1, cc pp-f po31 n1, cc-acp xx p-acp d pp-f po31 n1, pns11 vvd po21 n1, vvz pns31, p-acp dt n1, cc pns11 vbds j, c-acp pns11 vbds j; cc pns11 vvd po11 n1.
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He was sensible, not of the breach of the Law, but of his nakedness: It was the voice of God that frighted him, not his transgression.
He was sensible, not of the breach of the Law, but of his nakedness: It was the voice of God that frighted him, not his Transgression.
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We commonly say, Suam quisque homo rem bene meminit, that every man hath a good memorie for that which concerneth him.
We commonly say, Suam Quisque homo remembering bene Meminit, that every man hath a good memory for that which concerns him.
pns12 av-j vvb, fw-la fw-la fw-la vvg fw-la fw-la, cst d n1 vhz dt j n1 p-acp d r-crq vvz pno31.
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Only Sin, which is properly ours, and whereof we are the proprietaries, to which we can entitleneither God,
Only since, which is properly ours, and whereof we Are the proprietaries, to which we can entitleneither God,
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nor the Devil, nor any other creature but our selves, we are unwilling to own and to call ours.
nor the devil, nor any other creature but our selves, we Are unwilling to own and to call ours.
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Ours it is whilst it is in committing; on it we spend and exhaust ourselves;
Ours it is while it is in committing; on it we spend and exhaust ourselves;
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we prostitute our wills, we give up our affections, we sell our selves, all the faculties of our souls and all the parts of our bodies;
we prostitute our wills, we give up our affections, we fell our selves, all the faculties of our Souls and all the parts of our bodies;
pns12 vvb po12 n2, pns12 vvb a-acp po12 n2, pns12 vvb po12 n2, d dt n2 pp-f po12 n2 cc d dt n2 pp-f po12 n2;
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we woe it, we wait for it, we purchase it:
we woo it, we wait for it, we purchase it:
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But when it is committed, we cast it from us, we look upon it as upon a bastard issue, we strive to raize it out of our memories;
But when it is committed, we cast it from us, we look upon it as upon a bastard issue, we strive to raze it out of our memories;
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we are afraid when we are deprehended, we deny when we are accused;
we Are afraid when we Are deprehended, we deny when we Are accused;
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when we are questioned our to answer is an excuse, Nolumns esse nostrum, quia malum agnoscimus, Ours we will not call it because we know it to be evil.
when we Are questioned our to answer is an excuse, Nolumns esse nostrum, quia malum agnoscimus, Ours we will not call it Because we know it to be evil.
c-crq pns12 vbr vvn po12 zz n1 vbz dt n1, n2 fw-la fw-la, fw-la fw-la fw-la, png12 pns12 vmb xx vvi pn31 c-acp pns12 vvb pn31 pc-acp vbi j-jn.
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One would think that Excuse were the natural offspring of Sin; or rather, that Sin and Excuse were twins. Omne malum pudore natura suffundit;
One would think that Excuse were the natural offspring of since; or rather, that since and Excuse were twins. Omne malum Pudore Nature suffundit;
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No sooner hath Sin stained the soul, but shame dieth the face with a blush.
No sooner hath since stained the soul, but shame Dieth the face with a blush.
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The Philosopher will tell us that, shame is nothing else but NONLATINALPHABET, fear of just reprehension; which to avoid we seek out many inventions: We run behind the bush;
The Philosopher will tell us that, shame is nothing Else but, Fear of just reprehension; which to avoid we seek out many Inventions: We run behind the bush;
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and when the voice of God calleth us from thence, we make a thicket of our own, a multitude of excuses, where we think our selves more safe then amongst all the trees of the Garden.
and when the voice of God calls us from thence, we make a thicket of our own, a multitude of excuses, where we think our selves more safe then among all the trees of the Garden.
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Behold here the first sin that ever was committed, and behold our first Father Adam ready with an excuse as soon as it was committed.
Behold Here the First since that ever was committed, and behold our First Father Adam ready with an excuse as soon as it was committed.
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God came unto him, not in a sire devouring before him, nor in a mighty tempest round about him, but in the cool of the day he cometh not with a rod, but with meekness: he inviteth him to mercy, and prompteth him to repentance;
God Come unto him, not in a sire devouring before him, nor in a mighty tempest round about him, but in the cool of the day he comes not with a rod, but with meekness: he Inviteth him to mercy, and prompteth him to Repentance;
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he asketh him, Adam, where art thou? not out of ignorance, as if he saw him not;
he asks him, Adam, where art thou? not out of ignorance, as if he saw him not;
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and is instant with him, as if he would dictate to him, and bespeak him to confess,
and is instant with him, as if he would dictate to him, and bespeak him to confess,
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and put a form of words into his mouth;
and put a from of words into his Mouth;
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Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat? A question so plain, Hast thou eaten of the tree whereof I commanded thee that thou Shouldst not eat? A question so plain,
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so keen, of such an edge, that it was able to have cleft his heart in twain,
so keen, of such an edge, that it was able to have cleft his heart in twain,
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and let his sin out at his mouth by an humble confession.
and let his since out At his Mouth by an humble Confessi.
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What was it but as the Hand writing upon the wall? and sure now it cannot be but Adam's countenance is changed, his thoughts troubled, his joynts loosed, and his knees smiting each other. Against this battery what hold can prevail? But oh the Sinfulness of Sin!
What was it but as the Hand writing upon the wall? and sure now it cannot be but Adam's countenance is changed, his thoughts troubled, his Joints loosed, and his knees smiting each other. Against this battery what hold can prevail? But o the Sinfulness of since!
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oh the mighty powea of sin;
o the mighty powea of since;
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which so stupifieth the heart, and so filleth it with it self, that it feeleth it not, which transformeth an heart of flesh into brass or marble, that no hammer can malleate it, no sword can pierce it, no influence from God himself can mollifie it!
which so stupifieth the heart, and so fills it with it self, that it feeleth it not, which Transformeth an heart of Flesh into brass or Marble, that no hammer can malleate it, no sword can pierce it, no influence from God himself can mollify it!
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In ipso peccato impudentiam discimus, & ab ipso, In sin it self we learn a kind of impudent remorselessness,In ipso Peccato impudentiam discimus, & ab ipso, In since it self we Learn a kind of impudent remorselessness,
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and we learn it from it.
and we Learn it from it.
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These two are contrary, saith St. Chrysostom, Sin and Repentance. In Sin we see shame and confusion; in Repentance, hope and confidence: These two Are contrary, Says Saint Chrysostom, since and Repentance. In since we see shame and confusion; in Repentance, hope and confidence:
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but the devil hath changed and inverted this order, and hath placed upon Sin boldness and confidence, and shame upon Repentance. but the Devil hath changed and inverted this order, and hath placed upon since boldness and confidence, and shame upon Repentance.
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Adam here was not ashamed to commit sin, but he is ashamed to confess it;
Adam Here was not ashamed to commit since, but he is ashamed to confess it;
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and therefore he maketh an apron for his sin, as he had done for his body;
and Therefore he makes an apron for his since, as he had done for his body;
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but he was never more naked then in his fig-leaves:
but he was never more naked then in his Fig leaves:
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And the man said, The VVoman whom thou gavest to be with me, she gave me of the tree, and I did eat. And the man said, The VVoman whom thou Gavest to be with me, she gave me of the tree, and I did eat.
cc dt n1 vvd, dt n1 ro-crq pns21 vvd2 pc-acp vbi p-acp pno11, pns31 vvd pno11 pp-f dt n1, cc pns11 vdd vvi.
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My Text then, ye see, is not an Answer, but an Excuse, and therefore will not so easily admit a methodical division.
My Text then, you see, is not an Answer, but an Excuse, and Therefore will not so Easily admit a methodical division.
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For in these ambages in the turnings and windings, in the mazes and labyrinths of Excuses, what order can we find? But though we cannot orderly divide this excuse, we will dissect and anatomize it,
For in these ambages in the turnings and windings, in the mazes and labyrinths of Excuses, what order can we find? But though we cannot orderly divide this excuse, we will dissect and anatomise it,
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and make some use of our Father's sin.
and make Some use of our Father's since.
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God may seem sometimes to have been more ready to discredit his Saints then to honour them, in that he setteth down oftentimes and recordeth their faults,
God may seem sometime to have been more ready to discredit his Saints then to honour them, in that he sets down oftentimes and recordeth their Faults,
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but wrappeth up their repentance in silence. The story of Noah is shut up with his drunkenness.
but wrappeth up their Repentance in silence. The story of Noah is shut up with his Drunkenness.
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After the relation of Lots's incest we hear no more of him. After the storie of Solomon's idolatry, it followeth immediately, And Solomon slept with his Fathers. Adam no doubt did repent;
After the Relation of Lots's Incest we hear no more of him. After the story of Solomon's idolatry, it follows immediately, And Solomon slept with his Father's. Adam no doubt did Repent;
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yet we see his storie concluded with his punishment.
yet we see his story concluded with his punishment.
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Nor may we think that this was done by chance, but, as the Apostle speaketh, all these things are written NONLATINALPHABET for our admonition, upon whom the ends of the world are come.
Nor may we think that this was done by chance, but, as the Apostle speaks, all these things Are written for our admonition, upon whom the ends of the world Are come.
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As therefore they who come to see dead bodies cut up, although they purpose not to learn Anatomie,
As Therefore they who come to see dead bodies Cut up, although they purpose not to Learn Anatomy,
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yet by that sight go away informed, what manner of substance the Heart, the Spleen, the Liver are of;
yet by that sighed go away informed, what manner of substance the Heart, the Spleen, the Liver Are of;
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so by dissection of this Excuse of Adams, and by view and inspection as it were of the very entralls of our Progenitors, we may read our own disease, we may learn to search and examine our own hearts,
so by dissection of this Excuse of Adams, and by view and inspection as it were of the very enthralls of our Progenitors, we may read our own disease, we may Learn to search and examine our own hearts,
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and find that our NONLATINALPHABET, and constitution is the very same with theirs, that we resemble them not only in their fall,
and find that our, and constitution is the very same with theirs, that we resemble them not only in their fallen,
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but also in their excuse, and that we are as skilful artificers to few fig-leaves together, to apologize for our sins and to extenuate them,
but also in their excuse, and that we Are as skilful artificers to few Fig leaves together, to apologise for our Sins and to extenuate them,
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as ever our first father was. The lines then by which we are to pass are these.
as ever our First father was. The lines then by which we Are to pass Are these.
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First we will anatomize and disect this excuse of Adam's:
First we will anatomise and disect this excuse of Adam's:
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Next, we will look into our selves, take some notice of our own hearts, and of those excuses which we commonly frame;
Next, we will look into our selves, take Some notice of our own hearts, and of those excuses which we commonly frame;
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and then, to make an exact Anatomie-lecture, we will lay open the danger of the disease, that we may learn to avoid what was fatal to our Parents,
and then, to make an exact Anatomie-lecture, we will lay open the danger of the disease, that we may Learn to avoid what was fatal to our Parents,
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and though we sin with Adam, yet not with Adam to excuse our sin. Of these in their order.
and though we sin with Adam, yet not with Adam to excuse our since. Of these in their order.
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And the Man said, The VVoman, &c. ] I told you this was no Answer, but an Excuse;And the Man said, The VVoman, etc. ] I told you this was no Answer, but an Excuse;
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For indeed an Excuse is no Answer. An answer must be fitted to the question which is asked;
For indeed an Excuse is no Answer. an answer must be fitted to the question which is asked;
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but this is quite besides it.
but this is quite beside it.
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We find indeed ambages, a circuit of words, which the Philosopher calleth NONLATINALPHABET, because they run round as it were in a circle,
We find indeed ambages, a circuit of words, which the Philosopher calls, Because they run round as it were in a circle,
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and never point in a direct line to the matter in hand, never present it with what the Question expecteth â–ª but something else in stead of it.
and never point in a Direct line to the matter in hand, never present it with what the Question Expects â–ª but something Else in stead of it.
cc av-x vvb p-acp dt j n1 p-acp dt n1 p-acp n1, av-x vvb pn31 p-acp r-crq dt n1 vvz â–ª p-acp pi av p-acp n1 pp-f pn31.
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The Question here is, Hast thou caten of the forbidden tree? The Answer is wide from the purpose,
The Question Here is, Hast thou Caten of the forbidden tree? The Answer is wide from the purpose,
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an accusation of the Woman, yea of God himself; The VVoman whom thou gavesl to be with me, she gave me of the tree, and I did eat.
an accusation of the Woman, yea of God himself; The VVoman whom thou gavesl to be with me, she gave me of the tree, and I did eat.
dt n1 pp-f dt n1, uh pp-f np1 px31; dt n1 ro-crq pns21 fw-ge pc-acp vbi p-acp pno11, pns31 vvd pno11 pp-f dt n1, cc pns11 vdd vvi.
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It is usual and commendable for him who taketh upon himself to be an Advocate either to deny the fact,
It is usual and commendable for him who Takes upon himself to be an Advocate either to deny the fact,
pn31 vbz j cc j p-acp pno31 r-crq vvz p-acp px31 pc-acp vbi dt n1 av-d pc-acp vvi dt n1,
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or defend it, or translate it, or extenuate it, or put it off; and he who falleth short of this act, deserveth not the name of a Patron.
or defend it, or translate it, or extenuate it, or put it off; and he who falls short of this act, deserveth not the name of a Patron.
cc vvi pn31, cc vvi pn31, cc vvi pn31, cc vvd pn31 a-acp; cc pns31 r-crq vvz j pp-f d n1, vvz xx dt n1 pp-f dt n1.
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But in the court of Conscience there is no room for this act: Here every man must be not his own advocate but accuser and judge.
But in the court of Conscience there is no room for this act: Here every man must be not his own advocate but accuser and judge.
p-acp p-acp dt n1 pp-f n1 a-acp vbz dx n1 p-acp d n1: av d n1 vmb vbi xx po31 d n1 p-acp n1 cc n1.
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6709
For when God asketh the question, maketh inquisition for bloud or any other sin, to extenuate the offense is to aggravate it, to put it off is to draw it closer on, to defend it is to augment it.
For when God asks the question, makes inquisition for blood or any other since, to extenuate the offence is to aggravate it, to put it off is to draw it closer on, to defend it is to augment it.
p-acp c-crq np1 vvz dt n1, vvz n1 p-acp n1 cc d j-jn n1, pc-acp vvi dt n1 vbz pc-acp vvi pn31, pc-acp vvi pn31 a-acp vbz pc-acp vvi pn31 av-jc a-acp, pc-acp vvi pn31 vbz pc-acp vvi pn31.
(24) sermon (DIV1)
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6710
There is no answering of God, when he questioneth us, but by acknowledgment. But to proceed orderly in our Dissection;
There is no answering of God, when he questioneth us, but by acknowledgment. But to proceed orderly in our Dissection;
pc-acp vbz dx vvg pp-f np1, c-crq pns31 vvz pno12, cc-acp p-acp n1. p-acp pc-acp vvi av-j p-acp po12 n1;
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6711
We find the Man doth not deny, but in plain terms confess that he did eat.
We find the Man does not deny, but in plain terms confess that he did eat.
pns12 vvb dt n1 vdz xx vvi, cc-acp p-acp j n2 vvb cst pns31 vdd vvi.
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And COMEDI, I have eaten, by it self, had been a wise answer:
And COMEDY, I have eaten, by it self, had been a wise answer:
cc fw-la, pns11 vhb vvn, p-acp pn31 n1, vhd vbn dt j n1:
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but it is COMEDI, with â–ª MULIER DEDIT, I did eat it, but the Woman gave it, a confession with an extenuation:
but it is COMEDY, with â–ª MULIER DEDIT, I did eat it, but the Woman gave it, a Confessi with an extenuation:
cc-acp pn31 vbz n1, p-acp â–ª fw-la fw-la, pns11 vdd vvi pn31, cc-acp dt n1 vvd pn31, dt n1 p-acp dt n1:
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And such a confession is far worse than a flat denyal.
And such a Confessi is Far Worse than a flat denial.
cc d dt n1 vbz av-j av-jc cs dt j n1.
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6715
I did eat were words that might have proved as sweet as the rivers of paradise, had it not been for the poison of the excuse.I did eat were words that might have proved as sweet as the Rivers of paradise, had it not been for the poison of the excuse.
pns11 vdd vvi vbdr n2 cst vmd vhi vvn p-acp j c-acp dt n2 pp-f n1, vhd pn31 xx vbn p-acp dt n1 pp-f dt n1.
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But Adam's last words are lost in the former, as the lean and ill-favoured Kine in Pharaoh's dream ate up the fat ones.
But Adam's last words Are lost in the former, as the lean and ill-favoured Kine in Pharaoh's dream ate up the fat ones.
p-acp npg1 ord n2 vbr vvn p-acp dt j, c-acp dt j cc j n2 p-acp npg1 n1 vvd a-acp dt j pi2.
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6717
Deny indeed the fact he could not.
Deny indeed the fact he could not.
vvb av dt n1 pns31 vmd xx.
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6718
For as God had built him up in his own image and likeness, so he had raised up within him NONLATINALPHABET, a natural tribunal, his Conscience,
For as God had built him up in his own image and likeness, so he had raised up within him, a natural tribunal, his Conscience,
p-acp c-acp np1 vhd vvn pno31 a-acp p-acp po31 d n1 cc n1, av pns31 vhd vvn a-acp p-acp pno31, dt j n1, po31 n1,
(24) sermon (DIV1)
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and made him thus far a God unto himself, as not only to discern evil from good,
and made him thus Far a God unto himself, as not only to discern evil from good,
cc vvd pno31 av av-j dt n1 p-acp px31, c-acp xx av-j pc-acp vvi j-jn p-acp j,
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6720
but also to search the very inwards of his own heart, NONLATINALPHABET, &c. saith St. Chrysostome; all men, of what rank soever, though they sit not in the throne of justice,
but also to search the very inward of his own heart,, etc. Says Saint Chrysostom; all men, of what rank soever, though they fit not in the throne of Justice,
cc-acp av pc-acp vvi dt j n2-j pp-f po31 d n1,, av vvz n1 np1; d n2, pp-f r-crq n1 av, cs pns32 vvb xx p-acp dt n1 pp-f n1,
(24) sermon (DIV1)
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though they be not Judges and Magistrates, though they have no executioners, nor prisoners, nor gives,
though they be not Judges and Magistrates, though they have no executioners, nor Prisoners, nor gives,
cs pns32 vbb xx n2 cc n2, cs pns32 vhb dx n2, ccx n2, ccx vvz,
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nor bolts, yet they judge and condemn Sin in themselves and others, and that by the common principles of Discourse and Reason,
nor bolts, yet they judge and condemn since in themselves and Others, and that by the Common principles of Discourse and Reason,
ccx n2, av pns32 vvb cc vvi n1 p-acp px32 cc n2-jn, cc cst p-acp dt j n2 pp-f n1 cc n1,
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and by that secret verdict and sentence which every man carrieth in his own breast. The first man that condemneth a Sinner is a Sinner himself; Se judice nemo nocens absolvitur;
and by that secret verdict and sentence which every man Carrieth in his own breast. The First man that Condemneth a Sinner is a Sinner himself; Se judice nemo Nocens absolvitur;
cc p-acp d j-jn n1 cc n1 r-crq d n1 vvz p-acp po31 d n1. dt ord n1 cst vvz dt n1 vbz dt n1 px31; fw-la fw-la np1 fw-la fw-la;
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in himself he beareth about him a Court and Seat of justice from which no appeal lieth.
in himself he bears about him a Court and Seat of Justice from which no appeal lies.
p-acp px31 pns31 vvz p-acp pno31 dt n1 cc n1 pp-f n1 p-acp r-crq dx n1 vvz.
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His reason is his judge, his Conscience is his accuser, himself his own prisoner:
His reason is his judge, his Conscience is his accuser, himself his own prisoner:
po31 n1 vbz po31 n1, po31 n1 vbz po31 n1, px31 po31 d n1:
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The terrours of an afflicted Conscience hang him up and crucifie him every day, though no forreign autority arrest him.
The terrors of an afflicted Conscience hang him up and crucify him every day, though no foreign Authority arrest him.
dt n2 pp-f dt j-vvn n1 vvb pno31 a-acp cc vvi pno31 d n1, cs dx j n1 vvb pno31.
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6727
For as the shadow followeth the body, saith Basil, so doth Sin the Soul; and whithersoever we go, it presenteth it self before us.
For as the shadow follows the body, Says Basil, so does since the Soul; and whithersoever we go, it presents it self before us.
p-acp p-acp dt n1 vvz dt n1, vvz np1, av vdz n1 dt n1; cc av pns12 vvb, pn31 vvz pn31 n1 p-acp pno12.
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No sooner do we reach out our hand to the Apple;
No sooner do we reach out our hand to the Apple;
av-dx av-c vdb pns12 vvb av po12 n1 p-acp dt n1;
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no sooner is our eye full of the adulteress, no sooner hath Lust conceived and brought forth Sin, but presently verberamur tacito cogitationis nostrae opprobrio, as St Ambrose speaketh;
no sooner is our eye full of the adulteress, no sooner hath Lust conceived and brought forth since, but presently verberamur tacito cogitationis Nostrae opprobrio, as Saint Ambrose speaks;
av-dx av-c vbz po12 vvb j pp-f dt n1, dx av-c vhz n1 j-vvn cc vvd av n1, p-acp av-j fw-la fw-la fw-la fw-la fw-la, p-acp zz np1 vvz;
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our own thoughts are as whips and scorpions to scourge us;
our own thoughts Are as whips and scorpions to scourge us;
po12 d n2 vbr p-acp n2 cc n2 pc-acp vvi pno12;
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our conscience striketh us with amazement and horrour when no man pursueth us, she plougheth up our soul,
our conscience striketh us with amazement and horror when no man pursueth us, she plougheth up our soul,
po12 n1 vvz pno12 p-acp n1 cc n1 c-crq dx n1 vvz pno12, pns31 vvz a-acp po12 n1,
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and maketh deep furrows there, laniatus & ictus, as the Historian speaketh, stripes and wounds, when no other hand is lift up against us.
and makes deep furrows there, Laniatus & ictus, as the Historian speaks, stripes and wounds, when no other hand is lift up against us.
cc vvz j-jn n2 a-acp, fw-la cc fw-la, p-acp dt n1 vvz, n2 cc n2, c-crq dx j-jn n1 vbz vvn a-acp p-acp pno12.
(24) sermon (DIV1)
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6733
But as Judges would see more clearly and judge more uprightly if they were not blinded with a bribe,
But as Judges would see more clearly and judge more uprightly if they were not blinded with a bribe,
cc-acp c-acp n2 vmd vvi av-dc av-j cc vvi av-dc av-j cs pns32 vbdr xx vvn p-acp dt n1,
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so would the Conscience speak more plainly, if we did not teach her broken and imperfect language, to pronounce Sibboleth for Shibboleth, to leave out some letter, some aspiration, some cicumstance in sin.
so would the Conscience speak more plainly, if we did not teach her broken and imperfect language, to pronounce Sibboleth for Shibboleth, to leave out Some Letter, Some aspiration, Some cicumstance in since.
av vmd dt n1 vvi av-dc av-j, cs pns12 vdd xx vvi po31 j-vvn cc j n1, pc-acp vvi vvz p-acp vvz, pc-acp vvi av d n1, d n1, d n1 p-acp n1.
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But to speak truth, the Conscience cannot but speak out to the offender, and tell him roundly that he hath broken God's law.
But to speak truth, the Conscience cannot but speak out to the offender, and tell him roundly that he hath broken God's law.
p-acp pc-acp vvi n1, dt n1 vmbx p-acp vvi av p-acp dt n1, cc vvb pno31 av cst pns31 vhz vvn npg1 n1.
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But as we will not hearken to Reason when she would restrain us from sin, so we slight her when she checketh us for committing it;
But as we will not harken to Reason when she would restrain us from since, so we slight her when she checketh us for committing it;
cc-acp c-acp pns12 vmb xx vvi pc-acp vvi c-crq pns31 vmd vvi pno12 p-acp n1, av pns12 vvi pno31 c-crq pns31 vvz pno12 p-acp vvg pn31;
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6737
we neither give ear to her counsel before we eat, nor to her reproof after we have eaten;
we neither give ear to her counsel before we eat, nor to her reproof After we have eaten;
pns12 dx vvb n1 p-acp po31 n1 c-acp pns12 vvb, ccx p-acp po31 n1 c-acp pns12 vhb vvn;
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we observe her neither as a friend nor as an enemy.
we observe her neither as a friend nor as an enemy.
pns12 vvb pno31 av-dx p-acp dt n1 ccx p-acp dt n1.
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6739
Adam's conscience told him he had broken the command, had eaten of the forbidden fruit and must die;
Adam's conscience told him he had broken the command, had eaten of the forbidden fruit and must die;
npg1 n1 vvd pno31 pns31 vhd vvn dt n1, vhd vvn pp-f dt j-vvn n1 cc vmb vvi;
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6740
but the shame of what he had done, and the fear of what would follow, made him as deaf to his conscience after his fall as he was before,
but the shame of what he had done, and the Fear of what would follow, made him as deaf to his conscience After his fallen as he was before,
cc-acp dt n1 pp-f r-crq pns31 vhd vdn, cc dt n1 pp-f r-crq vmd vvi, vvd pno31 p-acp j p-acp po31 n1 p-acp po31 n1 c-acp pns31 vbds a-acp,
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as unwilling to acknowledg his sin as to prevent it;
as unwilling to acknowledge his since as to prevent it;
c-acp j pc-acp vvi po31 n1 c-acp pc-acp vvi pn31;
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6742
and therefore he seeketh to palliate and colour over what he could not deny, he faltreth in his language,
and Therefore he seeks to palliate and colour over what he could not deny, he faltreth in his language,
cc av pns31 vvz pc-acp vvi cc vvi p-acp r-crq pns31 vmd xx vvi, pns31 vvz p-acp po31 n1,
(24) sermon (DIV1)
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6743
and instead of a confession rendreth nothing but an excuse, an excuse which indeed is nothing.
and instead of a Confessi rendereth nothing but an excuse, an excuse which indeed is nothing.
cc av pp-f dt n1 vvz pix cc-acp dt n1, dt n1 r-crq av vbz pix.
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6744
Now to dissect and examine the Excuse; We shall find that Adam dealeth like an unskilful Phisitian, qui pro morbo extinguit hominem;
Now to dissect and examine the Excuse; We shall find that Adam deals like an unskilful physician, qui Pro morbo extinguit hominem;
av pc-acp vvi cc vvi dt vvb; pns12 vmb vvi cst np1 vvz av-j dt j n1, fw-la fw-la fw-mi fw-la fw-la;
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He removeth not the disease, but destroyeth himself, and by applying a remedy worse than the disease maketh the disease incurable.
He Removeth not the disease, but Destroyeth himself, and by applying a remedy Worse than the disease makes the disease incurable.
pns31 vvz xx dt n1, cc-acp vvz px31, cc p-acp vvg dt n1 av-jc cs dt n1 vvz dt n1 j.
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6747
For first, MULIER DEDIT, The woman gave it me, weigh it as we please, is an aggravation of his sin.
For First, MULIER DEDIT, The woman gave it me, weigh it as we please, is an aggravation of his since.
p-acp ord, fw-la fw-la, dt n1 vvd pn31 pno11, vvb pn31 c-acp pns12 vvb, vbz dt n1 pp-f po31 n1.
(24) sermon (DIV1)
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6748
We may measure Sin by the tentation: It is alway the greatest when the tentation is least.
We may measure since by the tentation: It is always the greatest when the tentation is least.
pns12 vmb vvi n1 p-acp dt n1: pn31 vbz av dt js c-crq dt n1 vbz ds.
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6749
A great sin it would have been to have eaten of the forbidden fruit, though an Angel had given it, what is it then when it is the Woman that giveth it? Why should the Woman prevail over the Man? the weaker over the stronger vessel? He was made her head,
A great since it would have been to have eaten of the forbidden fruit, though an Angel had given it, what is it then when it is the Woman that gives it? Why should the Woman prevail over the Man? the Weaker over the Stronger vessel? He was made her head,
dt j n1 pn31 vmd vhi vbn pc-acp vhi vvn pp-f dt j-vvn n1, cs dt n1 vhd vvn pn31, r-crq vbz pn31 av c-crq pn31 vbz dt n1 cst vvz pn31? q-crq vmd dt n1 vvb a-acp dt n1? dt jc p-acp dt jc n1? pns31 vbds vvn po31 n1,
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6750
and was to rule over her.
and was to Rule over her.
cc vbds pc-acp vvi p-acp pno31.
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6751
His Duty saith St. Chrysostome, was not only to have refused the woman's offer, but also, to have shewed her the greatness of the sin,
His Duty Says Saint Chrysostom, was not only to have refused the woman's offer, but also, to have showed her the greatness of the since,
po31 n1 vvz n1 np1, vbds xx av-j pc-acp vhi vvn dt ng1 n1, cc-acp av, pc-acp vhi vvn pno31 dt n1 pp-f dt n1,
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6752
and to have kept her from eating;
and to have kept her from eating;
cc pc-acp vhi vvn pno31 p-acp vvg;
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6753
not only to have saved himself, but to have plucked her also out of the fire.
not only to have saved himself, but to have plucked her also out of the fire.
xx av-j pc-acp vhi vvn px31, cc-acp pc-acp vhi vvn pno31 av av pp-f dt n1.
(24) sermon (DIV1)
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6754
But for Strength to yield to Weakness, for the Head to be directed by the Body,
But for Strength to yield to Weakness, for the Head to be directed by the Body,
p-acp p-acp n1 pc-acp vvi p-acp n1, p-acp dt n1 pc-acp vbi vvn p-acp dt n1,
(24) sermon (DIV1)
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6755
for him to put himself in subjection who ought to command, for him to follow to evil who should lead to good, was to invert the order which God had constituted.
for him to put himself in subjection who ought to command, for him to follow to evil who should led to good, was to invert the order which God had constituted.
p-acp pno31 pc-acp vvi px31 p-acp n1 r-crq vmd pc-acp vvi, p-acp pno31 pc-acp vvi p-acp n-jn r-crq vmd vvi p-acp j, vbds pc-acp vvi dt n1 r-crq np1 vhd vvn.
(24) sermon (DIV1)
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6756
What a shame do we count it for a man of perfect limbs to be beaten by a criple? for a son of Anak to be chased by a grashopper? for Xerxes 's army which drank up the sea, to be beaten out of Greece by three hundred Spartains? Certainly he deserveth not power who betrayeth it to Weakness.
What a shame do we count it for a man of perfect limbs to be beaten by a cripple? for a son of Anak to be chased by a grasshopper? for Xerxes is army which drank up the sea, to be beaten out of Greece by three hundred Spartans? Certainly he deserveth not power who betrayeth it to Weakness.
q-crq dt n1 vdb pns12 vvb pn31 p-acp dt n1 pp-f j n2 pc-acp vbi vvn p-acp dt n1? p-acp dt n1 pp-f np1 pc-acp vbi vvn p-acp dt n1? p-acp np1 vbz n1 r-crq vvd a-acp dt n1, pc-acp vbi vvn av pp-f np1 p-acp crd crd n2? av-j pns31 vvz xx n1 r-crq vvz pn31 p-acp n1.
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6757
The VVoman gave it me, then, was a deep aggravation of the Man's transgression.The VVoman gave it me, then, was a deep aggravation of the Man's Transgression.
dt n1 vvd pn31 pno11, av, vbds dt j-jn n1 pp-f dt ng1 n1.
(24) sermon (DIV1)
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6758
Again, it is but, The VVoman gave it. And a gift, as we commonly say, may be either taken or refused;
Again, it is but, The VVoman gave it. And a gift, as we commonly say, may be either taken or refused;
av, pn31 vbz p-acp, dt n1 vvd pn31. cc dt n1, c-acp pns12 av-j vvb, vmb vbi av-d vvn cc vvn;
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6759
and so it is in our power whether it shall be a gift or no. Had the man been unwilling to have received, the Woman could have given him nothing.
and so it is in our power whither it shall be a gift or no. Had the man been unwilling to have received, the Woman could have given him nothing.
cc av pn31 vbz p-acp po12 n1 cs pn31 vmb vbi dt n1 cc uh-dx. vhd dt n1 vbn j pc-acp vhi vvn, dt n1 vmd vhi vvn pno31 pix.
(24) sermon (DIV1)
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6760
Nunquid obsecravit? num disseruit? num decepit? saith the Father.Whether obsecravit? num disseruit? num decepit? Says the Father.
fw-la fw-la? fw-la fw-la? fw-la fw-la? vvz dt n1.
(24) sermon (DIV1)
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6761
Did she besiege him with her intreaties? did she use the battery of discourse? did she cunningly undermine him with a fallacie? No, it is but dedit; she only gave it him.
Did she besiege him with her entreaties? did she use the battery of discourse? did she cunningly undermine him with a fallacy? No, it is but dedit; she only gave it him.
vdd pns31 vvi pno31 p-acp po31 n2? vdd pns31 vvi dt n1 pp-f n1? vdd pns31 av-jn vvi pno31 p-acp dt n1? uh-dx, pn31 vbz p-acp fw-la; pns31 av-j vvd pn31 pno31.
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6762
The Orator will tell us, Necessitas est magnum humanae infirmitatis patrocinium, that Necessity is the best Plea that humane weakness hath for the misery that befalleth us:
The Orator will tell us, Necessity est magnum humanae infirmitatis patrocinium, that Necessity is the best Plea that humane weakness hath for the misery that befalls us:
dt n1 vmb vvi pno12, fw-la fw-la fw-la fw-la fw-la fw-la, cst n1 vbz dt js n1 cst j n1 vhz p-acp dt n1 cst vvz pno12:
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6763
But it is too common a thing, as Tertulian saith, licentiam usurpare praetextu necessitatis, to make Necessity a pretense for our liberty and licentiousness in sinning.
But it is too Common a thing, as Tertullian Says, licentiam usurpare praetextu necessitatis, to make Necessity a pretense for our liberty and licentiousness in sinning.
cc-acp pn31 vbz av j dt n1, c-acp np1 vvz, fw-la fw-la fw-la fw-la, pc-acp vvi n1 dt n1 p-acp po12 n1 cc n1 p-acp vvg.
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6764
At this door enter-in Covetousness, Intemperance, Revenge, Pride, which we might easily keep out, even with one of our fingers.
At this door enter-in Covetousness, Intemperance, Revenge, Pride, which we might Easily keep out, even with one of our fingers.
p-acp d n1 j n1, n1, n1, n1, r-crq pns12 vmd av-j vvi av, av p-acp crd pp-f po12 n2.
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Nusquam est necessitas, nusquam violentia, sed electio & voluntas: Here was no necessity, no violence. It is but DEDIT, she gave it him, and he was willing to receive it.Nusquam est Necessity, nusquam Violence, sed Electio & Voluntas: Here was no necessity, no violence. It is but DEDIT, she gave it him, and he was willing to receive it.
fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la cc n2: av vbds dx n1, dx n1. pn31 vbz p-acp fw-la, pns31 vvd pn31 pno31, cc pns31 vbds j pc-acp vvi pn31.
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6766
Oh how are the mighty fallen in the midst of the battel! how is Adam fallen in the midst of his strength!
O how Are the mighty fallen in the midst of the battle! how is Adam fallen in the midst of his strength!
uh q-crq vbr dt j vvn p-acp dt n1 pp-f dt n1! q-crq vbz np1 vvn p-acp dt n1 pp-f po31 n1!
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6767
He who had the Graces of God encompassing him about as a ring, who had his Understanding richly adorn'd,
He who had the Graces of God encompassing him about as a ring, who had his Understanding richly adorned,
pns31 r-crq vhd dt n2 pp-f np1 vvg pno31 a-acp p-acp dt n1, r-crq vhd po31 n1 av-j vvn,
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6768
and his Will obedient to his Understanding, who had an harmonie in his Affections, and an Heaven in his Soul, who had the Angels for his guardians,
and his Will obedient to his Understanding, who had an harmony in his Affections, and an Heaven in his Soul, who had the Angels for his guardians,
cc po31 n1 j p-acp po31 n1, r-crq vhd dt n1 p-acp po31 n2, cc dt n1 p-acp po31 n1, r-crq vhd dt n2 p-acp po31 n2,
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6769
and God for his strength, who was himself a kind of God upon earth, and had dominion over all the creatures surrendreth up all at the sight of a gift, a gift which he might have refused,
and God for his strength, who was himself a kind of God upon earth, and had dominion over all the creatures surrendereth up all At the sighed of a gift, a gift which he might have refused,
cc np1 p-acp po31 n1, r-crq vbds px31 dt n1 pp-f np1 p-acp n1, cc vhd n1 p-acp d dt n2 vvz a-acp d p-acp dt n1 pp-f dt n1, dt n1 r-crq pns31 vmd vhi vvn,
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6770
and which he was bound to refuse. NONLATINALPHABET, saith the proverb, The Gods themselves have not strength enough to strive against Necessity;
and which he was bound to refuse., Says the proverb, The God's themselves have not strength enough to strive against Necessity;
cc r-crq pns31 vbds vvn pc-acp vvi., vvz dt n1, dt n2 px32 vhb xx n1 av-d pc-acp vvi p-acp n1;
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6771
but he is weaker than a man who yieldeth where there is no necessity: The VVoman gave it me, then, is but a weak apology.
but he is Weaker than a man who yieldeth where there is no necessity: The VVoman gave it me, then, is but a weak apology.
p-acp pns31 vbz jc cs dt n1 r-crq vvz c-crq pc-acp vbz dx n1: dt n1 vvd pn31 pno11, av, vbz p-acp dt j n1.
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6772
Further yet, What was the gift? was it of so rich a value as to countervail the loss of Paradise? No:
Further yet, What was the gift? was it of so rich a valve as to countervail the loss of Paradise? No:
jc av, r-crq vbds dt n1? vbds pn31 pp-f av j dt n1 c-acp pc-acp vvi dt n1 pp-f n1? uh-dx:
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it was DE FRUCTU ARBORIS, the fruit of the tree. We call it an Apple.
it was DE FRUCTU ARBORIS, the fruit of the tree. We call it an Apple.
pn31 vbds fw-fr fw-la fw-la, dt n1 pp-f dt n1. pns12 vvb pn31 dt n1.
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6774
Some would have it to be an Indian Fig. The Holy Ghost vouchsafeth not once to name it,
some would have it to be an Indian Fig. The Holy Ghost vouchsafeth not once to name it,
d vmd vhi pn31 pc-acp vbi dt jp np1 dt j n1 vvz xx a-acp pc-acp vvi pn31,
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6775
or to tell us what it was.
or to tell us what it was.
cc pc-acp vvi pno12 r-crq pn31 vbds.
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6776
Whatsoever it was, it was but fruit, and of that tree of which Man was forbidden to eat upon penalty of death.
Whatsoever it was, it was but fruit, and of that tree of which Man was forbidden to eat upon penalty of death.
r-crq pn31 vbds, pn31 vbds p-acp n1, cc pp-f d n1 pp-f r-crq n1 vbds vvn pc-acp vvi p-acp n1 pp-f n1.
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6777
Quasi vero rationis aliquid haberet haec defensio, saith a Father; Quasi vero rationis Aliquid haberet haec Defense, Says a Father;
fw-la fw-la fw-la j fw-la fw-la fw-la, vvz dt n1;
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6778
As if this defense had any shew of reason in it, when he confesseth that he preferred this apple, this slight gift of the Woman,
As if this defence had any show of reason in it, when he Confesses that he preferred this apple, this slight gift of the Woman,
c-acp cs d n1 vhd d n1 pp-f n1 p-acp pn31, c-crq pns31 vvz cst pns31 vvd d n1, d j n1 pp-f dt n1,
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6779
before the command of God, The Woman gave me of the tree, and I did eat.
before the command of God, The Woman gave me of the tree, and I did eat.
p-acp dt n1 pp-f np1, dt n1 vvd pno11 pp-f dt n1, cc pns11 vdd vvi.
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6780
Here are two, God, and the Woman; the Gift, and the Command; the Apple, and Obedience.
Here Are two, God, and the Woman; the Gift, and the Command; the Apple, and obedience.
av vbr crd, np1, cc dt n1; dt n1, cc dt n1; dt n1, cc n1.
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6781
To hearken to the Woman, and to be deaf to God; to forsake the command for the gift;
To harken to the Woman, and to be deaf to God; to forsake the command for the gift;
p-acp vvi p-acp dt n1, cc pc-acp vbi j p-acp np1; pc-acp vvi dt n1 p-acp dt n1;
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6782
to fling off obedience at the sight of an apple, is that which sheweth Adam's sin in its full magnitude,
to fling off Obedience At the sighed of an apple, is that which shows Adam's since in its full magnitude,
pc-acp vvi a-acp n1 p-acp dt n1 pp-f dt n1, vbz d r-crq vvz npg1 n1 p-acp po31 j n1,
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6783
and yet is taken-in here for an apologie.
and yet is taken-in Here for an apology.
cc av vbz j av p-acp dt n1.
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6784
But perhaps this fruit may be of high price, this apple may be an apple of God, with this glorious inscription upon it, ERITIS SICUT DII, if ye eat it, ye shall be as Gods:
But perhaps this fruit may be of high price, this apple may be an apple of God, with this glorious inscription upon it, YOU WILL BE SICUT GODS, if you eat it, you shall be as God's:
p-acp av d n1 vmb vbi pp-f j n1, d n1 vmb vbi dt n1 pp-f np1, p-acp d j n1 p-acp pn31, np1 fw-la fw-la, cs pn22 vvb pn31, pn22 vmb vbi c-acp n2:
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6785
Who would not venture then to touch upon such hopes? who would not eat an Apple to become a God? It is true,
Who would not venture then to touch upon such hope's? who would not eat an Apple to become a God? It is true,
r-crq vmd xx vvi av pc-acp vvi p-acp d n2? q-crq vmd xx vvi dt n1 pc-acp vvi dt n1? pn31 vbz j,
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6786
if this had not been the Devil's inscription, whose every letter is a lie, and whose greatest gift is not worth an apple, whose kingdoms of the world and glorie of them are overbought with a thought.
if this had not been the Devil's inscription, whose every Letter is a lie, and whose greatest gift is not worth an apple, whose kingdoms of the world and glory of them Are overbought with a Thought.
cs d vhd xx vbn dt ng1 n1, rg-crq d n1 vbz dt n1, cc r-crq js n1 vbz xx j dt n1, rg-crq n2 pp-f dt n1 cc n1 pp-f pno32 vbr vvn p-acp dt n1.
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6787
Mala emtio, saith the Oratour, semper ingrata est, quia semper exprobrare videtur domino stultitiam; Mala emtio, Says the Orator, semper Ingrata est, quia semper exprobrare videtur domino stultitiam;
fw-la fw-la, vvz dt n1, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la;
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6788
An evil bargain is an ey-sore, because it alwayes upbraideth him with folly who made it.
an evil bargain is an ey-sore, Because it always upbraideth him with folly who made it.
dt j-jn n1 vbz dt j, c-acp pn31 av vvz pno31 p-acp n1 r-crq vvd pn31.
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6789
And such a bargain here had our first father made.
And such a bargain Here had our First father made.
cc d dt n1 av vhd po12 ord n1 vvd.
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6790
He had bought gravel for bread, wind for treasure, spem pretio, hope for a certainty, a lie for truth; an apple for paradise.
He had bought gravel for bred, wind for treasure, spem Precio, hope for a certainty, a lie for truth; an apple for paradise.
pns31 vhd vvn n1 p-acp n1, n1 p-acp n1, fw-la fw-la, vvb p-acp dt n1, dt n1 p-acp n1; dt n1 p-acp n1.
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6791
The Woman, the Gift, the gift of an Apple, these are brought-in for an excuse, but are indeed a libel.
The Woman, the Gift, the gift of an Apple, these Are brought-in for an excuse, but Are indeed a libel.
dt n1, dt n1, dt n1 pp-f dt n1, d vbr j p-acp dt n1, cc-acp vbr av dt n1.
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6792
Further still, to aggrandize Adam's fault, consider how the reason of his excuse doth render it most unreasonable.
Further still, to aggrandise Adam's fault, Consider how the reason of his excuse does render it most unreasonable.
jc j, p-acp n1 npg1 n1, vvb c-crq dt n1 pp-f po31 n1 vdz vvi pn31 av-ds j.
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6793
Why doth he make so buisy a defense? why doth he shift all the blame from himself upon the woman? Here was no just detestation of the offence, but only fear of punishment.
Why does he make so busy a defence? why does he shift all the blame from himself upon the woman? Here was no just detestation of the offence, but only Fear of punishment.
q-crq vdz pns31 vvi av j dt n1? q-crq vdz pns31 vvi d dt n1 p-acp px31 p-acp dt n1? av vbds dx j n1 pp-f dt n1, cc-acp av-j n1 pp-f n1.
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6794
The fruit of the tree had been pleasant to the eyes and tast, but MORTE MORIERIS, Thou shalt surely die, was bitter as gall.
The fruit of the tree had been pleasant to the eyes and taste, but MORTE MORIERIS, Thou shalt surely die, was bitter as Gall.
dt n1 pp-f dt n1 vhd vbn j p-acp dt n2 cc n1, cc-acp fw-la fw-la, pns21 vm2 av-j vvi, vbds j c-acp n1.
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6795
He would offend with the woman, but with the woman he would not be punished. For love of her he did eat;
He would offend with the woman, but with the woman he would not be punished. For love of her he did eat;
pns31 vmd vvi p-acp dt n1, cc-acp p-acp dt n1 pns31 vmd xx vbi vvn. p-acp n1 pp-f pno31 pns31 vdd vvi;
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6796
but now he hath eaten, see how he loveth her. Behold, the Lord cometh with a fiery sword to take vengeance for his sin!
but now he hath eaten, see how he loves her. Behold, the Lord comes with a fiery sword to take vengeance for his since!
cc-acp av pns31 vhz vvn, vvb c-crq pns31 vvz pno31. vvb, dt n1 vvz p-acp dt j n1 pc-acp vvi n1 p-acp po31 n1!
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6797
Doth he oppose himself to the danger? doth he stand between the sword and his wife? doth he urge her weakness? doth he plead for her? doth he call for the blow on himself? No:
Does he oppose himself to the danger? does he stand between the sword and his wife? does he urge her weakness? does he plead for her? does he call for the blow on himself? No:
vdz pns31 vvi px31 p-acp dt n1? vdz pns31 vvi p-acp dt n1 cc po31 n1? vdz pns31 vvi po31 n1? vdz pns31 vvi p-acp pno31? vdz pns31 vvi p-acp dt n1 p-acp px31? uh-dx:
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6798
She gave, and let the blow light upon her. Pernitiosè misericors, & pernitiosiùs crudelis, saith Bernard;
She gave, and let the blow Light upon her. Pernitiosè misericors, & pernitiosiùs crudelis, Says Bernard;
pns31 vvd, cc vvb dt n1 n1 p-acp pno31. np1 n2, cc fw-la fw-la, vvz np1;
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6799
He had been too pliant and kind to sin with his wife, but now most cruel when he should be merciful.
He had been too pliant and kind to sin with his wife, but now most cruel when he should be merciful.
pns31 vhd vbn av j cc j pc-acp vvi p-acp po31 n1, cc-acp av av-ds j c-crq pns31 vmd vbi j.
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6800
It was too much mercy to joyn with her in the sin, but cruelty without mercy to leave her in the Punishment.
It was too much mercy to join with her in the since, but cruelty without mercy to leave her in the Punishment.
pn31 vbds av d n1 pc-acp vvi p-acp pno31 p-acp dt n1, cc-acp n1 p-acp n1 pc-acp vvi pno31 p-acp dt n1.
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6801
And here is a sign that Adam is fallen indeed, even fallen from the high degree of a Lord to the low condition of a Servant;
And Here is a Signen that Adam is fallen indeed, even fallen from the high degree of a Lord to the low condition of a Servant;
cc av vbz dt n1 cst np1 vbz vvn av, av vvn p-acp dt j n1 pp-f dt n1 p-acp dt j n1 pp-f dt n1;
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6802
who feareth not to offend, but to be punished; would break the command at pleasure but that Death is the best reward that followeth.
who fears not to offend, but to be punished; would break the command At pleasure but that Death is the best reward that follows.
r-crq vvz xx pc-acp vvi, cc-acp pc-acp vbi vvn; vmd vvi dt n1 p-acp n1 p-acp d n1 vbz dt js n1 cst vvz.
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6803
To a good man Punishment appeareth not in so horrid a shape as sin:
To a good man Punishment appears not in so horrid a shape as since:
p-acp dt j n1 n1 vvz xx p-acp av j dt n1 p-acp n1:
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6804
for punishment is but the evil of passion inflicted for the evil of action, and of the two the evil of action is far the worse.
for punishment is but the evil of passion inflicted for the evil of actium, and of the two the evil of actium is Far the Worse.
p-acp n1 vbz p-acp dt n-jn pp-f n1 vvn p-acp dt n-jn pp-f n1, cc pp-f dt crd dt n-jn pp-f n1 vbz av-j dt jc.
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6805
The lips of an harlot are far worse then the biting of a cockatrice: Theft is far worse then the whip:
The lips of an harlot Are Far Worse then the biting of a cockatrice: Theft is Far Worse then the whip:
dt n2 pp-f dt n1 vbr av-j av-jc cs dt n-vvg pp-f dt n1: n1 vbz av-j av-jc cs dt n1:
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6806
Yea, to sin, as Anselm saith, is far worse then to be damned. For there is a kind of justice in punishment which is not sin.
Yea, to since, as Anselm Says, is Far Worse then to be damned. For there is a kind of Justice in punishment which is not since.
uh, p-acp n1, c-acp np1 vvz, vbz av-j av-jc cs pc-acp vbi vvn. p-acp pc-acp vbz dt n1 pp-f n1 p-acp n1 r-crq vbz xx n1.
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6807
NONLATINALPHABET, Neither God nor Man will deny but that it is most just that he who sinneth should suffer for his sin.
, Neither God nor Man will deny but that it is most just that he who Sinneth should suffer for his since.
, dx n1 ccx n1 vmb vvi cc-acp cst pn31 vbz av-ds j cst pns31 r-crq vvz vmd vvi p-acp po31 n1.
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6808
Omnis pana, si justa est, peccati paena est, saith Augustine. But for sin punishment were not just.Omnis Pana, si Justa est, peccati paena est, Says Augustine. But for since punishment were not just.
fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la, vvz np1. p-acp p-acp n1 n1 vbdr xx j.
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6809
We may bespeak Adam in the stile of the imperial Law, ipse te subdedisti paenae; thou hast brought thy self under punishment,
We may bespeak Adam in the style of the imperial Law, ipse te subdedisti Paenae; thou hast brought thy self under punishment,
pns12 vmb vvi np1 p-acp dt n1 pp-f dt j-jn n1, fw-la fw-la fw-la fw-la; pns21 vh2 vvn po21 n1 p-acp n1,
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6810
and deservest to have it doubled for shifting it off to thy wife. He had taken possession of Paradise upon condition, and had made a contract with God:
and deservest to have it doubled for shifting it off to thy wife. He had taken possession of Paradise upon condition, and had made a contract with God:
cc vv2 pc-acp vhi pn31 vvn p-acp vvg pn31 a-acp p-acp po21 n1. pns31 vhd vvn n1 pp-f n1 p-acp n1, cc vhd vvn dt n1 p-acp np1:
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6811
And the Scholiast on the fifth of Aristotle's Ethicks will tell us, NONLATINALPHABET, There is in punishment a kind of giving and receiving;
And the Scholiast on the fifth of Aristotle's Ethics will tell us,, There is in punishment a kind of giving and receiving;
cc dt n1 p-acp dt ord pp-f npg1 n2 vmb vvi pno12,, a-acp vbz p-acp n1 dt n1 pp-f vvg cc vvg;
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6812
in which the nature of all contracts doth consist. He who receiveth by theft, NONLATINALPHABET. The Latine phrase is, dabit paenas, he must give punishment.
in which the nature of all contracts does consist. He who receives by theft,. The Latin phrase is, Dabit Penalty, he must give punishment.
p-acp r-crq dt n1 pp-f d n2 vdz vvi. pns31 r-crq vvz p-acp n1,. dt jp n1 vbz, vvb n2, pns31 vmb vvi n1.
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6813
Adam receiveth an apple, and he must give paradise, yea his life, for it.
Adam receives an apple, and he must give paradise, yea his life, for it.
np1 vvz dt n1, cc pns31 vmb vvi n1, uh po31 n1, c-acp pn31.
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6814
We have said enough to shew that Adam did but pavementare peccatum, as St. Augustin speaketh, parget and plaister ever his sin, and did NONLATINALPHABET, alleage that for a cause of his transgression which in truth was none. But,
We have said enough to show that Adam did but pavementare peccatum, as Saint Augustin speaks, parget and plaster ever his since, and did, allege that for a cause of his Transgression which in truth was none. But,
pns12 vhb vvn av-d pc-acp vvi cst np1 vdd p-acp fw-la fw-la, p-acp n1 np1 vvz, n1 cc n1 av po31 n1, cc vdd, vvb cst p-acp dt n1 pp-f po31 n1 r-crq p-acp n1 vbds pix. p-acp,
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6815
In the last place, that which maketh his apologie worse than a lie;
In the last place, that which makes his apology Worse than a lie;
p-acp dt ord n1, cst r-crq vvz po31 n1 av-jc cs dt n1;
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6816
and rendreth his excuse inexcusable, is, that he removeth the fault from the Woman on God himself;
and rendereth his excuse inexcusable, is, that he Removeth the fault from the Woman on God himself;
cc vvz po31 n1 j, vbz, cst pns31 vvz dt n1 p-acp dt n1 p-acp np1 px31;
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6817
Not the Woman alone is brought in, but MULIER QUAM TU DEDISTI, The Woman whom thou gavest me, she gave me of the tree, and I did eat.
Not the Woman alone is brought in, but MULIER QUAM TU DEDISTI, The Woman whom thou Gavest me, she gave me of the tree, and I did eat.
xx dt n1 av-j vbz vvn p-acp, cc-acp fw-la fw-la fw-la fw-la, dt n1 ro-crq pns21 vvd2 pno11, pns31 vvd pno11 pp-f dt n1, cc pns11 vdd vvi.
(24) sermon (DIV1)
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6818
Which indeed is a plain sophism non causae pro causa: That is made a cause which is not a cause, but an occasion only.
Which indeed is a plain sophism non causae Pro causa: That is made a cause which is not a cause, but an occasion only.
r-crq av vbz dt j n1 fw-fr fw-la fw-la fw-la: cst vbz vvn dt n1 r-crq vbz xx dt n1, cc-acp dt n1 av-j.
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6819
It is a common axiome, Causa causae est causa causati, That which produceth the cause, produceth also the effect of that cause:
It is a Common axiom, Causa causae est causa causati, That which Produceth the cause, Produceth also the Effect of that cause:
pn31 vbz dt j n1, fw-la fw-la fw-la fw-la fw-la, cst r-crq vvz dt n1, vvz av dt n1 pp-f d n1:
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6820
And it is true in Causes and effects essentially coordinate. But here it is not so, God indeed gave Adam the Woman:
And it is true in Causes and effects essentially coordinate. But Here it is not so, God indeed gave Adam the Woman:
cc pn31 vbz j p-acp n2 cc n2 av-j j. p-acp av pn31 vbz xx av, np1 av vvd np1 dt n1:
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6821
but he gave him not the Woman to give him the Apple Dedit sociam, non tentatricem;
but he gave him not the Woman to give him the Apple Dedit sociam, non tentatricem;
cc-acp pns31 vvd pno31 xx dt n1 pc-acp vvi pno31 dt n1 fw-la fw-la, fw-la fw-la;
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6822
He gave her for a companion, not for a tempter: He gave her not to do that which he had so plainly forbidden.
He gave her for a Companion, not for a tempter: He gave her not to do that which he had so plainly forbidden.
pns31 vvd pno31 p-acp dt n1, xx p-acp dt n1: pns31 vvd pno31 xx pc-acp vdi d r-crq pns31 vhd av av-j vvn.
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The true cause of Adam's sin was in himself and in his own will.
The true cause of Adam's since was in himself and in his own will.
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And hence it cometh to pass that neither our Virtues are as they appear;
And hence it comes to pass that neither our Virtues Are as they appear;
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It was not the Woman, which God gave him, but the Woman which he gave himself, who gave him the fruit:
It was not the Woman, which God gave him, but the Woman which he gave himself, who gave him the fruit:
pn31 vbds xx dt n1, r-crq np1 vvd pno31, cc-acp dt n1 r-crq pns31 vvd px31, r-crq vvd pno31 dt n1:
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God gave him a Woman to be obedient to him, not to command him. God gave him a Will to incline to his command, but not to break it.
God gave him a Woman to be obedient to him, not to command him. God gave him a Will to incline to his command, but not to break it.
np1 vvd pno31 dt n1 pc-acp vbi j p-acp pno31, xx pc-acp vvi pno31. np1 vvd pno31 dt n1 pc-acp vvi p-acp po31 n1, cc-acp xx pc-acp vvi pn31.
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Whatsoever God gave him was good:
Whatsoever God gave him was good:
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The Woman was good, the Fruit was good, his Will was good, the Command was good;
The Woman was good, the Fruit was good, his Will was good, the Command was good;
dt n1 vbds j, dt n1 vbds j, po31 n1 vbds j, dt n1 vbds j;
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but he gave himself a Woman who was a seducer, fruit which was poison, a will which was irregular,
but he gave himself a Woman who was a seducer, fruit which was poison, a will which was irregular,
cc-acp pns31 vvd px31 dt n1 r-crq vbds dt n1, n1 r-crq vbds n1, dt n1 r-crq vbds j,
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and the command he made his ruine.
and the command he made his ruin.
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And now he who affected to become like unto God, doth desire also to make God like to himself;
And now he who affected to become like unto God, does desire also to make God like to himself;
cc av pns31 r-crq vvd pc-acp vvi av-j p-acp np1, vdz vvi av pc-acp vvi np1 av-j p-acp px31;
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he who would be made a God, maketh God a man, and bringeth him in as guilty of the transgression:
he who would be made a God, makes God a man, and brings him in as guilty of the Transgression:
pns31 r-crq vmd vbi vvn dt n1, vv2 np1 dt n1, cc vvz pno31 p-acp c-acp j pp-f dt n1:
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And so he added to his guilt by defending it, ut culpa ejus atrocior fieret discussa, quà m fuit perpetrata, saith the Father:
And so he added to his guilt by defending it, ut culpa His atrocior fieret discussa, quà m fuit perpetrata, Says the Father:
cc av pns31 vvd p-acp po31 n1 p-acp vvg pn31, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvz dt n1:
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His sin was greater being excused than it was when first committed. To exalt it to the highest, we may well call it Blasphemy.
His since was greater being excused than it was when First committed. To exalt it to the highest, we may well call it Blasphemy.
png31 n1 vbds jc vbg vvd cs pn31 vbds c-crq ord vvd. p-acp vvi pn31 p-acp dt js, pns12 vmb av vvi pn31 n1.
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For as we may blaspheme by giving that to the Creature which is proper to God,
For as we may Blaspheme by giving that to the Creature which is proper to God,
p-acp c-acp pns12 vmb vvi p-acp vvg cst p-acp dt n1 r-crq vbz j p-acp np1,
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so may we also by attributing that to God which is the Creatures only. To worship an Angel, or a Saint, is contumelious to God;
so may we also by attributing that to God which is the Creatures only. To worship an Angel, or a Saint, is contumelious to God;
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to make God an Angel is blasphemy;
to make God an Angel is blasphemy;
pc-acp vvi np1 dt n1 vbz n1;
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what is it then to make him a Man? what is it to make him a Sinner? I know nothing that Adam could call his own but the transgression.
what is it then to make him a Man? what is it to make him a Sinner? I know nothing that Adam could call his own but the Transgression.
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There is some truth in the TU DEDISTI; for his Wife God had given him: So Paradise was God's gift, and his Body God had created him.
There is Some truth in the TU DEDISTI; for his Wife God had given him: So Paradise was God's gift, and his Body God had created him.
pc-acp vbz d n1 p-acp dt fw-la fw-la; p-acp po31 n1 np1 vhd vvn pno31: av n1 vbds npg1 n1, cc po31 n1 np1 vhd vvn pno31.
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But if we bring-in his Sin, then TU DEDISTI is blasphemy: For God gave him not that, nay God could not give it him;
But if we bringing his since, then TU DEDISTI is blasphemy: For God gave him not that, nay God could not give it him;
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but he must father it who was the father of us all. To recollect all, and lay before you these bella tectoriola, these excuses, in brief.
but he must father it who was the father of us all. To recollect all, and lay before you these Bella tectoriola, these excuses, in brief.
cc-acp pns31 vmb n1 pn31 r-crq vbds dt n1 pp-f pno12 d. pc-acp vvi d, cc vvd p-acp pn22 d fw-la fw-es, d n2, p-acp j.
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What if the Woman gave it? The Man was stronger then the Woman, and Lord over her.
What if the Woman gave it? The Man was Stronger then the Woman, and Lord over her.
q-crq cs dt n1 vvd pn31? dt n1 vbds jc cs dt n1, cc n1 p-acp pno31.
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What though it were a Gift? He had will to refuse it, his hands were not bound,
What though it were a Gift? He had will to refuse it, his hands were not bound,
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nor his feet put into fetters; there was no chain of necessity to force him. But then it was but an Apple:
nor his feet put into fetters; there was no chain of necessity to force him. But then it was but an Apple:
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and what was all the fruit in Paradise to the loss of his obedience? What was the Devil's promise to God's threatning? how unjust and cruel was he to his wife, in transferring the fault upon her? Lastly,
and what was all the fruit in Paradise to the loss of his Obedience? What was the Devil's promise to God's threatening? how unjust and cruel was he to his wife, in transferring the fault upon her? Lastly,
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how blasphemous was he against God, in imputing his very gift unto him as the only cause of his sin? If the Woman seduce him, must it be with a Gift? If a Gift will prevail, must it be no more then an Apple? Must an Inscription, a Promise, a Lie deceive him? and must he buy the false hope of eternity with the certain loss of Paradise? If he sin with Eve,
how blasphemous was he against God, in imputing his very gift unto him as the only cause of his since? If the Woman seduce him, must it be with a Gift? If a Gift will prevail, must it be no more then an Apple? Must an Inscription, a Promise, a Lie deceive him? and must he buy the false hope of eternity with the certain loss of Paradise? If he sin with Eve,
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why is he unwilling to be punished with Eve? And why doth he dispute with God,
why is he unwilling to be punished with Eve? And why does he dispute with God,
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and darken counsel by words without knowledg? We may well cry out, Adam, where art thou? In a thicket amongst the trees, nay, amongst the leaves.
and darken counsel by words without knowledge? We may well cry out, Adam, where art thou? In a thicket among the trees, nay, among the leaves.
cc vvb n1 p-acp n2 p-acp n1? pns12 vmb av vvi av, np1, q-crq vb2r pns21? p-acp dt n1 p-acp dt n2, uh-x, p-acp dt n2.
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For all excuses are so, even leaves, nay, not so good shelter as leaves: for they do not cover, but betray us.
For all excuses Are so, even leaves, nay, not so good shelter as leaves: for they do not cover, but betray us.
p-acp d n2 vbr av, av vvz, uh-x, xx av j n1 c-acp vvz: c-acp pns32 vdb xx vvi, cc-acp vvb pno12.
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Adam increaseth his shame by endeavouring to hide it. Mulier quam dedisti, is not an excuse, but an accusation.
Adam increases his shame by endeavouring to hide it. Mulier quam dedisti, is not an excuse, but an accusation.
np1 vvz po31 n1 p-acp vvg pc-acp vvi pn31. fw-la fw-la fw-la, vbz xx dt n1, cc-acp dt n1.
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And now I wish that the leaves of those trees among which Adam hid himself had cast their shadow only upon him.
And now I wish that the leaves of those trees among which Adam hid himself had cast their shadow only upon him.
cc av pns11 vvb cst dt n2 pp-f d n2 p-acp r-crq np1 vvd px31 vhd vvn po32 n1 av-j p-acp pno31.
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But we may say as St. Ambrose doth of the storie of Naboth and Ahab, Adami historia tempore vetus est, usu quotidiana;
But we may say as Saint Ambrose does of the story of Naboth and Ahab, Adam History tempore Vetus est, usu Quotidian;
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This historie of Adam is as antient as the World; but is fresh in practice, and still revived by the sons of Adam.
This history of Adam is as ancient as the World; but is fresh in practice, and still revived by the Sons of Adam.
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We may therefore be as bold to discover our own nakedness as we have been to pluck our first father from behind the bush.
We may Therefore be as bold to discover our own nakedness as we have been to pluck our First father from behind the bush.
pns12 vmb av vbi a-acp j pc-acp vvi po12 d n1 c-acp pns12 vhb vbn pc-acp vvi po12 ord n1 p-acp p-acp dt n1.
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We have all sinned after the similitude of Adam's transgression, and we are as ready to excuse sin as to commit it;
We have all sinned After the similitude of Adam's Transgression, and we Are as ready to excuse since as to commit it;
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that we may seem to take this at least from Adam, as Pelagius thought we do all other defects, only by imitation.
that we may seem to take this At least from Adam, as Pelagius Thought we do all other defects, only by imitation.
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Do we only excuse our sin? No;
Do we only excuse our since? No;
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Many times we defend it by the Gospel, and even sanctifie it by the doctrine of Christ himself.
Many times we defend it by the Gospel, and even sanctify it by the Doctrine of christ himself.
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Superstition we commend for Reverence, prophaneness for Christian liberty, indiscretion for Zeal, will-worship for Obedience:
Superstition we commend for reverence, profaneness for Christian liberty, indiscretion for Zeal, will-worship for obedience:
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Nay, doth not Rebellion come towards us under the grave habit of Religion, with a Sword in one hand,
Nay, does not Rebellion come towards us under the grave habit of Religion, with a Sword in one hand,
uh-x, vdz xx n1 vvn p-acp pno12 p-acp dt j n1 pp-f n1, p-acp dt n1 p-acp crd n1,
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and a Bible in the other;
and a bible in the other;
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as if God himself had decreed to set up these men of Belial against his own ordinance,
as if God himself had decreed to Set up these men of Belial against his own Ordinance,
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and the word of God were powerful not to demolish imaginations, but Kingdoms.
and the word of God were powerful not to demolish Imaginations, but Kingdoms.
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The Oratour telleth us, that honesta verba moribus perdidimus, by our evil manners we have lost the proper and native signification of many good and honest words,
The Orator Telleth us, that Honesta verba moribus perdidimus, by our evil manners we have lost the proper and native signification of many good and honest words,
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so have we also almost lost the knowledg of our Sins in words, in borrowed titles, and assumptitious names.
so have we also almost lost the knowledge of our Sins in words, in borrowed titles, and assumptitious names.
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nor our Vices appear to us as they are, but we look upon our defects without grief,
nor our Vices appear to us as they Are, but we look upon our defects without grief,
ccx po12 n2 vvi p-acp pno12 c-acp pns32 vbr, cc-acp pns12 vvb p-acp po12 n2 p-acp n1,
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and applaud our false virtues with joy, our feigned Temperance, our adulterate Charity, our mock-Fasts, our superficial Mortification, our spurious Humility, our irregular Devotion, our Pharisaical Zelé, our Obedience with a sword drawn and ready to strike:
and applaud our false Virtues with joy, our feigned Temperance, our adulterate Charity, our Mock fasts, our superficial Mortification, our spurious Humility, our irregular Devotion, our Pharisaical Zelé, our obedience with a sword drawn and ready to strike:
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Nor are we content alone to be deceived, but we affect it, & sub nomine religionis famulamur errori, we talk of God,
Nor Are we content alone to be deceived, but we affect it, & sub nomine Religion famulamur errori, we talk of God,
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but worship our own imaginations, & sub velamento nominis Christi adversus nomen Christi militamus, we fight against Christ even under his own colours.
but worship our own Imaginations, & sub velamento Nominis Christ Adversus Nome Christ militamus, we fight against christ even under his own colours.
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This disease of Adam's runs through each vein and passage of our soul, by which we are still unlike ourselves,
This disease of Adam's runs through each vein and passage of our soul, by which we Are still unlike ourselves,
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like Adam indeed in Paradise, but then when he was in the thicket, and like unto him out of the thicket,
like Adam indeed in Paradise, but then when he was in the thicket, and like unto him out of the thicket,
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but with an excuse in his mouth.
but with an excuse in his Mouth.
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We may observe, that many things in themselves not commendable do yet help to make up our defects,
We may observe, that many things in themselves not commendable doe yet help to make up our defects,
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and one vice serveth to set out another. Impudence promoteth Ignorance. For do we not see many whose boldness is the greatest part of their learning,
and one vice serves to Set out Another. Impudence promoteth Ignorance. For doe we not see many whose boldness is the greatest part of their learning,
cc crd n1 vvz pc-acp vvi av j-jn. n1 vvz n1. p-acp n1 pns12 xx vvi d rg-crq n1 vbz dt js n1 pp-f po32 n1,
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and whose confidence is taken for judgment and wisdome? Good God! what cannot a brow of brass, a sad countenance and a forced deportment do? This Quintilian maketh one reason why amongst the vulgar sort Ignorance many times beareth the bell,
and whose confidence is taken for judgement and Wisdom? Good God! what cannot a brow of brass, a sad countenance and a forced deportment do? This Quintilian makes one reason why among the Vulgar sort Ignorance many times bears the bell,
cc rg-crq n1 vbz vvn p-acp n1 cc n1? j np1 r-crq vmbx dt n1 pp-f n1, dt j n1 cc dt j-vvn n1 vdb? np1 np1 vvz crd n1 c-crq p-acp dt j n1 n1 d n2 vvz dt n1,
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6876
and is more amiable and gratious than Knowledg.
and is more amiable and gracious than Knowledge.
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And may we not in like manner think that that peace and quietness we have at home in our own breasts,
And may we not in like manner think that that peace and quietness we have At home in our own breasts,
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and that approbation we gain abroad, is due;
and that approbation we gain abroad, is due;
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6879
not alwaies to our virtue, but ofttimes to our whorish and impudent looks, not to that constant tenour and equality of life which Reason prescribeth,
not always to our virtue, but ofttimes to our whorish and impudent looks, not to that constant tenor and equality of life which Reason prescribeth,
xx av p-acp po12 n1, cc-acp av p-acp po12 j cc j n2, xx p-acp d j n1 cc n1 pp-f n1 r-crq n1 vvz,
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6880
but to this art of apologizing, to our manifold evasions and excuses;
but to this art of apologizing, to our manifold evasions and excuses;
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which, if we look nearer upon them, are of a fouler aspect then those sins they colour and commend.
which, if we look nearer upon them, Are of a Fowler aspect then those Sins they colour and commend.
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To come close home therefore, we will stay a little, and draw the parallel, and shew the similitude that is betwixt Adam and his sons.
To come close home Therefore, we will stay a little, and draw the parallel, and show the similitude that is betwixt Adam and his Sons.
pc-acp vvi av-j av-an av, pns12 vmb vvi dt j, cc vvi dt n1, cc vvi dt n1 cst vbz p-acp np1 cc po31 n2.
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We shall still find a Mulier dedit to be our plea as well as his.
We shall still find a Mulier dedit to be our plea as well as his.
pns12 vmb av vvi dt fw-la fw-la pc-acp vbi po12 n1 c-acp av c-acp png31.
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Some Woman, something weaker then our selves, overthroweth us, and then is taken-in for an excuse. Omnes homines vitiis nostris favemus;
some Woman, something Weaker then our selves, Overthroweth us, and then is taken-in for an excuse. Omnes homines Vitiis nostris favemus;
d n1, pi jc cs po12 n2, vvz pno12, cc av vbz j p-acp dt n1. fw-la fw-la fw-la fw-la fw-la;
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& quod propriâ facimus voluntate, ad naturae referimus necessitatem. saith Hierom to Amandus, We all favour ourselves, and our vices too;& quod propriâ facimus voluntate, ad naturae referimus necessitatem. Says Hieronymus to Amandus, We all favour ourselves, and our vices too;
cc vvd fw-la fw-la fw-la, fw-la fw-la fw-la fw-la. vvz np1 p-acp np1, pns12 d vvi px12, cc po12 n2 av;
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If we taste the forbidden fruit, we are ready to say, The Woman gave it us.
If we taste the forbidden fruit, we Are ready to say, The Woman gave it us.
cs pns12 vvb dt j-vvn n1, pns12 vbr j pc-acp vvi, dt n1 vvd pn31 pno12.
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Again, it is some gift, some profer, that prevaileth with us, something pleasant to the eye, something that flattereth the body and tickleth the phansie, something that insinuateth it self through our senses,
Again, it is Some gift, Some proffer, that prevails with us, something pleasant to the eye, something that Flattereth the body and tickleth the fancy, something that insinuates it self through our Senses,
av, pn31 vbz d n1, d n1, cst vvz p-acp pno12, pi j p-acp dt n1, pi cst vvz dt n1 cc vvz dt n1, pi cst vvz pn31 n1 p-acp po12 n2,
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and so by degrees worketh upward, and at last gaineth power over that which is NONLATINALPHABET, and should command, our Reason and Understanding.
and so by Degrees works upward, and At last gains power over that which is, and should command, our Reason and Understanding.
cc av p-acp n2 vvz av-j, cc p-acp ord vvz n1 p-acp d r-crq vbz, cc vmd vvi, po12 n1 cc n1.
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Whatsoever it is, it is but a Gift, and may be refused. Homo potest peccare; sed, si nolit, non facit, saith St. Augustine; Man may fall into sin;
Whatsoever it is, it is but a Gift, and may be refused. Homo potest Peccare; said, si nolit, non facit, Says Saint Augustine; Man may fallen into since;
r-crq pn31 vbz, pn31 vbz p-acp dt n1, cc vmb vbi vvn. fw-la fw-la uh; vvd, fw-la n1, fw-fr fw-la, vvz n1 np1; n1 vmb vvi p-acp n1;
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but if he will not, he doth not. What though it be pleasant? I may distast it.
but if he will not, he does not. What though it be pleasant? I may distaste it.
cc-acp cs pns31 vmb xx, pns31 vdz xx. q-crq cs pn31 vbb j? pns11 vmb n1 pn31.
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What though it flatter? I may frown upon it. What though it be Honour? I may look down upon it.
What though it flatter? I may frown upon it. What though it be Honour? I may look down upon it.
q-crq cs pn31 vvb? pns11 vmb vvi p-acp pn31. q-crq cs pn31 vbb n1? pns11 vmb vvi a-acp p-acp pn31.
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What though it be Wealth? I may cast it upon the waters, or fling it into the sea.
What though it be Wealth? I may cast it upon the waters, or fling it into the sea.
q-crq cs pn31 vbb n1? pns11 vmb vvi pn31 p-acp dt n2, cc vvb pn31 p-acp dt n1.
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What if the Devil say, All these things will I give thee? If we will not reach out the hand, they are not a gift.
What if the devil say, All these things will I give thee? If we will not reach out the hand, they Are not a gift.
q-crq cs dt n1 vvb, d d n2 vmb pns11 vvi pno21? cs pns12 vmb xx vvi av dt n1, pns32 vbr xx dt n1.
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No insinuation, no flattery, no smiling tentation, no argument, no rhetorick is of more power and activity then the Will, which may either take or refuse the gift as it please.
No insinuation, no flattery, no smiling tentation, no argument, no rhetoric is of more power and activity then the Will, which may either take or refuse the gift as it please.
dx n1, dx n1, dx j-vvg n1, dx n1, dx n1 vbz pp-f dc n1 cc n1 av dt n1, r-crq vmb d vvi cc vvi dt n1 c-acp pn31 vvb.
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Further, as it is something presented in the manner of a gift which overcometh us,
Further, as it is something presented in the manner of a gift which Overcometh us,
av-jc, c-acp pn31 vbz pi vvn p-acp dt n1 pp-f dt n1 r-crq vvz pno12,
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so commonly it is but an Apple, something that cannot make us better, but may make us worse;
so commonly it is but an Apple, something that cannot make us better, but may make us Worse;
av av-j pn31 vbz p-acp dt n1, pi cst vmbx vvi pno12 vvi, cc-acp vmb vvi pno12 av-jc;
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something offered to our Hope, which we should fear; something that cannot be a gift till we have sold our selves;
something offered to our Hope, which we should Fear; something that cannot be a gift till we have sold our selves;
pi vvd p-acp po12 n1, r-crq pns12 vmd vvi; pi cst vmbx vbi dt n1 c-acp pns12 vhb vvn po12 n2;
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nor be dear to us till we are vile and base to our selves;
nor be dear to us till we Are vile and base to our selves;
ccx vbb av-jn p-acp pno12 c-acp pns12 vbr j cc j p-acp po12 n2;
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at the best but a guilded temptation, an Apple with an Inscription, with an ERITIS SICUT DII, upon it, with some promise, some shew,
At the best but a Guilded temptation, an Apple with an Inscription, with an YOU WILL BE SICUT GODS, upon it, with Some promise, Some show,
p-acp dt js p-acp dt vvn n1, dt n1 p-acp dt n1, p-acp dt np1 fw-la fw-la, p-acp pn31, p-acp d n1, d n1,
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and but a shew and glimpse, of some great blessing; but earthy and fading, yet varnished with some resemblance of heaven and eternity.
and but a show and glimpse, of Some great blessing; but earthy and fading, yet varnished with Some resemblance of heaven and eternity.
cc p-acp dt n1 cc n1, pp-f d j n1; cc-acp j cc j-vvg, av vvn p-acp d n1 pp-f n1 cc n1.
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Look upon those gifts which are most welcome unto us, and which we run after as unwilling to stay till they be proferred,
Look upon those Gifts which Are most welcome unto us, and which we run After as unwilling to stay till they be proffered,
n1 p-acp d n2 r-crq vbr av-ds j-jn p-acp pno12, cc r-crq pns12 vvb a-acp p-acp j pc-acp vvi c-acp pns32 vbb vvn,
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and ye shall find an ERITIS SICUT DII upon them. There is upon Honour such an Inscription;
and you shall find an YOU WILL BE SICUT GODS upon them. There is upon Honour such an Inscription;
cc pn22 vmb vvi dt np1 fw-la fw-la p-acp pno32. pc-acp vbz p-acp n1 d dt n1;
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For Honour either maketh us God's, or at least maketh us think we are so. There is the like upon Wealth:
For Honour either makes us God's, or At least makes us think we Are so. There is the like upon Wealth:
c-acp n1 av-d vvz pno12 np1|vbz, cc p-acp ds vvz pno12 vvi pns12 vbr av. pc-acp vbz dt j p-acp n1:
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for when our chests are full, how do we worship ourselves, and sacrifice to our own net! Nay, ye may see it written in the dresses and paint and forehead of the Harlot:
for when our chests Are full, how do we worship ourselves, and sacrifice to our own net! Nay, you may see it written in the Dresses and paint and forehead of the Harlot:
c-acp c-crq po12 n2 vbr j, q-crq vdb pns12 vvb px12, cc vvi p-acp po12 d n1! uh, pn22 vmb vvi pn31 vvn p-acp dt n2 cc vvi cc n1 pp-f dt n1:
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for are not the strumpets smiles the wantons paradise? are not her embraces his heaven? in a word, it is written upon every thing that is offered as a gift,
for Are not the strumpets smiles the wantons paradise? Are not her embraces his heaven? in a word, it is written upon every thing that is offered as a gift,
a-acp vbr xx dt n2 vvz dt n2-jn n1? vbr xx po31 n2 po31 n1? p-acp dt n1, pn31 vbz vvn p-acp d n1 cst vbz vvn p-acp dt n1,
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and being received is a sin:
and being received is a since:
cc vbg vvn vbz dt n1:
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For when we sin, volumus Divinam excellentiam imitari, saith the Father, we emulate the Majesty of the Highest, we acknowledg no superior,
For when we sin, volumus Divinam excellentiam imitari, Says the Father, we emulate the Majesty of the Highest, we acknowledge no superior,
c-acp c-crq pns12 vvb, fw-la fw-la fw-la fw-la, vvz dt n1, pns12 vvb dt n1 pp-f dt js, pns12 vvb dx j-jn,
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but would be as Gods, to do what we please. Lastly, the TU DEDIST I will come in too.
but would be as God's, to do what we please. Lastly, the TU DEDIST I will come in too.
cc-acp vmd vbi c-acp n2, pc-acp vdi r-crq pns12 vvb. ord, dt fw-la np1 pns11 vmb vvi p-acp av.
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For be it the World, God created it; be it Wealth, he openeth his hand and giveth it;
For be it the World, God created it; be it Wealth, he Openeth his hand and gives it;
p-acp vbi pn31 dt n1, np1 vvd pn31; vbb pn31 n1, pns31 vvz po31 n1 cc vvz pn31;
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be it Honour, he raiseth the poor out of the dust; be it our Flesh, he fashioneth it;
be it Honour, he Raiseth the poor out of the dust; be it our Flesh, he fashioneth it;
vbb pn31 n1, pns31 vvz dt j av pp-f dt n1; vbb pn31 po12 n1, pns31 vvz pn31;
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be it our Soul, he breathed it into us; be it our Understanding, it is a spark of his Divinity;
be it our Soul, he breathed it into us; be it our Understanding, it is a spark of his Divinity;
vbb pn31 po12 n1, pns31 vvd pn31 p-acp pno12; vbb pn31 po12 n1, pn31 vbz dt n1 pp-f po31 n1;
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be it our Will, he gave it us; be it our affections, they are the impressions of his hand:
be it our Will, he gave it us; be it our affections, they Are the impressions of his hand:
vbb pn31 po12 n1, pns31 vvd pn31 pno12; vbb pn31 po12 n2, pns32 vbr dt n2 pp-f po31 n1:
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But be it our Infirmity, we are too ready to say that that is a Woman too of God's making. But God never gave it.
But be it our Infirmity, we Are too ready to say that that is a Woman too of God's making. But God never gave it.
cc-acp vbb pn31 po12 n1, pns12 vbr av j pc-acp vvi d cst vbz dt n1 av pp-f npg1 vvg. p-acp np1 av-x vvd pn31.
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For suppose the Flesh be weak, yet the Spirit is strong: & si spiritus carne fortior, nostrâ culpâ infirmiora sectamur, saith Tertullian;
For suppose the Flesh be weak, yet the Spirit is strong: & si spiritus Carnem fortior, nostrâ culpâ infirmiora sectamur, Says Tertullian;
p-acp vvb dt n1 vbb j, av dt n1 vbz j: cc fw-la fw-la j fw-la, fw-la fw-la fw-la fw-la, vvz np1;
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If the Spirit be stronger than the Flesh, it is our fault if the weaker side prevail.
If the Spirit be Stronger than the Flesh, it is our fault if the Weaker side prevail.
cs dt n1 vbb jc cs dt n1, pn31 vbz po12 n1 cs dt jc n1 vvi.
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And therefore let us not flatter our selves, saith he, because we read in Scripture that the flesh is weak; for we read also that the spirit is ready, that we might know that we are to obey, not the flesh, but the spirit.
And Therefore let us not flatter our selves, Says he, Because we read in Scripture that the Flesh is weak; for we read also that the Spirit is ready, that we might know that we Are to obey, not the Flesh, but the Spirit.
cc av vvb pno12 xx vvi po12 n2, vvz pns31, c-acp pns12 vvb p-acp n1 cst dt n1 vbz j; p-acp pns12 vvb av d dt n1 vbz j, cst pns12 vmd vvi cst pns12 vbr pc-acp vvi, xx dt n1, cc-acp dt n1.
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Of all discourses those of our own infirmity prove many times most dangerous. For this indeed is the Woman which giveth us the Apple.
Of all discourses those of our own infirmity prove many times most dangerous. For this indeed is the Woman which gives us the Apple.
pp-f d n2 d pp-f po12 d n1 vvi d n2 av-ds j. p-acp d av vbz dt n1 r-crq vvz pno12 dt n1.
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If we blaspheme God's name, it is our infirmity; if we revenge our selves, it is our infirmity;
If we Blaspheme God's name, it is our infirmity; if we revenge our selves, it is our infirmity;
cs pns12 vvb npg1 n1, pn31 vbz po12 n1; cs pns12 vvb po12 n2, pn31 vbz po12 n1;
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if we steal, it is our infirmity; if we taste of forbidden pleasures, it is our infirmity:
if we steal, it is our infirmity; if we taste of forbidden pleasures, it is our infirmity:
cs pns12 vvb, pn31 vbz po12 n1; cs pns12 vvb pp-f j-vvn n2, pn31 vbz po12 n1:
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when our greatest infirmity is to talk so much of infirmity, and still to alledg it as an excuse of our faults.
when our greatest infirmity is to talk so much of infirmity, and still to allege it as an excuse of our Faults.
c-crq po12 js n1 vbz pc-acp vvi av d pp-f n1, cc av pc-acp vvi pn31 p-acp dt n1 pp-f po12 n2.
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Inevery sin we commit we renew this antient storie, and Eve continually overcometh Adam.
In every since we commit we renew this ancient story, and Eve continually Overcometh Adam.
j n1 pns12 vvb pns12 vvb d j n1, cc n1 av-j vvz np1.
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Nay further yet, as Adam excused himself by Eve, so do we excuse our selves by Adam;
Nay further yet, as Adam excused himself by Eve, so do we excuse our selves by Adam;
uh-x jc av, c-acp np1 vvd px31 p-acp n1, av vdb pns12 vvi po12 n2 p-acp np1;
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we lay all our sins on his shoulders, and hide all our actual transgressions within the folds of original corruption.
we lay all our Sins on his shoulders, and hide all our actual transgressions within the folds of original corruption.
pns12 vvb d po12 n2 p-acp po31 n2, cc vvi d po12 j n2 p-acp dt n2 pp-f j-jn n1.
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When God cometh to question us, and to ask us, Where and In what state we are, we cannot but be guilty and conscious to ourselves of sin;
When God comes to question us, and to ask us, Where and In what state we Are, we cannot but be guilty and conscious to ourselves of since;
c-crq np1 vvz pc-acp vvi pno12, cc pc-acp vvi pno12, c-crq cc p-acp r-crq n1 pns12 vbr, pns12 vmbx p-acp vbi j cc j p-acp px12 pp-f n1;
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we cannot but say that we have eaten, and done that which was forbidden:
we cannot but say that we have eaten, and done that which was forbidden:
pns12 vmbx p-acp vvi cst pns12 vhb vvn, cc vdn d r-crq vbds vvn:
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But then nolumus esse nostrum, quia malum agnoscimus, though the sin be ours, we are unwilling to own it because of its deformity, We carry Sin about us;
But then nolumus esse nostrum, quia malum agnoscimus, though the since be ours, we Are unwilling to own it Because of its deformity, We carry since about us;
cc-acp cs fw-la fw-la fw-la, fw-la fw-la fw-la, cs dt n1 vbi png12, pns12 vbr j pc-acp vvi pn31 c-acp pp-f po31 n1, pns12 vvb n1 p-acp pno12;
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Nay, saith Luther, unusquisque infernum in se habet, every man hath an Hell within himself, and therefore he casteth-in this water, these cold excuses, to cool and allay it.
Nay, Says Luther, unusquisque infernum in se habet, every man hath an Hell within himself, and Therefore he casteth-in this water, these cold excuses, to cool and allay it.
uh, vvz np1, fw-la fw-la p-acp fw-la fw-la, d n1 vhz dt n1 p-acp px31, cc av pns31 j d n1, d j-jn n2, pc-acp vvi cc vvi pn31.
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And thus ye see what a near resemblance and likeness there is between Adam and his posterity, that we are so like him in this art of apologizing, Ut sit tam similis sibi nec ipse, that we cannot easily tell whether had most skill to paint Sin with an excuse, the Father, or the Children.
And thus you see what a near resemblance and likeness there is between Adam and his posterity, that we Are so like him in this art of apologizing, Ut sit tam Similis sibi nec ipse, that we cannot Easily tell whither had most skill to paint since with an excuse, the Father, or the Children.
cc av pn22 vvb r-crq dt j n1 cc n1 pc-acp vbz p-acp np1 cc po31 n1, cst pns12 vbr av av-j pno31 p-acp d n1 pp-f vvg, fw-mi fw-la fw-la fw-la fw-la fw-la fw-la, cst pns12 vmbx av-j vvi cs vhd ds n1 pc-acp vvi n1 p-acp dt n1, dt n1, cc dt n2.
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Adam behind the bush, Adam with a Mulier dedit, is a fair picture of every sinner;
Adam behind the bush, Adam with a Mulier dedit, is a fair picture of every sinner;
np1 p-acp dt n1, np1 p-acp dt fw-la fw-la, vbz dt j n1 pp-f d n1;
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but it is not easy to say that it doth fully express him.
but it is not easy to say that it does Fully express him.
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But now, to draw towards a conclusion, that we may learn exuere patrem, to cast off the old man,
But now, to draw towards a conclusion, that we may Learn exuere patrem, to cast off the old man,
p-acp av, pc-acp vvi p-acp dt n1, cst pns12 vmb vvi fw-la fw-la, pc-acp vvi a-acp dt j n1,
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and to avoid that danger that was fatal to him, we must remember that we are not only of the first Adam, but also of the second; not only of the earth, earthy, but also of the Lord from heaven;
and to avoid that danger that was fatal to him, we must Remember that we Are not only of the First Adam, but also of the second; not only of the earth, earthy, but also of the Lord from heaven;
cc pc-acp vvi d n1 cst vbds j p-acp pno31, pns12 vmb vvi cst pns12 vbr xx j pp-f dt ord np1, p-acp av pp-f dt ord; xx av-j pp-f dt n1, j, p-acp av pp-f dt n1 p-acp n1;
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and as we have born the image of the earthy, so we must also bear the image of the heavenly: and as we have born the image of the earthy, so we must also bear the image of the heavenly:
cc c-acp pns12 vhb vvn dt n1 pp-f dt j, av pns12 vmb av vvi dt n1 pp-f dt j:
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We must remember that we are born with Christ, that we are baptized and buried with Christ,
We must Remember that we Are born with christ, that we Are baptised and buried with christ,
pns12 vmb vvi cst pns12 vbr vvn p-acp np1, cst pns12 vbr vvn cc vvn p-acp np1,
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and that we must rise with Christ;
and that we must rise with christ;
cc cst pns12 vmb vvi p-acp np1;
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that the Woman was given to be in subjection, the Flesh to be subdued by us,
that the Woman was given to be in subjection, the Flesh to be subdued by us,
cst dt n1 vbds vvn pc-acp vbi p-acp n1, dt n1 pc-acp vbi vvn p-acp pno12,
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and the World to be troden under our feet;
and the World to be trodden under our feet;
cc dt n1 pc-acp vbi vvn p-acp po12 n2;
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that we must not count these as enforcements and allurements before sin, lest we take them up as excuses after sin;
that we must not count these as enforcements and allurements before since, lest we take them up as excuses After since;
cst pns12 vmb xx vvi d c-acp n2 cc n2 p-acp n1, cs pns12 vvb pno32 a-acp p-acp n2 p-acp n1;
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that we must not yield to them as stronger than ourselves, that we may not need to run to shelter ourselves under them in time of trouble.
that we must not yield to them as Stronger than ourselves, that we may not need to run to shelter ourselves under them in time of trouble.
cst pns12 vmb xx vvi p-acp pno32 p-acp jc cs px12, cst pns12 vmb xx vvi pc-acp vvi pc-acp vvi px12 p-acp pno32 p-acp n1 pp-f n1.
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A strange weakness it is to talk of Weakness when we are to sight: for this is to yield before we strike a stroke;
A strange weakness it is to talk of Weakness when we Are to sighed: for this is to yield before we strike a stroke;
dt j n1 pn31 vbz pc-acp vvi pp-f n1 c-crq pns12 vbr p-acp n1: c-acp d vbz pc-acp vvi c-acp pns12 vvb dt n1;
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6942
and no wonder, si vincantur, qui jam victi sunt, if they fall by conquest who in their own opinions are already overcome.
and no wonder, si vincantur, qui jam Victi sunt, if they fallen by conquest who in their own opinions Are already overcome.
cc dx n1, fw-la fw-la, fw-la fw-la fw-la fw-la, cs pns32 vvb p-acp n1 r-crq p-acp po32 d n2 vbr av vvn.
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And as great weakness it is when the Woman hath prevailed, and we have given up our strength to infirmity,
And as great weakness it is when the Woman hath prevailed, and we have given up our strength to infirmity,
cc c-acp j n1 pn31 vbz c-crq dt n1 vhz vvn, cc pns12 vhb vvn a-acp po12 n1 p-acp n1,
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then, out of that to draw an apologie, from whence by resistance we might have raised that virtue which would have crowned us with honour and glory.
then, out of that to draw an apology, from whence by resistance we might have raised that virtue which would have crowned us with honour and glory.
av, av pp-f d pc-acp vvi dt n1, p-acp c-crq p-acp n1 pns12 vmd vhi vvn d n1 r-crq vmd vhi vvn pno12 p-acp n1 cc n1.
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It was the Woman, saith Adam: It is my Melancholy, saith the Envious; it is my Bloud, saith the Wanton;
It was the Woman, Says Adam: It is my Melancholy, Says the Envious; it is my Blood, Says the Wanton;
pn31 vbds dt n1, vvz np1: pn31 vbz po11 n-jn, vvz dt j; pn31 vbz po11 n1, vvz dt j-jn;
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6946
It is my Appetite, saith the Glutton; It is my Choler, saith the Murderer. But God gave Adam a wife, not a tempter:
It is my Appetite, Says the Glutton; It is my Choler, Says the Murderer. But God gave Adam a wife, not a tempter:
pn31 vbz po11 n1, vvz dt n1; pn31 vbz po11 n1, vvz dt n1. p-acp np1 vvd np1 dt n1, xx dt n1:
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and God gave an appetite, not Gluttony; natural tempers and constitutions, not Envie, not Luxurie, not Revenge.
and God gave an appetite, not Gluttony; natural tempers and constitutions, not Envy, not Luxury, not Revenge.
cc np1 vvd dt n1, xx n1; j n2 cc n2, xx n1, xx n1, xx n1.
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And the Envious should clear-up the cloud of Melancholy with the light of Reason, the furious Gallant purge his Choler, the Wanton quench the fire in his bloud,
And the Envious should clear-up the cloud of Melancholy with the Light of Reason, the furious Gallant purge his Choler, the Wanton quench the fire in his blood,
cc dt j vmd j dt n1 pp-f j-jn p-acp dt n1 pp-f n1, dt j j-jn vvi po31 n1, dt j-jn vvi dt n1 p-acp po31 n1,
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and make himself an Eunuch for the Kingdom of heaven, and the Glutton NONLATINALPHABET, wage war with his appetite, put a knife to his throat, and beat down his body with fasting and abstinence.
and make himself an Eunuch for the Kingdom of heaven, and the Glutton, wage war with his appetite, put a knife to his throat, and beatrice down his body with fasting and abstinence.
cc vvi px31 dt n1 p-acp dt n1 pp-f n1, cc dt n1, vvi n1 p-acp po31 n1, vvd dt n1 p-acp po31 n1, cc vvd a-acp po31 n1 p-acp vvg cc n1.
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Beloved, if this care were general and serious, we should not hear Adam complain of Eve,
beloved, if this care were general and serious, we should not hear Adam complain of Eve,
j-vvn, cs d n1 vbdr j cc j, pns12 vmd xx vvi np1 vvi pp-f n1,
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nor should we complain of Adam, nor make our Infirmity an apologie for sin, nor our Weakness to resist temptation a temptation to those sins which encrease our weakness.
nor should we complain of Adam, nor make our Infirmity an apology for since, nor our Weakness to resist temptation a temptation to those Sins which increase our weakness.
ccx vmd pns12 vvi pp-f np1, ccx vvi po12 n1 dt n1 p-acp n1, ccx po12 n1 pc-acp vvi n1 dt n1 p-acp d n2 r-crq vvb po12 n1.
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God sendeth us into the world as the Romans did their armies against Carthage, not to return but with conquest.
God sends us into the world as the Roman did their armies against Carthage, not to return but with conquest.
np1 vvz pno12 p-acp dt n1 p-acp dt njp2 vdd po32 n2 p-acp np1, xx pc-acp vvi cc-acp p-acp n1.
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If we fail and be foiled, it will be in vain to urge and plead our Infirmity.
If we fail and be foiled, it will be in vain to urge and plead our Infirmity.
cs pns12 vvb cc vbi vvn, pn31 vmb vbi p-acp j pc-acp vvi cc vvi po12 n1.
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It is the perverseness of the will, saith St. Ambrose that damneth the wicked; but no necessity of nature nor infirmity of the flesh can excuse them. It is the perverseness of the will, Says Saint Ambrose that damneth the wicked; but no necessity of nature nor infirmity of the Flesh can excuse them.
pn31 vbz dt n1 pp-f dt n1, vvz n1 np1 cst vvz dt j; cc-acp dx n1 pp-f n1 ccx n1 pp-f dt n1 vmb vvi pno32.
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God indeed gave the Woman to Adam, but dedit in adjutorium, he gave her him to be an helper:
God indeed gave the Woman to Adam, but dedit in Adjutorium, he gave her him to be an helper:
np1 av vvd dt n1 p-acp np1, cc-acp fw-la p-acp fw-la, pns31 vvd pno31 pno31 pc-acp vbi dt n1:
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So there is not any thing which God hath given us that of it self can hurt us.
So there is not any thing which God hath given us that of it self can hurt us.
av pc-acp vbz xx d n1 r-crq np1 vhz vvn pno12 d pp-f pn31 n1 vmb vvi pno12.
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6957
There is no natural appetite or inclination in man, say the Schools, which may not be drawn up to a virtuous act: There is no natural appetite or inclination in man, say the Schools, which may not be drawn up to a virtuous act:
pc-acp vbz dx j n1 cc n1 p-acp n1, vvb dt n2, r-crq vmb xx vbi vvn a-acp p-acp dt j n1:
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There is no fuel, no spark, in our nature which may not be improved and fixed up at last as a star in the firmament of the soul.
There is no fuel, no spark, in our nature which may not be improved and fixed up At last as a star in the firmament of the soul.
pc-acp vbz dx n1, dx n1, p-acp po12 n1 r-crq vmb xx vbi vvn cc vvn a-acp p-acp ord p-acp dt n1 p-acp dt n1 pp-f dt n1.
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For every inclination is from God, and therefore is good, and tendeth to good. My inclination to Anger may end in true Christian Fortitude;
For every inclination is from God, and Therefore is good, and tendeth to good. My inclination to Anger may end in true Christian Fortitude;
p-acp d n1 vbz p-acp np1, cc av vbz j, cc vvz p-acp j. po11 n1 p-acp n1 vmb vvi p-acp j njp n1;
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6960
my inclination to Sorrow may be perfected in Repentance; my inclination to meats, in Sobriety and Abstinence.
my inclination to Sorrow may be perfected in Repentance; my inclination to Meats, in Sobriety and Abstinence.
po11 n1 p-acp n1 vmb vbi vvn p-acp n1; po11 n1 p-acp n2, p-acp n1 cc n1.
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6961
If the Woman had been given to Adam to have given him the Fruit, he might have tasted, and not dyed;
If the Woman had been given to Adam to have given him the Fruit, he might have tasted, and not died;
cs dt n1 vhd vbn vvn p-acp np1 pc-acp vhi vvn pno31 dt n1, pns31 vmd vhi vvn, cc xx vvn;
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and if our natural inclination did necessitate us to the act, we may say it, and be no lyars, that we have no sin:
and if our natural inclination did necessitate us to the act, we may say it, and be no liars, that we have no since:
cc cs po12 j n1 vdd n1 pno12 p-acp dt n1, pns12 vmb vvi pn31, cc vbb dx n2, cst pns12 vhb dx n1:
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What pretence then can we find, what excuse can we possibly frame, when we break God's command? That Sin doth insinuate? A Christian hath a charm.
What pretence then can we find, what excuse can we possibly frame, when we break God's command? That since does insinuate? A Christian hath a charm.
q-crq n1 av vmb pns12 vvi, q-crq n1 vmb pns12 av-j vvb, c-crq pns12 vvb npg1 n1? cst n1 vdz vvi? dt njp vhz dt n1.
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That it is invisible, and so insensible? Faith unfoldeth it. That our nature is weak? Christ doth strengthen us.
That it is invisible, and so insensible? Faith unfolds it. That our nature is weak? christ does strengthen us.
cst pn31 vbz j, cc av j? n1 vvz pn31. cst po12 n1 vbz j? np1 vdz vvi pno12.
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That there is a Woman with an Apple in her hand, many incitements to sin? There are more and stronger to goodness.
That there is a Woman with an Apple in her hand, many incitements to since? There Are more and Stronger to Goodness.
cst pc-acp vbz dt n1 p-acp dt n1 p-acp po31 n1, d n2 p-acp n1? pc-acp vbr dc cc jc p-acp n1.
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There needeth no instructour to teach us, saith St. Basil, no Oratour to perswade us, to hate a loathsom disease; There needs no instructor to teach us, Says Saint Basil, no Orator to persuade us, to hate a loathsome disease;
a-acp vvz dx n1 pc-acp vvi pno12, vvz n1 np1, dx n1 pc-acp vvi pno12, pc-acp vvi dt j n1;
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and by the common principles of Reason we commend Justice and Temperance, and condemn that which is evil. and by the Common principles of Reason we commend justice and Temperance, and condemn that which is evil.
cc p-acp dt j n2 pp-f n1 pns12 vvb n1 cc n1, cc vvi d r-crq vbz j-jn.
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NONLATINALPHABET, There is, saith he, in the soul of Man an aversness from evil, which he never learned,
, There is, Says he, in the soul of Man an averseness from evil, which he never learned,
, a-acp vbz, vvz pns31, p-acp dt n1 pp-f n1 dt n1 p-acp n-jn, r-crq pns31 av-x vvd,
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6969
but brought with him into the world. but brought with him into the world.
cc-acp vvd p-acp pno31 p-acp dt n1.
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6970
But then what if Evil look well, and speak well, and appear in some glory? We have light enough to discover that imposture.
But then what if Evil look well, and speak well, and appear in Some glory? We have Light enough to discover that imposture.
p-acp av q-crq cs n-jn vvb av, cc vvb av, cc vvi p-acp d n1? pns12 vhb n1 av-d pc-acp vvi d n1.
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6971
For the Fruit with the inscription there is a Morte morieris. If the World flattereth, God threatneth.
For the Fruit with the inscription there is a Morte Morieris. If the World Flattereth, God threatens.
p-acp dt n1 p-acp dt n1 pc-acp vbz dt fw-la fw-la. cs dt n1 vvz, np1 vvz.
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If Nature incline, grace is a bridle. If the Devil suggest, the Angels are our guardians.
If Nature incline, grace is a bridle. If the devil suggest, the Angels Are our guardians.
cs n1 vvb, n1 vbz dt n1. cs dt n1 vvb, dt n2 vbr po12 n2.
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6973
If he fetch his circuit and compass to see where he may foil us, they are ready to pitch their Tents round about us.
If he fetch his circuit and compass to see where he may foil us, they Are ready to pitch their Tents round about us.
cs pns31 vvb po31 n1 cc n1 pc-acp vvi c-crq pns31 vmb vvi pno12, pns32 vbr j pc-acp vvi po32 n2 av-j p-acp pno12.
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6974
What speak we of Temptations? They are officina meritorum, a shop to build good works in.
What speak we of Temptations? They Are officina meritorum, a shop to built good works in.
q-crq vvb pns12 pp-f n2? pns32 vbr fw-la fw-la, dt n1 pc-acp vvi j n2 p-acp.
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6975
If Temptation cloath it self with Lust, I may make it Chastity and Temperance. If it smile in a piece of gold, I may make it poverty of spirit.
If Temptation cloth it self with Lust, I may make it Chastity and Temperance. If it smile in a piece of gold, I may make it poverty of Spirit.
cs n1 n1 pn31 n1 p-acp n1, pns11 vmb vvi pn31 n1 cc n1. cs pn31 vvb p-acp dt n1 pp-f n1, pns11 vmb vvi pn31 n1 pp-f n1.
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If it cringe to me in his knee that honoureth me, I may shadow it with humility.
If it cringe to me in his knee that Honoureth me, I may shadow it with humility.
cs pn31 vvi p-acp pno11 p-acp po31 n1 cst vvz pno11, pns11 vmb vvi pn31 p-acp n1.
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Our Passions which have quandam mulieritatem, a kind of womanishness in them, and are many times as froward and perverse as any of that Sex,
Our Passion which have quandam mulieritatem, a kind of womanishness in them, and Are many times as froward and perverse as any of that Sex,
po12 n2 r-crq vhb fw-la fw-la, dt n1 pp-f n1 p-acp pno32, cc vbr d n2 c-acp j cc j c-acp d pp-f d n1,
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6978
yet may be made useful and serviceable, cùm illud quod in illis foemininum est, virile facimus, saith the Father, by turning their effeminacy into true manhood;
yet may be made useful and serviceable, cùm illud quod in illis foemininum est, virile facimus, Says the Father, by turning their effeminacy into true manhood;
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by making my Fear a Centinel to warn me of danger, my Anger a Magistrate to punish my sin,
by making my fear a Centinel to warn me of danger, my Anger a Magistrate to Punish my since,
p-acp vvg po11 n1 dt n1 pc-acp vvi pno11 pp-f n1, po11 n1 dt n1 pc-acp vvi po11 n1,
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6980
and my sorrow, a penetentiary to water my couch with tears:
and my sorrow, a Penitentiary to water my couch with tears:
cc po11 n1, dt n1 pc-acp vvi po11 n1 p-acp n2:
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nay, cùm illud quod in illis ferinum, est divinum facimus, by making that Divine which was bestial and brutish in them.
nay, cùm illud quod in illis ferinum, est Divinum facimus, by making that Divine which was bestial and brutish in them.
uh-x, fw-la fw-la fw-la p-acp fw-la fw-la, fw-la fw-la fw-la, p-acp vvg d n-jn r-crq vbds j cc j p-acp pno32.
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6982
And indeed, wherein can we more nearly resemble God then in the destruction of sin? and this we may work by help of our passions.
And indeed, wherein can we more nearly resemble God then in the destruction of since? and this we may work by help of our passion.
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6983
This fleshly part of ours God hath given us; but dedit sociam, he gave it for a companion, not an enemy.
This fleshly part of ours God hath given us; but dedit sociam, he gave it for a Companion, not an enemy.
d j n1 pp-f png12 uh-np vhz vvn pno12; cc-acp fw-la fw-la, pns31 vvd pn31 p-acp dt n1, xx dt n1.
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6984
Nyssene will tell us that the Soul may set it in tune, as a Musician doth his Harp and Lute,
Nyssene will tell us that the Soul may Set it in tune, as a Musician does his Harp and Lute,
np1 vmb vvi pno12 d dt n1 vmb vvi pn31 p-acp n1, c-acp dt n1 vdz po31 n1 cc n1,
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6985
and make such an harmony as shall be very delightful in the ears of God. And a friend also we may make it to exalt and promote us.
and make such an harmony as shall be very delightful in the ears of God. And a friend also we may make it to exalt and promote us.
cc vvi d dt n1 c-acp vmb vbi av j p-acp dt n2 pp-f np1. cc dt n1 av pns12 vmb vvi pn31 pc-acp vvi cc vvi pno12.
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6986
It may help us to a Confessors place in Heaven by the confession of the tongue, it may procure us a Virgin's place by chastity,
It may help us to a Confessors place in Heaven by the Confessi of the tongue, it may procure us a Virgin's place by chastity,
pn31 vmb vvi pno12 p-acp dt n2 vvb p-acp n1 p-acp dt n1 pp-f dt n1, pn31 vmb vvi pno12 dt n1|vbz n1 p-acp n1,
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6987
and crown us with Martyrdome by dying for Christ. Nemo non in cansa Dei facere potest quod in causa sua quotidiè facit.
and crown us with Martyrdom by dying for christ. Nemo non in cansa Dei facere potest quod in causa sua quotidiè facit.
cc vvb pno12 p-acp n1 p-acp vvg p-acp np1. np1 fw-fr p-acp fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-fr fw-la.
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6988
We are prodigal of our blood and of our life, if our Lust or some quarrel call for it;
We Are prodigal of our blood and of our life, if our Lust or Some quarrel call for it;
pns12 vbr j-jn pp-f po12 n1 cc pp-f po12 n1, cs po12 n1 cc d n1 vvb p-acp pn31;
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6989
why should it then be so difficult a matter to employ and spend it in the cause of God? If we shall search the Scripture to improve our knowledge,
why should it then be so difficult a matter to employ and spend it in the cause of God? If we shall search the Scripture to improve our knowledge,
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6990
if we shall earnestly beg of the God of grace to inflame our Love, let the Woman tempt never so much, we shall not hear her.
if we shall earnestly beg of the God of grace to inflame our Love, let the Woman tempt never so much, we shall not hear her.
cs pns12 vmb av-j vvi pp-f dt n1 pp-f n1 pc-acp vvi po12 n1, vvb dt n1 vvb av av av-d, pns12 vmb xx vvi pno31.
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6991
Let our natural endowments be what they will, he that doth little amongst us shall do much,
Let our natural endowments be what they will, he that does little among us shall do much,
vvb po12 j n2 vbb r-crq pns32 vmb, pns31 cst vdz av-j p-acp pno12 vmb vdi d,
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6992
and he that doth much shall do much more. And for our enemies which we so fear;
and he that does much shall do much more. And for our enemies which we so Fear;
cc pns31 cst vdz av-d vmb vdi d dc. cc p-acp po12 n2 r-crq pns12 av vvb;
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6993
and which we bring in as an excuse of our cowardise, one of us (as it was said of the Israelites) shall chase a thousand of them,
and which we bring in as an excuse of our cowardice, one of us (as it was said of the Israelites) shall chase a thousand of them,
cc r-crq pns12 vvb p-acp c-acp dt n1 pp-f po12 n1, crd pp-f pno12 (c-acp pn31 vbds vvn pp-f dt np2) vmb vvi dt crd pp-f pno32,
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6994
and if they come out against in one way, they shall flee before us seven wayes.
and if they come out against in one Way, they shall flee before us seven ways.
cc cs pns32 vvb av p-acp p-acp crd n1, pns32 vmb vvi p-acp pno12 crd n2.
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6995
Nor shall we ever so forget our selves as to palliate our offences, and when God and our Conscience,
Nor shall we ever so forget our selves as to palliate our offences, and when God and our Conscience,
ccx vmb pns12 av av vvi po12 n2 a-acp pc-acp vvi po12 n2, cc c-crq np1 cc po12 n1,
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6996
or our Conscience, which is our God, shall call us to account; put them off upon Adam, as Adam did here upon Eve:
or our Conscience, which is our God, shall call us to account; put them off upon Adam, as Adam did Here upon Eve:
cc po12 n1, r-crq vbz po12 n1, vmb vvi pno12 pc-acp vvi; vvb pno32 a-acp p-acp np1, c-acp np1 vdd av p-acp n1:
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6997
There shall never come a MULIER DEDIT, or a TU DEDISTI, The Woman both done this, or, Our Flesh hath done this, or, God hath done this, into our apology:
There shall never come a MULIER DEDIT, or a TU DEDISTI, The Woman both done this, or, Our Flesh hath done this, or, God hath done this, into our apology:
pc-acp vmb av-x vvi dt fw-la fw-la, cc dt fw-la fw-la, dt n1 av-d vdn d, cc, po12 n1 vhz vdn d, cc, np1 vhz vdn d, p-acp po12 n1:
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6998
Nor will we hide our selves under any Tree but that whose leaves are to heal the Nations, nor run unto any Rock but the holes and sides of the Rock Christ Jesus.
Nor will we hide our selves under any Tree but that whose leaves Are to heal the nations, nor run unto any Rock but the holes and sides of the Rock christ jesus.
ccx vmb pns12 vvi po12 n2 p-acp d n1 p-acp d rg-crq n2 vbr pc-acp vvi dt n2, ccx vvi p-acp d n1 p-acp dt n2 cc n2 pp-f dt n1 np1 np1.
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6999
To shut up all, and conclude (for I fear I have trespassed) my advice shall be first that of Arsenius the Eremite, Impera Evae, & cave serpentem, & tutus eris;
To shut up all, and conclude (for I Fear I have trespassed) my Advice shall be First that of Arsenius the Eremite, Impera Evae, & cave serpentem, & tutus eris;
pc-acp vvi a-acp d, cc vvb (c-acp pns11 vvb pns11 vhb vvn) po11 n1 vmb vbi ord cst pp-f np1 dt n1, np1 np1, cc n1 fw-la, cc fw-la fw-la;
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tutior autem si arborem non inspexeris: Command Eve, and beware of the Serpent, and thou shalt be safe:tutior autem si Arborem non inspexeris: Command Eve, and beware of the Serpent, and thou shalt be safe:
fw-la fw-la fw-la fw-la fw-fr fw-la: vvb np1, cc vvb pp-f dt n1, cc pns21 vm2 vbi j:
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but, if thou wilt be out of the reach of danger, do not so much as look towards the forbidden Tree.
but, if thou wilt be out of the reach of danger, do not so much as look towards the forbidden Tree.
cc-acp, cs pns21 vm2 vbi av pp-f dt n1 pp-f n1, vdb xx av av-d c-acp vvb p-acp dt j-vvn n1.
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7002
Let thy Reason take its place, and hold dominion over thy Will:
Let thy Reason take its place, and hold dominion over thy Will:
vvb po21 n1 vvi po31 n1, cc vvb n1 p-acp po21 n1:
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7003
Look not upon the VVine when it is red, nor upon Beauty when it smileth, nor upon the Apple when it is pleasant to the eye, but fly all occasion and appearance of evill, and hate Sin even in a Picture: Look not upon the VVine when it is read, nor upon Beauty when it smileth, nor upon the Apple when it is pleasant to the eye, but fly all occasion and appearance of evil, and hate since even in a Picture:
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7004
And this, that thou mayst not sin.
And this, that thou Mayest not sin.
cc d, cst pns21 vm2 xx vvi.
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7005
But in the second place, if thou hast sinned, if thou hast tasted of the forbidden fruit,
But in the second place, if thou hast sinned, if thou hast tasted of the forbidden fruit,
p-acp p-acp dt ord n1, cs pns21 vh2 vvn, cs pns21 vh2 vvn pp-f dt j-vvn n1,
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7006
if thou hast meddled with the accursed thing, then, as Joshua speaketh to Achan, My son, give, I pray thee, glorie to the Lord God of Israel, and make confession unto him.
if thou hast meddled with the accursed thing, then, as joshua speaks to achan, My son, give, I pray thee, glory to the Lord God of Israel, and make Confessi unto him.
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7007
Run not behind the Bush, studie not apologies: make not the Woman, which should help thee to stand, an excuse of thy fall:
Run not behind the Bush, study not apologies: make not the Woman, which should help thee to stand, an excuse of thy fallen:
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7008
nor think that paint, or curtains, can hide thy sin from him whose eyes are ten thousand times brighter than the Sun, and in whose besom thou art,
nor think that paint, or curtains, can hide thy since from him whose eyes Are ten thousand times Brighter than the Sun, and in whose besom thou art,
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(24) sermon (DIV1)
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7009
even when thou runnest into the thicket of excuses. No: Give glory to God, that God may seal a pardon to thee:
even when thou runnest into the thicket of excuses. No: Give glory to God, that God may seal a pardon to thee:
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7010
Open thy sin by confession to God, and the mercy of God will hide it;
Open thy since by Confessi to God, and the mercy of God will hide it;
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7011
Condemn it, and judg thy self for it, and thy excuse is made, thou shalt never be judged for it by the Lord:
Condemn it, and judge thy self for it, and thy excuse is made, thou shalt never be judged for it by the Lord:
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7012
Lay it open before the Lord, and he will blot it out for ever. Excuse can make but an imaginarie Saint;
Lay it open before the Lord, and he will blot it out for ever. Excuse can make but an imaginary Saint;
vvb pn31 j p-acp dt n1, cc pns31 vmb vvi pn31 av p-acp av. n1 vmb vvi p-acp dt j n1;
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7013
and such Saints shall houl in utter darkness: But Confession maketh us glorious in his sight who cannot be deceived:
and such Saints shall houl in utter darkness: But Confessi makes us glorious in his sighed who cannot be deceived:
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7014
It maketh our head fit for a Diademe:
It makes our head fit for a Diadem:
pn31 vvz po12 n1 j p-acp dt n1:
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7015
It lifteth us up when it casteth us down, maketh us appear lovely in out deformity,
It lifts us up when it Cast us down, makes us appear lovely in out deformity,
pn31 vvz pno12 p-acp c-crq pn31 vvz pno12 a-acp, vvz pno12 vvi j p-acp av n1,
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7016
and by condemning absolveth us, NONLATINALPHABET, (as the Greek Fathers were bold to speak) making the Judg even ashamed of our shame, working in him compassion, that his bowels yern at our sighs and groans, that he maketh haste and falleth upon our necks,
and by condemning absolveth us,, (as the Greek Father's were bold to speak) making the Judge even ashamed of our shame, working in him compassion, that his bowels yern At our sighs and groans, that he makes haste and falls upon our necks,
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7017
and embraceth us, cancelleth the hand-writing that was against us;
and Embraceth us, cancelleth the handwriting that was against us;
cc vvz pno12, vvz dt n1 cst vbds p-acp pno12;
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7018
and seeing our sins lye open before him, he covereth them with his mercy, forgiveth them, forgetteth them,
and seeing our Sins lie open before him, he Covereth them with his mercy, forgiveth them, forgetteth them,
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7019
as if they had never been;
as if they had never been;
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7020
and finding us thus humbled under his hand, with his hand he lifteth up our heads,
and finding us thus humbled under his hand, with his hand he lifts up our Heads,
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7021
and crowneth them with glorie and immortality.
and Crowneth them with glory and immortality.
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7022
The Sixteenth SERMON.
The Sixteenth SERMON.
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7023
PART. I. Luk. X. 5, 6. And into whatsoever House ye enter, first say, Peace be to this House.
PART. I. Luk. X. 5, 6. And into whatsoever House you enter, First say, Peace be to this House.
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7024
And if the Son of peace be there, your Peace shall rest upon it: if not, it shall turn to you again.
And if the Son of peace be there, your Peace shall rest upon it: if not, it shall turn to you again.
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7025
IN the first verse of this Chapter we are told that the Lord appointed other seventy also,
IN the First verse of this Chapter we Are told that the Lord appointed other seventy also,
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7026
and sent them two and two into every city and place: Which was their Mission. And he sent them to preach the Gospel of Peace: Which was their Commission.and sent them two and two into every City and place: Which was their Mission. And he sent them to preach the Gospel of Peace: Which was their Commission.
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7027
And that they might not start aside or faint in the way, he tells them before-hand of wolves and enemies to peace:
And that they might not start aside or faint in the Way, he tells them beforehand of wolves and enemies to peace:
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7028
Which was their Praemunition against all assaults. 1 He sends them. 2 He endues them with power, 3 He forewarnes them;
Which was their Praemunition against all assaults. 1 He sends them. 2 He endues them with power, 3 He forewarns them;
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293
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7029
Go your wayes: be, hold, I send you forth as Lambs among wolves, Though you be Lambs, innocent and weak, Go your ways: be, hold, I send you forth as Lambs among wolves, Though you be Lambs, innocent and weak,
vvb po22 n2: vbb, vvb, pns11 vvb pn22 av c-acp n2 p-acp n2, cs pn22 vbb n2, j-jn cc j,
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7030
though you meet with wolves, ravening wolves, who will tear you to pieces, yet Go your wayes: though you meet with enemies to peace, yet wish peace unto them.
though you meet with wolves, ravening wolves, who will tear you to Pieces, yet Go your ways: though you meet with enemies to peace, yet wish peace unto them.
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7031
Though you shall meet with some who will not receive you into their House, yet provide neither Gold nor Silver, Let not any cross accident retard you;
Though you shall meet with Some who will not receive you into their House, yet provide neither Gold nor Silver, Let not any cross accident retard you;
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293
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7032
Let not the disposition of those you are sent to change and alter yours;
Let not the disposition of those you Are sent to change and altar yours;
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293
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7033
Let not the sight of the Wolf fright you from the innocency of the Lamb, Look not upon the event;
Let not the sighed of the Wolf fright you from the innocency of the Lamb, Look not upon the event;
vvb xx dt n1 pp-f dt n1 vvb pn22 p-acp dt n1 pp-f dt n1, vvb xx p-acp dt n1;
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7034
consider your Duty, be the event what it will, either fair welcome, or foul contempt.
Consider your Duty, be the event what it will, either fair welcome, or foul contempt.
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7035
Be they Sons of peace or enemies to peace, yet say unto them, The Kingdom of God is come nigh unto you.
Be they Sons of peace or enemies to peace, yet say unto them, The Kingdom of God is come High unto you.
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7036
And into whatsoever House you enter, first say, Peace be to this house. And into whatsoever House you enter, First say, Peace be to this house.
cc p-acp r-crq n1 pn22 vvb, ord vvb, n1 vbb p-acp d n1.
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293
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7037
In these words we may discover, 1 A fayre intimation, or Prediction rather of what would befall the Disciples in the course of their ministery, That some would receive them and some would not. 2 We may take notice of their Letters of credence,
In these words we may discover, 1 A fair intimation, or Prediction rather of what would befall the Disciples in the course of their Ministry, That Some would receive them and Some would not. 2 We may take notice of their Letters of credence,
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294
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7038
or Commission, in these words, Into whatsoever House you enter, first say, Peace be to this House; Where two things are observeable;
or Commission, in these words, Into whatsoever House you enter, First say, Peace be to this House; Where two things Are observable;
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7039
first the Message, secondly the Order of delivering it.
First the Message, secondly the Order of delivering it.
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7040
The Message is Peace; and it must be delivered NONLATINALPHABET first; first say, Peace be to this House. 3 We may find an Encouragement, that they faint not in the way,
The Message is Peace; and it must be Delivered First; First say, Peace be to this House. 3 We may find an Encouragement, that they faint not in the Way,
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7041
and upon every rub look back, and take their Hand from the plow if the Harvest, the Event, answer not their expectation:
and upon every rub look back, and take their Hand from the blow if the Harvest, the Event, answer not their expectation:
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7042
for If the Son of peace be there, it shall rest upon it:
for If the Son of peace be there, it shall rest upon it:
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7043
If not, if you meet with those who at the very hearing of Peace do bend themselves to war and opposition, your salvation shall not be lost;If not, if you meet with those who At the very hearing of Peace do bend themselves to war and opposition, your salvation shall not be lost;
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(25) sermon (DIV1)
294
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7044
but your Peace, your neglected and scorned Peace, NONLATINALPHABET, saith St. Luke, shall bow it self back and look towards you, NONLATINALPHABET, saith St. Mathew, it shall return to you again. Or thus;
but your Peace, your neglected and scorned Peace,, Says Saint Luke, shall bow it self back and look towards you,, Says Saint Matthew, it shall return to you again. Or thus;
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294
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7045
Here is first a Praediction of what should befall them; Secondly, an Injunction; In which we consider, 1 Salvation, Peace be to this House;
Here is First a Predication of what should befall them; Secondly, an Injunction; In which we Consider, 1 Salvation, Peace be to this House;
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294
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7046
2 The Order of it, NONLATINALPHABET, first speak peace; 3 the Persons whom they were thus to salute;
2 The Order of it,, First speak peace; 3 the Persons whom they were thus to salute;
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294
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7047
not only the sons of Peace; but wheresoever they enter, this must be their form.
not only the Sons of Peace; but wheresoever they enter, this must be their from.
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294
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7048
They must wish Peace to the Sons of Peace, and to the Enemies of Peace, to all they met with.
They must wish Peace to the Sons of Peace, and to the Enemies of Peace, to all they met with.
pns32 vmb vvi n1 p-acp dt n2 pp-f n1, cc p-acp dt n2 pp-f n1, p-acp d pns32 vvd p-acp.
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294
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7049
Where two sorts of men are decypherd, the one by the name of the sons of peace, men of a peaceable disposition, fitted and prepared for the message of Peace;
Where two sorts of men Are decypherd, the one by the name of the Sons of peace, men of a peaceable disposition, fitted and prepared for the message of Peace;
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(25) sermon (DIV1)
294
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7050
the other placed in opposition to them.
the other placed in opposition to them.
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7051
And last of all here is a Promise, that their Peace shall rest upon the one, and return from the other.
And last of all Here is a Promise, that their Peace shall rest upon the one, and return from the other.
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294
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7052
So that he who forbid them to carry a Staff, hath given them a Staff to walk with, which shall uphold them in all their wayes, a Promise full of comfort.
So that he who forbid them to carry a Staff, hath given them a Staff to walk with, which shall uphold them in all their ways, a Promise full of Comfort.
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7053
For whether their Peace rest or return, the Disciples have encouragement to do their office, to wish Peace to every House whithersoever they come.
For whither their Peace rest or return, the Disciples have encouragement to do their office, to wish Peace to every House whithersoever they come.
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294
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7054
First, We must take notice of the Intimation or plain Prediction rather of what would befall the Disciples in their embassage.
First, We must take notice of the Intimation or plain Prediction rather of what would befall the Disciples in their Embassy.
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295
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7055
And this Christ foretelleth them again and again.
And this christ foretelleth them again and again.
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295
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7056
Ye shall be hated of all men for my names sake; Ye shall be hated of all Nations, They shall deliver you up to the Councels, and scourge you in their Synagogue; You shall be hated of all men for my names sake; You shall be hated of all nations, They shall deliver you up to the Counsels, and scourge you in their Synagogue;
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7057
And they shall put you out of their Synagogue. Behold I have soretold you all things. And they shall put you out of their Synagogue. Behold I have soretold you all things.
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295
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7058
In the former Chapter, where he sends his twelve Apostles, and in this, where he appoints other seventy also,
In the former Chapter, where he sends his twelve Apostles, and in this, where he appoints other seventy also,
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295
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7059
as he indued them with power to do miracles, and autority over all Devils, so doth he also arm them with the foreknowledg and praemeditation of those evils, which would affront them in the way,
as he endued them with power to do Miracles, and Authority over all Devils, so does he also arm them with the foreknowledge and premeditation of those evils, which would affront them in the Way,
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295
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7060
and might slacken and retard them in the performance of their Duty, ut eò minùs perturbent venientia, quo magis fuerint praescita, saith Gregorie, In that being Darts foreseen they might lightly pass by,
and might slacken and retard them in the performance of their Duty, ut eò minùs perturbent venientia, quo magis fuerint praescita, Says Gregory, In that being Darts foreseen they might lightly pass by,
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295
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7061
and being shown before they came, they might come wit less pomp and terror;
and being shown before they Come, they might come wit less pomp and terror;
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295
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7062
that by foreknowledg of them, they might have power also over them, to cast them out, as they did the Devils.
that by foreknowledge of them, they might have power also over them, to cast them out, as they did the Devils.
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7063
And good reason there was that our Saviour, who knew their he〈 … 〉, and what was in man, should prepossess them with the thought of what was likely to ensue.
And good reason there was that our Saviour, who knew their he〈 … 〉, and what was in man, should prepossess them with the Thought of what was likely to ensue.
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but he hath prognosticated and foretold us of cloudy dayes and tempestuous weather, which shall darken and obscure them.
but he hath prognosticated and foretold us of cloudy days and tempestuous weather, which shall darken and Obscure them.
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For the Disciples having received Legative autority from Christ, and being armed with the power of working miracles and casting out devils, might well have fed themselves with Hope of fair weather,
For the Disciples having received Legative Authority from christ, and being armed with the power of working Miracles and casting out Devils, might well have fed themselves with Hope of fair weather,
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and of welcome whithersoever they enterd, and with a high conceit that all men must needs vail and submit to them, who had power to subdue even the devils themselves.
and of welcome whithersoever they entered, and with a high conceit that all men must needs Vail and submit to them, who had power to subdue even the Devils themselves.
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For can Flesh and Bloud stand out against that name through which Hell it self is made subject? A conceit than which nothing could have been more pernitious;
For can Flesh and Blood stand out against that name through which Hell it self is made Subject? A conceit than which nothing could have been more pernicious;
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it being incident to most men to bury all Thought of their Duty in the remembrance of their power and dignity;
it being incident to most men to bury all Thought of their Duty in the remembrance of their power and dignity;
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to dream of kingdoms, when they should be up and awake to do their office;
to dream of kingdoms, when they should be up and awake to do their office;
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and so at last they strip themselves of all succour and ly naked and open to those injuries and calamities which must needs take off their courage and slug their obedience,
and so At last they strip themselves of all succour and lie naked and open to those injuries and calamities which must needs take off their courage and slug their Obedience,
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because they come unlookt for, and so surprize them in a pleasant dream.
Because they come unlooked for, and so surprise them in a pleasant dream.
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What? Christs embassadours to be sent without purse or script, to speak and wish Peace to that House which will not give them welcome, to tell men of a Kingdom,
What? Christ Ambassadors to be sent without purse or Script, to speak and wish Peace to that House which will not give them welcome, to tell men of a Kingdom,
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and be shut out of doors? to cast out Devils, and find men as malitious as those Devils they cast out? to cure diseases,
and be shut out of doors? to cast out Devils, and find men as malicious as those Devils they cast out? to cure diseases,
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and for a reward to receive a wound? this is Durus sermo, a hard saying, to men in autority, to men who go about doing good, who carry health and blessings along with them whithersoever they go;
and for a reward to receive a wound? this is Durus sermon, a hard saying, to men in Authority, to men who go about doing good, who carry health and blessings along with them whithersoever they go;
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7074
I say, a hard saying; who can bear it? a saying not well digested, but wondred at to this day.
I say, a hard saying; who can bear it? a saying not well digested, but wondered At to this day.
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We pray, but thou hearest not: We fast, but thou regardest it not: We give our Bread, and receive a Stone:
We pray, but thou Hearst not: We fast, but thou regardest it not: We give our Bred, and receive a Stone:
pns12 vvb, cc-acp pns21 vv2 xx: pns12 av-j, cc-acp pns21 vvd2 pn31 xx: pns12 vvb po12 n1, cc vvi dt n1:
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7076
We pipe, and no man danceth: We mourn and no man lamenteth: Our Patience is derided, our meekness is trod under foot, our humility is scorn'd.
We pipe, and no man dances: We mourn and no man lamenteth: Our Patience is derided, our meekness is trod under foot, our humility is scorned.
pns12 vvb, cc dx n1 vvz: pns12 vvb cc dx n1 vvz: po12 n1 vbz vvn, po12 n1 vbz vvn p-acp n1, po12 n1 vbz vvn.
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7077
Do we not many times say in our hearts with those Mal. 3. 14. It is in vain to serve the Lord:
Do we not many times say in our hearts with those Malachi 3. 14. It is in vain to serve the Lord:
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There is no profit in keeping his ordinances: But this is to forget the Things which our eyes have seen. There is no profit in keeping his ordinances: But this is to forget the Things which our eyes have seen.
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This is to forget God, and what he hath told us. For he hath told us before, that Prayer and Fasting and Alms have their End,
This is to forget God, and what he hath told us. For he hath told us before, that Prayer and Fasting and Alms have their End,
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when they have not their end. Prayer may be heard and accepted, and not Granted; for to obtain is not the only end of Prayer.
when they have not their end. Prayer may be herd and accepted, and not Granted; for to obtain is not the only end of Prayer.
c-crq pns32 vhb xx po32 n1. n1 vmb vbi vvn cc vvn, cc xx vvn; c-acp pc-acp vvi vbz xx dt j n1 pp-f n1.
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7081
Fasting may appease God, and yet not remove the plague. Thy Alms may be abused and trod under foot, and yet come up before God.
Fasting may appease God, and yet not remove the plague. Thy Alms may be abused and trod under foot, and yet come up before God.
vvg vmb vvi np1, cc av xx vvi dt n1. po21 n2 vmb vbi vvn cc vvn p-acp n1, cc av vvb a-acp p-acp np1.
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He hath promised to hear our prayers; but that he grants them not alwaies, is for our sakes.
He hath promised to hear our Prayers; but that he grants them not always, is for our sakes.
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He hath promised to crown every good deed, but not in this life.
He hath promised to crown every good deed, but not in this life.
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Therefore let us comfort our selves when our expectation is frustrate, seeing nothing befalls us which was not foretold.
Therefore let us Comfort our selves when our expectation is frustrate, seeing nothing befalls us which was not foretold.
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Let us consider upon what condition and terms we gave up our names unto Christ; to do what he commands, though we see no fruit at all;
Let us Consider upon what condition and terms we gave up our names unto christ; to do what he commands, though we see no fruit At all;
vvb pno12 vvi p-acp r-crq n1 cc n2 pns12 vvd a-acp po12 n2 p-acp np1; pc-acp vdi r-crq pns31 vvz, cs pns12 vvb dx n1 p-acp d;
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to paint, though there be no increase.
to paint, though there be no increase.
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7089
There hath no Temptation taken you but such as is common to man, saith St. Paul There hath nothing befallen us, which was not foretold. There hath no Temptation taken you but such as is Common to man, Says Saint Paul There hath nothing befallen us, which was not foretold.
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7090
Why do we slug and fail in our Duties? Why do we bow under the very shadow of terrors,
Why do we slug and fail in our Duties? Why do we bow under the very shadow of terrors,
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7091
and are crest-faln at the sight of that evil which comes towards us, when we are working of wonders, curing diseases and preaching of Peace? Beloved, Distrust and Impatience will never tread upon Serpents and Scorpions,
and Are crestfallen At the sighed of that evil which comes towards us, when we Are working of wonders, curing diseases and preaching of Peace? beloved, Distrust and Impatience will never tread upon Serpents and Scorpions,
cc vbr j p-acp dt n1 pp-f d n-jn r-crq vvz p-acp pno12, c-crq pns12 vbr vvg pp-f n2, vvg n2 cc vvg pp-f n1? j-vvn, vvb cc n1 vmb av-x vvi p-acp n2 cc n2,
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7092
nor pass through the power of the enemy to the end of the Duty. Hearken not to the found of many waters, but to the voice of the Prophet.
nor pass through the power of the enemy to the end of the Duty. Harken not to the found of many waters, but to the voice of the Prophet.
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Look not on the grim visage of that evil that haunts you in the performance of your Duty,
Look not on the grim visage of that evil that haunts you in the performance of your Duty,
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but remember the word that Christ hath said unto you. He told you of Contempt, but which should make you Honourable;
but Remember the word that christ hath said unto you. He told you of Contempt, but which should make you Honourable;
cc-acp vvb dt n1 cst np1 vhz vvn p-acp pn22. pns31 vvd pn22 pp-f n1, p-acp r-crq vmd vvi pn22 j;
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of Persecution, which should make you blessed; of Serpents, •ut such as should not hurt you;
of Persecution, which should make you blessed; of Serpents, •ut such as should not hurt you;
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of Wolves, but such as you should overcome with the meekness of a Lamb. Remember what he hath told you;
of Wolves, but such as you should overcome with the meekness of a Lamb. remember what he hath told you;
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7097
and then into whatsoever House you enter, whether it be the Habitation of Peace; or House of the wicked;
and then into whatsoever House you enter, whither it be the Habitation of Peace; or House of the wicked;
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whether it be a House at unity within it self, or a House divided; whatsoever it be, deliver you your message:
whither it be a House At unity within it self, or a House divided; whatsoever it be, deliver you your message:
cs pn31 vbb dt n1 p-acp n1 p-acp pn31 n1, cc dt n1 vvn; c-crq pn31 vbi, vvb pn22 po22 n1:
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7099
Into whatsoever house you come, say, Peace unto it. Which is the Form prescribed, or the Salutation, Peace be to this House. Into whatsoever house you come, say, Peace unto it. Which is the From prescribed, or the Salutation, Peace be to this House.
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7100
And, Paece be to this House, is a fit Salutation for them to use who were Disciples and Embassadours to the Prince of Peace.
And, Paece be to this House, is a fit Salutation for them to use who were Disciples and ambassadors to the Prince of Peace.
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7101
For, as Tully spake of a certain Embassadour, That he did senatûs faciem secum afferre & autoritatem reipublicae, that he brought with him the countenance and presence of the whole Senate and the autority of the Commonwealth, from whence he was sent,
For, as Tully spoke of a certain Ambassador, That he did senatûs Face secum afferre & autoritatem reipublicae, that he brought with him the countenance and presence of the Whole Senate and the Authority of the Commonwealth, from whence he was sent,
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so the Disciples of Christ were to speak in the stead and person of Christ, and carried about with them his autority;
so the Disciples of christ were to speak in the stead and person of christ, and carried about with them his Authority;
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7103
and therefore they were to use his language, that form of words which they had heard from him,
and Therefore they were to use his language, that from of words which they had herd from him,
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7104
and that Salutation which he had put into their mouths. For 1 This was most proper for him that sent them.
and that Salutation which he had put into their mouths. For 1 This was most proper for him that sent them.
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7105
Decet largitorem pacis haec Salutatio, sayth Cyril;Deceit largitorem pacis haec Salutatio, say Cyril;
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7106
from him who gives peace, who is our Peace, who is the Prince of Peace, no fitter Salutation than Peace. 2 It is most proper for the Gospel which they were to preach, which is a Gospel of Peace.
from him who gives peace, who is our Peace, who is the Prince of Peace, no fitter Salutation than Peace. 2 It is most proper for the Gospel which they were to preach, which is a Gospel of Peace.
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7107
This was Christs first gift when he was born, Peace on Earth, and NONLATINALPHABET, his last gift, when he was to dy; Peace I leave with you;
This was Christ First gift when he was born, Peace on Earth, and, his last gift, when he was to die; Peace I leave with you;
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7108
My peace I give unto you. For this he was layd in the Cratch; for this he Hung on the Cross. My peace I give unto you. For this he was laid in the Cratch; for this he Hung on the Cross.
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7109
This he breathed for, this he laboured for, this he wrought out of his very bowels.
This he breathed for, this he laboured for, this he wrought out of his very bowels.
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7110
And after his resurrection, he comes and stands in the midst of the Disciples and saith unto them, Peace be unto you.
And After his resurrection, he comes and Stands in the midst of the Disciples and Says unto them, Peace be unto you.
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7111
And when he had so said, he shewed unto them his hands and his side: And when he had so said, he showed unto them his hands and his side:
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7112
As if he had wisht them to consider at how dear a price he had bought that Peace which we hate, which we betray to our lust, which we are ready to fell away for a Trifle.
As if he had wished them to Consider At how dear a price he had bought that Peace which we hate, which we betray to our lust, which we Are ready to fell away for a Trifle.
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7113
That which we desire, and will not have, or, if we have it, are soon weary of it;
That which we desire, and will not have, or, if we have it, Are soon weary of it;
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that Peace with others, and which we ourselves break every day; that Peace within our selves, which we do but talk of;
that Peace with Others, and which we ourselves break every day; that Peace within our selves, which we do but talk of;
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7115
that Peace with God, which we do but phansie, cost our Saviour those marks in his Hands and feet and side,
that Peace with God, which we do but fancy, cost our Saviour those marks in his Hands and feet and side,
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7116
and drew from him his very Hearts bloud.
and drew from him his very Hearts blood.
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7117
I know it was a common Salutation amongst the Jews, Go in Peace, or Peace be with you: And under this they comprised all prosperity whatsoever.
I know it was a Common Salutation among the jews, Go in Peace, or Peace be with you: And under this they comprised all Prosperity whatsoever.
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7118
But we may say of them as Jehu did to Joram's Horsman, What had they to do with Peace! and turn them behind.
But we may say of them as Jehu did to Joram's Horsman, What had they to do with Peace! and turn them behind.
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7119
But our Saviour takes it up, and doth as it were infranchize it. He sets it as a Jewel in its proper place;
But our Saviour Takes it up, and does as it were infranchize it. He sets it as a Jewel in its proper place;
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7120
he makes it a Gospel, and puts it into their mouths who were the Embassadours of Peace;
he makes it a Gospel, and puts it into their mouths who were the ambassadors of Peace;
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7121
Who came not with blackness and darkness and tempest and the sound of a Trumpet; but with an Olive-branch, with Tidings of all good Things whatsoever.
Who Come not with blackness and darkness and tempest and the found of a Trumpet; but with an Olive-branch, with Tidings of all good Things whatsoever.
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A Salutation proper to the Gospel;
A Salutation proper to the Gospel;
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yet none would take her to wife. I think I may truly say for the Many, they know not what Peace is.
yet none would take her to wife. I think I may truly say for the Many, they know not what Peace is.
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Which the Church of Christ hath retain'd in all ages in their Liturgies and forms of publique Service. Peace be with you was pronounced by the Bishop or Priest NONLATINALPHABET, from the highest ascent of his seat or chair;
Which the Church of christ hath retained in all ages in their Liturgies and forms of public Service. Peace be with you was pronounced by the Bishop or Priest, from the highest ascent of his seat or chair;
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It was signaculum orationis, as a seal with which they closed up.
It was signaculum orationis, as a seal with which they closed up.
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After the Lords prayer followeth, saith St. Augustine, this Benediction from the Priest to the People, Peace be with you; and the People echo back again, And with thy Spirit. And as they began,
After the lords prayer follows, Says Saint Augustine, this Benediction from the Priest to the People, Peace be with you; and the People echo back again, And with thy Spirit. And as they began,
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so they ended, with The Peace of God, which passeth all Understanding. PEACE BE TO THIS HOUSE was a fit Salutation then for the Disciples of Christ.
so they ended, with The Peace of God, which passes all Understanding. PEACE BE TO THIS HOUSE was a fit Salutation then for the Disciples of christ.
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But we must not here imagine that it was a bare complement, a Salutation, and no more,
But we must not Here imagine that it was a bore compliment, a Salutation, and no more,
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like that in St. James Depart in peace; a wish and no more; No, it was a Prayer as well as a Salutation.
like that in Saint James Depart in peace; a wish and no more; No, it was a Prayer as well as a Salutation.
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The Disciples spake it not from the lips outward, but from the very heart, they taught men the ways of Peace,
The Disciples spoke it not from the lips outward, but from the very heart, they taught men the ways of Peace,
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and told them of a Kingdom of Peace which was at hand, ready to offer it self, if they would receive it.
and told them of a Kingdom of Peace which was At hand, ready to offer it self, if they would receive it.
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to wish Peace when we think of war; to say, Peace be unto you, when our Sword is as nimble as our tongue;
to wish Peace when we think of war; to say, Peace be unto you, when our Sword is as nimble as our tongue;
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to speak peaceably to our brother, and smite him under the fifth rib, is not Apostolical,
to speak peaceably to our brother, and smite him under the fifth rib, is not Apostolical,
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nor the language of the Seventy;
nor the language of the Seventy;
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but it is the dialect of many Christians in these later and worst times who lay down all Ceremony in Religion,
but it is the dialect of many Christians in these later and worst times who lay down all Ceremony in Religion,
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when all the world sees that all their religion and the piety they have is but a Complement.
when all the world sees that all their Religion and the piety they have is but a Compliment.
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Will you then know the meaning of this Salutation? the words are plain. It is Peace the Disciples are to wish:
Will you then know the meaning of this Salutation? the words Are plain. It is Peace the Disciples Are to wish:
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And who knows not what Peace is? — Pacem te poscimus omnes We all desire Peace; We all talk of Peace.
And who knows not what Peace is? — Pacem te poscimus omnes We all desire Peace; We all talk of Peace.
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In time of trouble we howle For her, as Rachel for her Children, and will not be comforted,
In time of trouble we howl For her, as Rachel for her Children, and will not be comforted,
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because she is not. for her sake, they say, wise men wage war. With her we ly down and sleep and awake again, because she susteins us.Because she is not. for her sake, they say, wise men wage war. With her we lie down and sleep and awake again, Because she sustains us.
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And when she is absent, we see a Sword hanging but as upon a hair; which will not let us sleep, though our head be circled with a Crown.
And when she is absent, we see a Sword hanging but as upon a hair; which will not let us sleep, though our head be circled with a Crown.
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It is our daily bread, and our daily speech. We speak of it, and forget it;
It is our daily bred, and our daily speech. We speak of it, and forget it;
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we love it, and neglect it; we extoll and break it.
we love it, and neglect it; we extol and break it.
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Peace may seem to be like Psyche in Apuleius, a fair damsel, whom all commended, all admired,
Peace may seem to be like Psyche in Apuleius, a fair damsel, whom all commended, all admired,
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Some will not behold her unless, she come with Plenty in her hand, but are at war with themselves and others if they feel the smart of want.
some will not behold her unless, she come with Plenty in her hand, but Are At war with themselves and Others if they feel the smart of want.
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Some, saith St. Hierom call Tyranny Peace, and nothing else;
some, Says Saint Hieronymus call Tyranny Peace, and nothing Else;
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think all the world is out of order, if all hands subscribe not to their unwarranted demands.
think all the world is out of order, if all hands subscribe not to their unwarranted demands.
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Some call Disobedience Peace, and cannot be at peace but with their Quod volumus sanctum est, when they are let loose to do what they please.
some call Disobedience Peace, and cannot be At peace but with their Quod volumus sanctum est, when they Are let lose to do what they please.
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Omri is not at peace unless his Statutes be kept; Zimri is not at peace till he kill his master;
Omri is not At peace unless his Statutes be kept; Zimri is not At peace till he kill his master;
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Hamon is not at peace for want of a leg; Absolom is not at peace for want of a crown.
Hamon is not At peace for want of a leg; Absalom is not At peace for want of a crown.
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Every man desires peace and every man breaks it. Every man calls for it, and every man chaseth it away.
Every man Desires peace and every man breaks it. Every man calls for it, and every man chases it away.
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Every man would bring her in, and every man proscribeth her. As St. Augustine spake of the Donatists;
Every man would bring her in, and every man proscribeth her. As Saint Augustine spoke of the Donatists;
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They were the greatest peace-breakers in the world, yet talk'd of nothing more than Peace: So that in this noyse and hurry for Peace.
They were the greatest peace-breakers in the world, yet talked of nothing more than Peace: So that in this noise and hurry for Peace.
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Peace is lost, and men seem to deal with her as the African parents did with their children, whom when they sacrificed to Saturn, they stopped their crying with kisses,
Peace is lost, and men seem to deal with her as the African Parents did with their children, whom when they sacrificed to Saturn, they stopped their crying with Kisses,
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and smothered their noyse in embraces, and so did at once kiss and kill their infants.
and smothered their noise in embraces, and so did At once kiss and kill their Infants.
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It was a grave complaint of St. Hierome, non reddimus unicuique rei suum vocabulum, We are guilty of a strang Misnomer; we do not give every thing its due name,
It was a grave complaint of Saint Jerome, non reddimus unicuique rei suum Vocabulum, We Are guilty of a strange Misnomer; we do not give every thing its due name,
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but call that Peace which is Tyranny, which is Disobedience, which is Faction, which is Senseleseness and Stupidity,
but call that Peace which is Tyranny, which is Disobedience, which is Faction, which is Senseleseness and Stupidity,
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because we know not the true nature and property of Peace.
Because we know not the true nature and property of Peace.
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I may have Peace when other men are at war amongst themselves, yea, when other men are at war with me,
I may have Peace when other men Are At war among themselves, yea, when other men Are At war with me,
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even the Peace of Conscience, the Peace of a reconciled sinner, which makes all quiet and still within me,
even the Peace of Conscience, the Peace of a reconciled sinner, which makes all quiet and still within me,
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and will stay with me in the strongest wind, in the Earthquaks, the fire, and will live and dwell within the midst of persecution, In tumultu secretum invenit, It builds us a chappel of ease, draws out a place of retirement and a paradise, when the earth is disquieted;
and will stay with me in the Strongest wind, in the Earthquakes, the fire, and will live and dwell within the midst of persecution, In tumultu secretum invenit, It builds us a chapel of ease, draws out a place of retirement and a paradise, when the earth is disquieted;
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and in the midst of all the busy noyse the world can make, Nor do I here exclude our Peace with men;
and in the midst of all the busy noise the world can make, Nor do I Here exclude our Peace with men;
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for that comes within the compass of this Salutation, because it is a fair branch of the Disciples doctrine â–ª and must be taken in, if it be possible, and as much as in us lyes.
for that comes within the compass of this Salutation, Because it is a fair branch of the Disciples Doctrine â–ª and must be taken in, if it be possible, and as much as in us lies.
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though peradventure our opinions be as distant as one end of the world is from the other.
though Peradventure our opinions be as distant as one end of the world is from the other.
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Neither do I exclude the external Peace of the Church:
Neither do I exclude the external Peace of the Church:
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No, Blessed are the peace-makers; and blessed times they are when the Church sings of peace to the Common-wealth,
No, Blessed Are the peacemakers; and blessed times they Are when the Church sings of peace to the Commonwealth,
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and the Common-wealth echoeth it back again to the Church. This is Musick, which both Men and Angels are delighted with;
and the Commonwealth echoeth it back again to the Church. This is Music, which both Men and Angels Are delighted with;
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Angels, I say, who being now made one with us, make it part of their joy to see us at unity amongst our selves.
Angels, I say, who being now made one with us, make it part of their joy to see us At unity among our selves.
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Happy, thrice Happy times when the Poets could sing of the Spiders making their webs in the Souldiers Helmets and coats of armour!
Happy, thrice Happy times when the Poets could sing of the Spiders making their webs in the Soldiers Helmets and coats of armour!
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These then are not excluded, but wrapt up in this Salutation: For all peace is carried along in this, in the Peace of the Gospel.
These then Are not excluded, but wrapped up in this Salutation: For all peace is carried along in this, in the Peace of the Gospel.
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When the world is out of frame this establisheth the pillars of it, brings every part to its own place, the Sensual parts under the Rational, the Flesh under the Spirit, the Will under the command of the Understanding;
When the world is out of frame this Establisheth the pillars of it, brings every part to its own place, the Sensual parts under the Rational, the Flesh under the Spirit, the Will under the command of the Understanding;
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which is the Peace of the Soul. It brings the obedience of Faith under the eternal Law of Christ;
which is the Peace of the Soul. It brings the Obedience of Faith under the Eternal Law of christ;
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which is our Peace with God.
which is our Peace with God.
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It draws with it the Servant under the Master, the Child under the Parent, the subject under the Magistrate;
It draws with it the Servant under the Master, the Child under the Parent, the Subject under the Magistrate;
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which is the Peace of a House, of a Common-wealth, of the World.
which is the Peace of a House, of a Commonwealth, of the World.
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It makes every part dwell together in unity, it observes a parity in disparity, an equality in an inequality;
It makes every part dwell together in unity, it observes a parity in disparity, an equality in an inequality;
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it keeps every wheel in its own motion, every man in his right place, the Master on Horseback,
it keeps every wheel in its own motion, every man in his right place, the Master on Horseback,
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and the Servant on the ground; and where Impudence incroacheth, it checketh it with a Friend, sit down lower.
and the Servant on the ground; and where Impudence incroacheth, it checketh it with a Friend, fit down lower.
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It keepeth the hands of the ungodly from the gray hairs of the aged, and the teeth of the oppressor from the face of the widow.
It Keepeth the hands of the ungodly from the grey hairs of the aged, and the teeth of the oppressor from the face of the widow.
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Like an Intelligence, it moves the lesser Sphere of a Family, and the greater Orbe of the Common-wealth composedly and orderly.
Like an Intelligence, it moves the lesser Sphere of a Family, and the greater Orb of the Commonwealth composedly and orderly.
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Peace is the right order and the harmony of things. A Father calls it an Harp;
Peace is the right order and the harmony of things. A Father calls it an Harp;
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and it is never well set or tuned but by the hand of Charity.
and it is never well Set or tuned but by the hand of Charity.
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For all the Peace that is in the world is derived from this Salutation, from the Peace of the Gospel, which slacketh and lets down the String of our Self-love even to a Hatred of our selves,
For all the Peace that is in the world is derived from this Salutation, from the Peace of the Gospel, which slacketh and lets down the String of our Self-love even to a Hatred of our selves,
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and windeth the string of our Love to our brother to an equal proportion with the Love of our selves.
and windeth the string of our Love to our brother to an equal proportion with the Love of our selves.
cc vvz dt n1 pp-f po12 n1 p-acp po12 n1 p-acp dt j-jn n1 p-acp dt n1 pp-f po12 n2.
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We must hate our life in this world, and we must love our brother as our selves.
We must hate our life in this world, and we must love our brother as our selves.
pns12 vmb vvi po12 n1 p-acp d n1, cc pns12 vmb vvb po12 n1 p-acp po12 n2.
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7187
Nay, it lets it down lower yet, to our very enemies, the sound must reach even unto them.
Nay, it lets it down lower yet, to our very enemies, the found must reach even unto them.
uh, pn31 vvz pn31 p-acp jc av, p-acp po12 j n2, dt n1 vmb vvi av p-acp pno32.
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7188
Talk what we will of peace;
Talk what we will of peace;
n1 r-crq pns12 vmb pp-f n1;
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7189
If it be not touched and tuned by Charity, it will be but as sounding brass and a tinkling cymbal:
If it be not touched and tuned by Charity, it will be but as sounding brass and a tinkling cymbal:
cs pn31 vbb xx vvn cc vvn p-acp n1, pn31 vmb vbi cc-acp p-acp j-vvg n1 cc dt j-vvg n1:
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7190
or rather, if it take not its rise and spring from this Peace here, from the Peace of the Gospel, it will be but a dreadful sound, as Eliphaz speaketh, either in the Soul,
or rather, if it take not its rise and spring from this Peace Here, from the Peace of the Gospel, it will be but a dreadful found, as Eliphaz speaks, either in the Soul,
cc av-c, cs pn31 vvb xx po31 n1 cc vvi p-acp d n1 av, p-acp dt n1 pp-f dt n1, pn31 vmb vbi p-acp dt j n1, p-acp np1 vvz, av-d p-acp dt n1,
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or in the Family, or in the Church, or in the Common-wealth.
or in the Family, or in the Church, or in the Commonwealth.
cc p-acp dt n1, cc p-acp dt n1, cc p-acp dt n1.
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7192
I am the bolder thus to interpret the Disciples Salutation, because I find it part of their Commission to say, The Kingdome of God is at hand, which was indeed to give notice of the Gospel of Peace.
I am the bolder thus to interpret the Disciples Salutation, Because I find it part of their Commission to say, The Kingdom of God is At hand, which was indeed to give notice of the Gospel of Peace.
pns11 vbm dt jc av pc-acp vvi dt n2 n1, c-acp pns11 vvb pn31 n1 pp-f po32 n1 pc-acp vvi, dt n1 pp-f np1 vbz p-acp n1, r-crq vbds av pc-acp vvi n1 pp-f dt n1 pp-f n1.
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This as it commends unto us all Peace but that which is in evil: (which indeed is not Peace,
This as it commends unto us all Peace but that which is in evil: (which indeed is not Peace,
d c-acp pn31 vvz p-acp pno12 d n1 cc-acp cst r-crq vbz p-acp n-jn: (r-crq av vbz xx n1,
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7194
but a conspiracy) so especially it inculcates this, by which Christ hath made both one, and broken down the partition-wall which was between the Jew and the Gentile,
but a Conspiracy) so especially it inculcates this, by which christ hath made both one, and broken down the partition-wall which was between the Jew and the Gentile,
cc-acp dt n1) av av-j pn31 vvz d, p-acp r-crq np1 vhz vvn d pi, cc vvn a-acp dt n1 r-crq vbds p-acp dt np1 cc dt j,
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7195
and that partition-wall also which Covetousness and Ambition, Envy and Malice sets up between man and man;
and that partition-wall also which Covetousness and Ambition, Envy and Malice sets up between man and man;
cc d n1 av r-crq n1 cc n1, n1 cc n1 vvz a-acp p-acp n1 cc n1;
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that we may be one in him, as He and the Father are one.
that we may be one in him, as He and the Father Are one.
d pns12 vmb vbi pi p-acp pno31, c-acp pns31 cc dt n1 vbr pi.
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It was the prime care of the primitive Christians to keep the unity of the spirit in the bond of peace.
It was the prime care of the primitive Christians to keep the unity of the Spirit in the bound of peace.
pn31 vbds dt j-jn n1 pp-f dt j np1 p-acp vvb dt n1 pp-f dt n1 p-acp dt n1 pp-f n1.
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And to this end they bound themselves by oath, sayth Pliny a heathen witer, nè furta committerent, nè fidem fallerent, not to steal,
And to this end they bound themselves by oath, say pliny a heathen witer, nè furta committerent, nè fidem fallerent, not to steal,
cc p-acp d vvb pns32 vvd px32 p-acp n1, vvz np1 dt j-jn n1, fw-la fw-mi fw-la, fw-la fw-la fw-la, xx pc-acp vvi,
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or lye or deceive, or break their word.
or lie or deceive, or break their word.
cc vvi cc vvi, cc vvi po32 n1.
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This course had the world upheld to this day, we should perhaps have no reason to complain that Peace hath left the earth,
This course had the world upheld to this day, we should perhaps have no reason to complain that Peace hath left the earth,
d n1 vhd dt n1 vvn p-acp d n1, pns12 vmd av vhi dx n1 pc-acp vvi d n1 vhz vvn dt n1,
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7201
or that the Prince of Peace hath not a hole to hide his head in.
or that the Prince of Peace hath not a hold to hide his head in.
cc cst dt n1 pp-f n1 vhz xx dt n1 pc-acp vvi po31 n1 p-acp.
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7202
If men were truly Christians and had not made a sad divorce between Honesty and Religion, the Disciples Salutation would not turn to them again, but rest on every House,
If men were truly Christians and had not made a sad divorce between Honesty and Religion, the Disciples Salutation would not turn to them again, but rest on every House,
cs n2 vbdr av-j np1 cc vhd xx vvn dt j n1 p-acp n1 cc n1, dt n2 n1 vmd xx vvi p-acp pno32 av, p-acp vvb p-acp d n1,
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and on every Common-wealth, For Christian Religion is the greatest preserver of Peace that ever was,
and on every Commonwealth, For Christian Religion is the greatest preserver of Peace that ever was,
cc p-acp d n1, p-acp njp n1 vbz dt js n1 pp-f n1 cst av vbds,
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and hath layd a greater horror and a fowler blemish upon Discord and Dissention then Philosophy ever did when she was most rigid and severe.
and hath laid a greater horror and a Fowler blemish upon Discord and Dissension then Philosophy ever did when she was most rigid and severe.
cc vhz vvn dt jc n1 cc dt jc n1 p-acp n1 cc n1 av n1 av vdd c-crq pns31 vbds av-ds j cc j.
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7205
She commands us to pray for peace, She enjoyns us to study to be quiet, and to follow Peace with all men, She enjoyns us to loose our right for Peace,
She commands us to pray for peace, She enjoins us to study to be quiet, and to follow Peace with all men, She enjoins us to lose our right for Peace,
pns31 vvz pno12 pc-acp vvi p-acp n1, pns31 vvz pno12 p-acp vvb pc-acp vbi j-jn, cc p-acp vvb n1 p-acp d n2, pns31 vvz pno12 pc-acp vvi po12 j-jn c-acp n1,
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7206
and to part with coat and cloak, and all, rather then with Peace, quale regnum, talis pax;
and to part with coat and cloak, and all, rather then with Peace, quale Kingdom, Talis pax;
cc pc-acp vvi p-acp n1 cc n1, cc d, av-c cs p-acp n1, vvb fw-la, fw-la fw-la;
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7207
Look upon the Kingdom the Disciples speak of, and you shall soon discern what Peace they wish:
Look upon the Kingdom the Disciples speak of, and you shall soon discern what Peace they wish:
vvb p-acp dt n1 dt n2 vvb pp-f, cc pn22 vmb av vvi r-crq n1 pns32 vvb:
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7208
Peace with God, Peace of Conscience; there is no doubt of that. But Peace a so with men:
Peace with God, Peace of Conscience; there is no doubt of that. But Peace a so with men:
n1 p-acp np1, n1 pp-f n1; pc-acp vbz dx n1 pp-f d. p-acp n1 dt av p-acp n2:
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7209
For this is truly Evangelical, motus aliena naturae pace nostra cohibere, as Hilary speaketh;
For this is truly Evangelical, motus Aliena naturae pace nostra cohibere, as Hilary speaks;
c-acp d vbz av-j np1, fw-la fw-la fw-la fw-la fw-la fw-la, p-acp np1 vvz;
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7210
to place a peacable disposition as a bank or bulwark against the violence of anothers rage, by doing nothing to conquer him who is up in arms,
to place a peaceable disposition as a bank or bulwark against the violence of another's rage, by doing nothing to conquer him who is up in arms,
pc-acp vvi dt j n1 p-acp dt n1 cc n1 p-acp dt n1 pp-f j-jn n1, p-acp vdg pix p-acp vvi pno31 r-crq vbz a-acp p-acp n2,
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7211
and spends himself and laboureth in the mine to ruine me.
and spends himself and Laboureth in the mine to ruin me.
cc vvz px31 cc vvz p-acp dt n1 pc-acp vvi pno11.
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7212
This is the work of the Gospel, to beat down noyse with silence, and injury with patience; To overcome evil with good:
This is the work of the Gospel, to beatrice down noise with silence, and injury with patience; To overcome evil with good:
d vbz dt n1 pp-f dt n1, pc-acp vvi a-acp n1 p-acp n1, cc n1 p-acp n1; pc-acp vvi j-jn p-acp j:
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7213
To keep peace between the rich and the poor, by prescribing mercy to that one, and meekness to the other;
To keep peace between the rich and the poor, by prescribing mercy to that one, and meekness to the other;
pc-acp vvi n1 p-acp dt j cc dt j, p-acp vvg n1 p-acp cst crd, cc n1 p-acp dt j-jn;
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7214
between the high and the low, by prescribing justice to the one, and submission to the other;
between the high and the low, by prescribing Justice to the one, and submission to the other;
p-acp dt j cc dt j, p-acp vvg n1 p-acp dt pi, cc n1 p-acp dt j-jn;
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7215
between the evil and the good, by threatning the one, and upholding the other.
between the evil and the good, by threatening the one, and upholding the other.
p-acp dt j-jn cc dt j, p-acp vvg dt pi, cc vvg dt j-jn.
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7216
Thus it levelleth the hills, and raiseth the valleys, and casteth an aspect and influence upon all conditions, all qualities, all affections of men, that,
Thus it levelleth the hills, and Raiseth the valleys, and Cast an aspect and influence upon all conditions, all qualities, all affections of men, that,
av pn31 vvz dt n2, cc vvz dt n2, cc vvz dt n1 cc n1 p-acp d n2, d n2, d n2 pp-f n2, cst,
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as it was prophesyed of the Times of the Gospel, The VVolf may dwell with the Lamb,
as it was prophesied of the Times of the Gospel, The VVolf may dwell with the Lamb,
c-acp pn31 vbds vvn pp-f dt n2 pp-f dt n1, dt n1 vmb vvi p-acp dt n1,
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7218
and the Leopard ly down with the Kid, a little Child lead the Lion; that there may be abundance of peace so long as the Moon endureth. O beloved! and the Leopard lie down with the Kid, a little Child led the lion; that there may be abundance of peace so long as the Moon Endureth. O Beloved!
cc dt n1 vvb a-acp p-acp dt n1, dt j n1 vvi dt n1; cst a-acp vmb vbi n1 pp-f n1 av av-j c-acp dt n1 vvz. np1 vvn!
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7219
did this Salutation take place, did the Peace of the Gospel rest upon us, our conversation would be more smooth and even,
did this Salutation take place, did the Peace of the Gospel rest upon us, our Conversation would be more smooth and even,
vdd d n1 vvb n1, vdd dt n1 pp-f dt n1 n1 p-acp pno12, po12 n1 vmd vbi av-dc j cc j,
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7220
and Salutations not so rugged and churlish as they commonly are.
and Salutations not so rugged and churlish as they commonly Are.
cc n2 xx av j cc j c-acp pns32 av-j vbr.
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7221
They would not be so supercilious, the dictates of our Pride, Stand thou there; or, sit thou here under my footstool; They would not be so surly, the expressions of our Scorn;
They would not be so supercilious, the dictates of our Pride, Stand thou there; or, fit thou Here under my footstool; They would not be so surly, the expressions of our Scorn;
pns32 vmd xx vbi av j, dt vvz pp-f po12 n1, vvb pns21 a-acp; cc, vvb pns21 av p-acp po11 n1; pns32 vmd xx vbi av j, dt n2 pp-f po12 n1;
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7222
VVho made thee a Judg over us? They would not be so treacherous; This is he, hold him fast. Who made thee a Judge over us? They would not be so treacherous; This is he, hold him fast.
r-crq vvd pno21 dt n1 p-acp pno12? pns32 vmd xx vbi av j; d vbz pns31, vvb pno31 av-j.
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7223
They would not be so cruel, the messengers of Death; Smite him, till he dyeth. They would not be so querulous, the breathings of our Envy;
They would not be so cruel, the messengers of Death; Smite him, till he Dies. They would not be so querulous, the breathings of our Envy;
pns32 vmd xx vbi av j, dt n2 pp-f n1; vvb pno31, c-acp pns31 vvz. pns32 vmd xx vbi av j, dt n2-vvg pp-f po12 n1;
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7224
VVhy is he made rich? VVhy is he in honour? VVhy hath he, who came in but now, Why is he made rich? Why is he in honour? Why hath he, who Come in but now,
q-crq vbz pns31 vvn j? q-crq vbz pns31 p-acp n1? q-crq vhz pns31, r-crq vvd p-acp p-acp av,
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7244
and leaves it to our choice, which we will have. First Peace shews it self, in his love, in his precepts;
and leaves it to our choice, which we will have. First Peace shows it self, in his love, in his Precepts;
cc vvz pn31 p-acp po12 n1, r-crq pns12 vmb vhi. ord n1 vvz pn31 n1, p-acp po31 n1, p-acp po31 n2;
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7245
nay, in his threatnings and fearful menaces. For ideo denunciat bellum, ne inferat; He therefore denounceth war that we may chuse peace.
nay, in his threatenings and fearful menaces. For ideo denunciat bellum, ne inferat; He Therefore Denounceth war that we may choose peace.
uh-x, p-acp po31 n2-vvg cc j n2. p-acp fw-la n1 fw-la, fw-la fw-la; pns31 av vvz n1 cst pns12 vmb vvi n1.
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7225
as much as I, that have born the heat and burden of the day? But every Family and every Common-wealth would be fitly joyned and compacted by that which every joynt, every part, supplies; every member having its place and subordination and dependance, which to start from is to loose itself;as much as I, that have born the heat and burden of the day? But every Family and every Commonwealth would be fitly joined and compacted by that which every joint, every part, supplies; every member having its place and subordination and dependence, which to start from is to lose itself;
c-acp d c-acp pns11, cst vhb vvn dt n1 cc n1 pp-f dt n1? p-acp d n1 cc d n1 vmd vbi av-j vvn cc vvn p-acp d r-crq d n1, d n1, n2; d n1 vhg po31 n1 cc n1 cc n1, r-crq pc-acp vvi p-acp vbz p-acp j px31;
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7226
the rich supplying the poor, and the poor blessing the rich; the mighty protecting the weak, and the weak observing the mighty;
the rich supplying the poor, and the poor blessing the rich; the mighty protecting the weak, and the weak observing the mighty;
dt j vvg dt j, cc dt j n1 dt j; dt j vvg dt j, cc dt j vvg dt j;
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7227
the wise teaching the ignorant, and the ignorant hearking to the wise;
the wise teaching the ignorant, and the ignorant harking to the wise;
dt j vvg dt j, cc dt j n-vvg p-acp dt j;
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7228
every man being as an Angel-keeper and a ministring spirit to every other man, ut quod est omnium, sit singulorum, that that which is all mens may be every mans;
every man being as an Angel-keeper and a ministering Spirit to every other man, ut quod est omnium, sit singulorum, that that which is all men's may be every men;
d n1 vbg p-acp dt n1 cc dt j-vvg n1 p-acp d j-jn n1, fw-la fw-la fw-la fw-la, fw-la fw-la, cst d r-crq vbz d ng2 vmb vbi d n2;
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7229
and that which is every mans belongs unto the whole.
and that which is every men belongs unto the Whole.
cc cst r-crq vbz d ng1 vvz p-acp dt j-jn.
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7230
And this order, this Peace, will be, if the Disciples Salutation take place, if the Peace of the Gospel rest upon us.
And this order, this Peace, will be, if the Disciples Salutation take place, if the Peace of the Gospel rest upon us.
cc d n1, d n1, vmb vbi, cs dt n2 n1 vvb n1, cs dt n1 pp-f dt n1 n1 p-acp pno12.
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7231
And thus much be spoken of the Salutation, Peace be unto this house. We pass now from the Message to the Order of delivering it.
And thus much be spoken of the Salutation, Peace be unto this house. We pass now from the Message to the Order of delivering it.
cc av av-d vbb vvn pp-f dt n1, n1 vbb p-acp d n1. pns12 vvb av p-acp dt n1 p-acp dt n1 pp-f vvg pn31.
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7232
It must be done NONLATINALPHABET, first; First say. Here we may observe the method of our Saviour.
It must be done, First; First say. Here we may observe the method of our Saviour.
pn31 vmb vbi vdn, ord; ord vvb. av pns12 vmb vvi dt n1 pp-f po12 n1.
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7233
He coming to fight against the Pomp, the Covetousness, the Luxury of the world, first offers terms of Peace, and instructs his Disciples as God did Moses:
He coming to fight against the Pomp, the Covetousness, the Luxury of the world, First offers terms of Peace, and instructs his Disciples as God did Moses:
pns31 vvg pc-acp vvi p-acp dt n1, dt n1, dt n1 pp-f dt n1, ord vvz n2 pp-f n1, cc vvz po31 n2 p-acp np1 vdd np1:
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7234
When thou comest nigh unto a city to fight against it, then proclame Peace unto it. When thou Comest High unto a City to fight against it, then proclaim Peace unto it.
c-crq pns21 vv2 av-j p-acp dt n1 pc-acp vvi p-acp pn31, av vvi n1 p-acp pn31.
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7235
As we read of Tamerlaine, he first hangs out his white flag of Peace, not his black nor his bloudy colours.
As we read of Tamerlane, he First hangs out his white flag of Peace, not his black nor his bloody colours.
c-acp pns12 vvb pp-f np1, pns31 ord vvz av po31 j-jn n1 pp-f n1, xx po31 j-jn cc po31 j n2.
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7236
He fights not against us to destroy us, till we have wearied his Mercy, and stood out too long, NONLATINALPHABET, first he tenders Peace: but it is the wickedness of the wicked, the obstinacy of the Enemy, that draws his Sword.
He fights not against us to destroy us, till we have wearied his Mercy, and stood out too long,, First he tenders Peace: but it is the wickedness of the wicked, the obstinacy of the Enemy, that draws his Sword.
pns31 vvz xx p-acp pno12 pc-acp vvi pno12, c-acp pns12 vhb vvn po31 n1, cc vvd av av av-j,, ord pns31 vvz n1: p-acp pn31 vbz dt n1 pp-f dt j, dt n1 pp-f dt n1, cst vvz po31 n1.
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7237
For God doth not as Nimrod, destroy men for pleasure;
For God does not as Nimrod, destroy men for pleasure;
p-acp np1 vdz xx p-acp np1, vvb n2 p-acp n1;
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7238
he doth not set them up as a mark, and then shoot deadly arrows at them;
he does not Set them up as a mark, and then shoot deadly arrows At them;
pns31 vdz xx vvi pno32 a-acp p-acp dt n1, cc av vvb j n2 p-acp pno32;
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7239
or, as some are pleased to give a bloudy instance, strike them dead with the same liberty that an Huntsman doth his Deer:
or, as Some Are pleased to give a bloody instance, strike them dead with the same liberty that an Huntsman does his Deer:
cc, c-acp d vbr vvn pc-acp vvi dt j n1, vvb pno32 j p-acp dt d n1 cst dt n1 vdz po31 n1:
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7240
as if an immortal Soul, which Christ sets at a higher rate than the whole world, were of no more value then a beast.
as if an immortal Soul, which christ sets At a higher rate than the Whole world, were of no more valve then a beast.
c-acp cs dt j n1, r-crq np1 vvz p-acp dt jc n1 cs dt j-jn n1, vbdr pp-f dx dc n1 cs dt n1.
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7241
A foul injurie to be layd to His charge who is Goodness it self, and nothing else but Goodness;
A foul injury to be laid to His charge who is goodness it self, and nothing Else but goodness;
dt j n1 pc-acp vbi vvn p-acp po31 n1 r-crq vbz n1 pn31 n1, cc pix av cc-acp n1;
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7242
a Blasphemy as loud as that which denies him to be God.
a Blasphemy as loud as that which Denies him to be God.
dt n1 c-acp av-j c-acp d r-crq vvz pno31 pc-acp vbi np1.
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7243
He seems rather to carry Peace and War in sinu, in his bosom, as Fabius did in the skirt of his Gown,
He seems rather to carry Peace and War in sinu, in his bosom, as Fabius did in the skirt of his Gown,
pns31 vvz av-c pc-acp vvi n1 cc n1 p-acp fw-la, p-acp po31 n1, c-acp np1 vdd p-acp dt n1 pp-f po31 n1,
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7246
He bends his bow and sets his arrow in the string, as the Psalmist speaks, that he may not shoot.
He bends his bow and sets his arrow in the string, as the Psalmist speaks, that he may not shoot.
pns31 vvz po31 n1 cc vvz po31 n1 p-acp dt n1, c-acp dt n1 vvz, cst pns31 vmb xx vvi.
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7247
He opened the mouth of his servant Noah, a preacher of righteousness, before he opened the windows of Heaven, and broke up the fountains of the great deep.
He opened the Mouth of his servant Noah, a preacher of righteousness, before he opened the windows of Heaven, and broke up the fountains of the great deep.
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He opened the mouth of his Servant Moses, before the earth opened her mouth to swallow up Dathan and Abiram, and their complices.
He opened the Mouth of his Servant Moses, before the earth opened her Mouth to swallow up Dathan and Abiram, and their accomplices.
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He doth not undermine us with double voices and double counsels and a holy dissimulation,
He does not undermine us with double voices and double Counsels and a holy dissimulation,
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as some call it, crying Peace, when he girds himself with strength, and prepares himself to battel, saying Peace to that House which he meaneth to level with the ground:
as Some call it, crying Peace, when he girds himself with strength, and prepares himself to battle, saying Peace to that House which he means to level with the ground:
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But he sends his Embassadours, and Peace is the first clause in their Commission; First they must salute us, before he will strike us;
But he sends his ambassadors, and Peace is the First clause in their Commission; First they must salute us, before he will strike us;
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first wish Peace, before he will furbish his sword.First wish Peace, before he will furbish his sword.
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This is NONLATINALPHABET, In the first place. But then, if we will have an arm like God, and think to thunder like him; if we harden our faces against his profer of Peace; then, ob certas causas, and ob eam rem, as the form runneth,
This is, In the First place. But then, if we will have an arm like God, and think to thunder like him; if we harden our faces against his proffer of Peace; then, ob certas causas, and ob eam remembering, as the from Runneth,
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for these causes and for this thing, for our ingratitude and impenitency and rebellion, he speaks unto us by his Disciples and Ambassadours as the Roman Heralds and Officers at arms did to the enemies of that State when they denounced war.
for these Causes and for this thing, for our ingratitude and impenitency and rebellion, he speaks unto us by his Disciples and ambassadors as the Roman Heralds and Officers At arms did to the enemies of that State when they denounced war.
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Quòd populus meus nolit auscultare, bellum indico facioque. Quòd populus meus nolit auscultare, bellum indico facioque.
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See it translated, Because my people would not hearken to my voice, and Israel would none of me:
See it translated, Because my people would not harken to my voice, and Israel would none of me:
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Therefore I gave them up to their own Hearts-lusts, and they walked in their own counsels. Therefore I gave them up to their own Hearts-lusts, and they walked in their own Counsels.
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But still Peace is first. First God speaks by his Prophets before he speak by his judgments;
But still Peace is First. First God speaks by his prophets before he speak by his Judgments;
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First, as it were, he breaths Peace upon us, before it return and leave us. And the reason of this is undeniable.
First, as it were, he breathes Peace upon us, before it return and leave us. And the reason of this is undeniable.
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For Severity in God seems to be a quality not natural, but casual and occasioned. It is in a manner constrained, and besides his Nature.
For Severity in God seems to be a quality not natural, but casual and occasioned. It is in a manner constrained, and beside his Nature.
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For he hath but one only property or quality, saith Trismegistus, and that is Goodness. Prior Bonitas secundum naturam, posterior Severitas secundum causam; saith Tertullian against Marcion:
For he hath but one only property or quality, Says Trismegistus, and that is goodness. Prior Bonitas secundum naturam, posterior Severitas secundum Causam; Says Tertullian against Marcion:
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The prime quality in him is Goodness: Severity is later, as being occasioned. That is eternal, this is adventitious;
The prime quality in him is goodness: Severity is later, as being occasioned. That is Eternal, this is adventitious;
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that is proper unto him, this is but borrowed; that inwardly flows from him, this is forced from him.
that is proper unto him, this is but borrowed; that inwardly flows from him, this is forced from him.
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First he created Man, but left him not as the Ostrich doth her eggs, upon the shore,
First he created Man, but left him not as the Ostrich does her eggs, upon the shore,
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but he took him to himself, and placed him in a place of pleasure: Which was an Argument of his Goodness.
but he took him to himself, and placed him in a place of pleasure: Which was an Argument of his goodness.
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Then he gave him a Law by which to order his steps, by the observance of which,
Then he gave him a Law by which to order his steps, by the observance of which,
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as the Angels by Jacobs Ladder, he might ascend to supernatural and heavenly bliss. Hitherto Gods countenance is fair, as the Sun in its strength.
as the Angels by Jacobs Ladder, he might ascend to supernatural and heavenly bliss. Hitherto God's countenance is fair, as the Sun in its strength.
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But when Mans folly, by breach of the law, had wrought him against his Nature into another mould,
But when men folly, by breach of the law, had wrought him against his Nature into Another mould,
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then his Severity shewed it self. And then as Naomi speaks of herself in the book of Ruth;
then his Severity showed it self. And then as Naomi speaks of herself in the book of Ruth;
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Call him no more Naomi, that is, pleasant; but call hin Marah, that is, bitter. For he will deal bitterly with us. Fecimus, non accepimus severum: Call him no more Naomi, that is, pleasant; but call hin Marah, that is, bitter. For he will deal bitterly with us. We have done, non accepimus severum:
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He is no more the God that made us, but he is that God which we have made not a calm and gentle,
He is no more the God that made us, but he is that God which we have made not a Cam and gentle,
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but a fierce and severe and angry God. God is a Fountain of Peace, and nothing issueth from him naturally but Peace.
but a fierce and severe and angry God. God is a Fountain of Peace, and nothing issueth from him naturally but Peace.
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Nor doth his Jealousy burn like fire till our refusal of peace do kindle it:
Nor does his Jealousy burn like fire till our refusal of peace do kindle it:
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He speaks to the Husbandmen by his Servants, and he speaks to them by his Son,
He speaks to the Husbandmen by his Servants, and he speaks to them by his Son,
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and till they killed him, till they utterly renounce Peace, he doth not come to destroy.
and till they killed him, till they utterly renounce Peace, he does not come to destroy.
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First Peace comes out of his mouth, before his two edged sword. Still the word is, NONLATINALPHABET, First say, Peace be unto this House.
First Peace comes out of his Mouth, before his two edged sword. Still the word is,, First say, Peace be unto this House.
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7277
I might here enlarge my self; But I perceive the time is past. Let us then apply this Salutation to our selves.
I might Here enlarge my self; But I perceive the time is past. Let us then apply this Salutation to our selves.
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And the best use we can make of it, is, to look both upon the Peace and the Order of delivering it,
And the best use we can make of it, is, to look both upon the Peace and the Order of delivering it,
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and to look upon them on the right side.
and to look upon them on the right side.
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I told you that Peace implyeth Order and Harmony, that it is as a Harp or Lute, which you must be careful to touch with a skilful hand,
I told you that Peace Implies Order and Harmony, that it is as a Harp or Lute, which you must be careful to touch with a skilful hand,
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even with the hand of Charity. Otherwise, this Peace may by our neglect raise a war in our members;
even with the hand of Charity. Otherwise, this Peace may by our neglect raise a war in our members;
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We may continue in Sin because Grace aboundeth, Peace is as the Sun, which with its beams quickneth and refresheth and enlightneth all Things:
We may continue in since Because Grace Aboundeth, Peace is as the Sun, which with its beams Quickeneth and refresheth and Enlighteneth all Things:
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But we may play the wantons in this Sun, and turn the Peace of God into wantonness:
But we may play the wantons in this Sun, and turn the Peace of God into wantonness:
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and this first and free overture of Peace may make us dull and heavy and careless in entertaining it.
and this First and free overture of Peace may make us dull and heavy and careless in entertaining it.
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God's Alpha may be our Omega; his first may be our last;
God's Alpha may be our Omega; his First may be our last;
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Upon his Unrighteousness he will build up the glory of his Justice.
Upon his Unrighteousness he will built up the glory of his justice.
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his early morning blessings, his day-spring from on high may not win a good look from us, not be thought of till our declining dayes, till our Sun be ready to set.
his early morning blessings, his dayspring from on high may not win a good look from us, not be Thought of till our declining days, till our Sun be ready to Set.
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And this will be to look upon Gods offer of Peace ex adverso situ, on the wrong side.
And this will be to look upon God's offer of Peace ex adverso situ, on the wrong side.
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Rather let us run and meet and kiss Peace, woo and embrace and marry it at the first displaying of its beauty.
Rather let us run and meet and kiss Peace, woo and embrace and marry it At the First displaying of its beauty.
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Let God's first and our first, his offer and our acceptance, meet in the same moment of time.
Let God's First and our First, his offer and our acceptance, meet in the same moment of time.
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For why should it, being the first thing that God doeth, be the last thing that we Think of:
For why should it, being the First thing that God doth, be the last thing that we Think of:
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Let us remember that Mercy rejoyceth and triumpheth over Judgment, but only in this life, when Peace is offered.
Let us Remember that Mercy Rejoiceth and Triumpheth over Judgement, but only in this life, when Peace is offered.
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As Mercy hath her day of Triumph here, so Justice will have her day too, when that Peace which we now refuse will fight against us.
As Mercy hath her day of Triumph Here, so justice will have her day too, when that Peace which we now refuse will fight against us.
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To day, if you will hear his voice, to day you may hear it. But if that day be once shut up, God will speak no more.To day, if you will hear his voice, to day you may hear it. But if that day be once shut up, God will speak no more.
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When Jacob awaked out of that pleasant sleep in which he had seen a ladder reaching unto Heaven,
When Jacob awaked out of that pleasant sleep in which he had seen a ladder reaching unto Heaven,
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and Angels ascending and descending on it; he cries out, How terrible is this place! and Angels ascending and descending on it; he cries out, How terrible is this place!
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On which place a Father tells us that he did stupere propter magnam misericordiam Dei, that he was amaz'd and affraid at that great mercy of God which was shewn unto him.
On which place a Father tells us that he did stupere propter magnam misericordiam Dei, that he was amazed and afraid At that great mercy of God which was shown unto him.
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And indeed Gods overtures of Mercy and Peace have their terror as well as his Judgments.
And indeed God's overtures of Mercy and Peace have their terror as well as his Judgments.
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there is mercy and Peace with God, that he may be feared. there is mercy and Peace with God, that he may be feared.
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In this life of ours (which is but as a dream in respect of that beatifical vision we shall have of God hereafter) we see a Ladder as it were reaching up to Heaven,
In this life of ours (which is but as a dream in respect of that beatifical vision we shall have of God hereafter) we see a Ladder as it were reaching up to Heaven,
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and all Gods blessings and promises, as so many Angels, ascending and descending upon it: And God is in the midst of them;
and all God's blessings and promises, as so many Angels, ascending and descending upon it: And God is in the midst of them;
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for we may find Heaven in these. Et quà m terribìlis! How terrible is this place! Here is Templum Spiritûs, the Temple of the Holy Ghost:
for we may find Heaven in these. Et quà m terribìlis! How terrible is this place! Here is Templum Spiritûs, the Temple of the Holy Ghost:
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for by these he instructs us. Here is Ara Misericordiae, an altar of Mercy;
for by these he instructs us. Here is Ara Mercy, an altar of Mercy;
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And what doth God require at our hands but to offer up ourselves a living sacrifice, holy and acceptable unto him, even upon this altar of his Mercy;
And what does God require At our hands but to offer up ourselves a living sacrifice, holy and acceptable unto him, even upon this altar of his Mercy;
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When he speaks, to say, thy servant heareth; to follow Peace at the first sight of it, to rise at the first call.
When he speaks, to say, thy servant hears; to follow Peace At the First sighed of it, to rise At the First call.
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We may indeed fly from Gods Justice to his Mercy;
We may indeed fly from God's justice to his Mercy;
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But if we fly from his Mercy, if we reject Peace, what asylum, what sanctuary can we find? It is Peace: Fly not from it.
But if we fly from his Mercy, if we reject Peace, what asylum, what sanctuary can we find? It is Peace: Fly not from it.
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It is offered first: Make speed, haste, and stay not;
It is offered First: Make speed, haste, and stay not;
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stay not with any fading vanity from that Peace which makes way for Glory and Honour and everlasting Peace.
stay not with any fading vanity from that Peace which makes Way for Glory and Honour and everlasting Peace.
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The Seventeenth SERMON. PART. II. Luk. X. 5, 6. And into whatsoever House ye enter, first say, Peace be to this House.
The Seventeenth SERMON. PART. II Luk. X. 5, 6. And into whatsoever House you enter, First say, Peace be to this House.
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And if the Son of peace be there, your Peace shall rest upon it: if not, it shall turn to you again.
And if the Son of peace be there, your Peace shall rest upon it: if not, it shall turn to you again.
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THE Salutation hath already sounded in your ears; Peace be to this House; even all manner of Peace;
THE Salutation hath already sounded in your ears; Peace be to this House; even all manner of Peace;
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but especially the Peace of the Gospel, the Peace of the Prince of Peace, that Peace which passeth all understanding.
but especially the Peace of the Gospel, the Peace of the Prince of Peace, that Peace which passes all understanding.
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This the Disciples of Christ here do breath forth in every place, to bring along with them to every House.
This the Disciples of christ Here do breath forth in every place, to bring along with them to every House.
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And this is to be done NONLATINALPHABET, in the first place; it being the method of our Saviour first to offer terms of Peace;
And this is to be done, in the First place; it being the method of our Saviour First to offer terms of Peace;
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not to question us before he invites us; not to war against us till we have renounced peace;
not to question us before he invites us; not to war against us till we have renounced peace;
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not to strike us as enemies, till we cast him from us, and will not be his Friends.
not to strike us as enemies, till we cast him from us, and will not be his Friends.
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This have we dilated upon at large. Now this Peace is a great benefit. This Salutation is worth our best welcome and acceptation.
This have we dilated upon At large. Now this Peace is a great benefit. This Salutation is worth our best welcome and acceptation.
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Peace be unto this House, is that which in a manner builds the house;Peace be unto this House, is that which in a manner builds the house;
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it is the foundation of the foundation, that which makes it compact and at unity with it self.
it is the Foundation of the Foundation, that which makes it compact and At unity with it self.
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Yet that befalls this Peace which doth all other benefits of God: Like to the Sum and Rain, it shines and falls both upon good and bad;
Yet that befalls this Peace which does all other benefits of God: Like to the Sum and Rain, it shines and falls both upon good and bad;
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sometimes upon unthankful persons, who, when God speaks of Peace, are bent to war, and somettmes upon those who sing prayses to the God of Peace for evermore.
sometime upon unthankful Persons, who, when God speaks of Peace, Are bent to war, and somettmes upon those who sing praises to the God of Peace for evermore.
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Sometimes it falls upon a Son of Peace, whose heart is fitted and prepared, who listneth and harkens after it;
Sometime it falls upon a Son of Peace, whose heart is fitted and prepared, who listeneth and harkens After it;
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and there it rests and multiplies, and brings forth the fruits of Peace in all righteousness and holiness.
and there it rests and multiplies, and brings forth the fruits of Peace in all righteousness and holiness.
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The Text sayth, NONLATINALPHABET, it shall rest upon him, as upon its proper place. Sometimes it falls upon a stubborn and perverse heart, a heart hardned against Peace;
The Text say,, it shall rest upon him, as upon its proper place. Sometime it falls upon a stubborn and perverse heart, a heart hardened against Peace;
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and then it seems to fall away and be lost, because it finds no entertainment nor rest there:
and then it seems to fallen away and be lost, Because it finds no entertainment nor rest there:
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But yet though it fall here, it is not lost. For NONLATINALPHABET, it shall turn back again to those who sent it.
But yet though it fallen Here, it is not lost. For, it shall turn back again to those who sent it.
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And this is the high prerogative of this Peace; it will either rest, or return. This is the crown and rejoycing of all those who bring glad tidings of Peace;
And this is the high prerogative of this Peace; it will either rest, or return. This is the crown and rejoicing of all those who bring glad tidings of Peace;
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their PAX DO MUI HUIC, their Salutation, can not be lost. It is but first saying, Peace be to this House:
their PAX DO MUI HUIC, their Salutation, can not be lost. It is but First saying, Peace be to this House:
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And if the Son of Peace be there, your Peace shall rest upon it: if not, it shall turn to you again. And if the Son of Peace be there, your Peace shall rest upon it: if not, it shall turn to you again.
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In these words are discovered to the Disciples, First, two sorts of men they should meet with in the discharge of their duty;
In these words Are discovered to the Disciples, First, two sorts of men they should meet with in the discharge of their duty;
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some that were sons of peace, others that were not. Secondly, the nature or property of the Saluation;
Some that were Sons of peace, Others that were not. Secondly, the nature or property of the Salvation;
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On the one sort it will rest, from the other it will return: And that the Publishers may not think it lost, it will return to them again.
On the one sort it will rest, from the other it will return: And that the Publishers may not think it lost, it will return to them again.
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For, we may consider, 1 a Prediction, that their Salutation, though it be Peace, will not find welcome with all,
For, we may Consider, 1 a Prediction, that their Salutation, though it be Peace, will not find welcome with all,
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but only with the sons of Peace; 2 an Encouragement, that for all this they may not be affraid of their Message, affraid to say, Peace be to this House;
but only with the Sons of Peace; 2 an Encouragement, that for all this they may not be afraid of their Message, afraid to say, Peace be to this House;
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For whither it rest, or not, return it will to them again.
For whither it rest, or not, return it will to them again.
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Upon the sons of Peace it will rest, and so rest as not to leave them:
Upon the Sons of Peace it will rest, and so rest as not to leave them:
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and if it meet with those on whom it cannot rest, it will look back, and return to the Disciples again.
and if it meet with those on whom it cannot rest, it will look back, and return to the Disciples again.
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But for our more plain and orderly proceeding, and for your better instruction, we will draw up all,
But for our more plain and orderly proceeding, and for your better instruction, we will draw up all,
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and bound our discourse within the compass of these three positions;
and bound our discourse within the compass of these three positions;
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1 That as at the first preaching of the Gospel, so alwaies there will be this difference, of Good and Evil;
1 That as At the First preaching of the Gospel, so always there will be this difference, of Good and Evil;
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of Sons of Peace, and Enemies to Peace;
of Sons of Peace, and Enemies to Peace;
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of Willing and Obstinate hearers of this Message. 2 That this Peace will rest on none but those who are fit to receive it. 3 That though it do not rest,
of Willing and Obstinate hearers of this Message. 2 That this Peace will rest on none but those who Are fit to receive it. 3 That though it do not rest,
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yet it is not lost but will return to those who publish it. And with these we shall exercise your Devotion at this time.
yet it is not lost but will return to those who publish it. And with these we shall exercise your Devotion At this time.
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In the first place, that a difference there will alwaies be, of Good and Evil, not only in the world,
In the First place, that a difference there will always be, of Good and Evil, not only in the world,
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but also in the Church, not only amongst those who have not heard of the name of Christ,
but also in the Church, not only among those who have not herd of the name of christ,
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but among those also who have heard the Salutation of Peace sound in their ears, our Saviour himself hath shewed us in the parable of the Good seed and the Tares, and of the Draw-net;
but among those also who have herd the Salutation of Peace found in their ears, our Saviour himself hath showed us in the parable of the Good seed and the Tares, and of the Draw-net;
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but yet at such a distance that no poyson which is breathed from them shall hurt us.
but yet At such a distance that no poison which is breathed from them shall hurt us.
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which being cast into the Sea draweth of every kind, Puto me non timere dicere, sayth St. Augustine, alios sic esse in domo Dei ut sint domus Dei; which being cast into the Sea draws of every kind, Puto me non timere dicere, say Saint Augustine, Alioth sic esse in domo Dei ut sint domus Dei;
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alios sic esse in domo Dei ut non pertineant ad compaginem domus. Alioth sic esse in domo Dei ut non pertineant ad compaginem domus.
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It is no rashness to say that some are so in Gods Church that they are Gods Church,
It is no rashness to say that Some Are so in God's Church that they Are God's Church,
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and others are so in the Church that they are not so much as a part of the building.
and Others Are so in the Church that they Are not so much as a part of the building.
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Some are sons of peace, and some there are on whom Peace cannot rest: Some there are to be amended and brought to repentance, as Peter;
some Are Sons of peace, and Some there Are on whom Peace cannot rest: some there Are to be amended and brought to Repentance, as Peter;
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some to be suffered and born with, as Judas;
Some to be suffered and born with, as Judas;
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and some who lye hid and unknown to the world till that great day of manifestation, till the day of gathering the Corn from the Tares;
and Some who lie hid and unknown to the world till that great day of manifestation, till the day of gathering the Corn from the Tares;
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till that day of separation, of severing the Goats from the Sheep. Boni nusquam soli sunt nisi in coelo;
till that day of separation, of severing the Goats from the Sheep. Boni nusquam soli sunt nisi in coelo;
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& mali nusquam soli sunt nisi in inferno, saith Gregorie;& mali nusquam soli sunt nisi in inferno, Says Gregory;
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the good are never alone, but in Heaven, and the bad are never alone, but in that place where they are tormented together.
the good Are never alone, but in Heaven, and the bad Are never alone, but in that place where they Are tormented together.
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The Earth as it is placed in the midst between Heaven and Hell, so is it a common receptacle both of those who are citizens of Heaven,
The Earth as it is placed in the midst between Heaven and Hell, so is it a Common receptacle both of those who Are Citizens of Heaven,
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and of those who are to have their portion with the Devil and his Angels. Nor doth this proceed from any decree of God, but that of Permission.
and of those who Are to have their portion with the devil and his Angels. Nor does this proceed from any Decree of God, but that of Permission.
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For nothing is more contrary to the Will of God, than Sin. Yet the Permission of sin is a positive act of his Will:
For nothing is more contrary to the Will of God, than Sin. Yet the Permission of since is a positive act of his Will:
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For God decreeth to permit it.
For God decreeth to permit it.
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7361
For as he made Man upright, so he made him also mutable, so that he might incline to either side, either embrace evil, or resist it.
For as he made Man upright, so he made him also mutable, so that he might incline to either side, either embrace evil, or resist it.
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And though we cannot say that by the Providence of God it comes to pass that some men are evil: (for he speaks peace to every man) yet the providence of God orders and directs the actions of the wicked.
And though we cannot say that by the Providence of God it comes to pass that Some men Are evil: (for he speaks peace to every man) yet the providence of God order and directs the actions of the wicked.
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He circumscribes them in their time and duration, that they last no longer than his Wisdom shall think fit.
He circumscribes them in their time and duration, that they last no longer than his Wisdom shall think fit.
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He bounds them in their encrease and greatness: Hitherto they shall go, and no further.
He bounds them in their increase and greatness: Hitherto they shall go, and no further.
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He directs and limits them from that object to which they are carried to something else,
He directs and Limits them from that Object to which they Are carried to something Else,
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and makes them serve, not to that end which the Sinner proposes, but to that which he himself hath set up Out of that Sin which the Sinner commits to satisfie his lust, will God manifest his glory:
and makes them serve, not to that end which the Sinner proposes, but to that which he himself hath Set up Out of that since which the Sinner commits to satisfy his lust, will God manifest his glory:
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By that sin which was a Tempest to beat down and overthrow, will God establish his Church;
By that since which was a Tempest to beatrice down and overthrow, will God establish his Church;
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and by those evil men whom the Devil placeth as thorns and pricks in the eyes of the righteous, will God try and purge his chosen ones.
and by those evil men whom the devil places as thorns and pricks in the eyes of the righteous, will God try and purge his chosen ones.
cc p-acp d j-jn n2 r-crq dt n1 vvz p-acp n2 cc n2 p-acp dt n2 pp-f dt j, vmb np1 vvi cc vvi po31 j-vvn pi2.
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In a word, God makes not Sin, but he makes it useful and advantageous.
In a word, God makes not since, but he makes it useful and advantageous.
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And to this end he suffereth and permitteth this mixture and composition of Good and Evil, he suffers the Tares and the Corn to grow together till the time of the Harvest.
And to this end he suffers and permitteth this mixture and composition of Good and Evil, he suffers the Tares and the Corn to grow together till the time of the Harvest.
cc p-acp d n1 pns31 vvz cc vvz d n1 cc n1 pp-f j cc j-jn, pns31 vvz dt n2 cc dt n1 pc-acp vvi av p-acp dt n1 pp-f dt n1.
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Qui semel aeternum judicium destinavit, non praecipitat discretionem, saith Tertullian;Qui semel aeternum judicium destinavit, non praecipitat discretionem, Says Tertullian;
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvz np1;
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He who hath appointed and ordained a day of separation, doth not make that separation until that day.
He who hath appointed and ordained a day of separation, does not make that separation until that day.
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And this he doth, not only to magnifie his Justice and Wisdom, which out of so great darkness can draw wondrous light,
And this he does, not only to magnify his justice and Wisdom, which out of so great darkness can draw wondrous Light,
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and can ex malis faecundare bona, make use of Sin as the Husbandman doth of Dung to manure and fatten his ground, that it may bring forth a more plentiful harvest;
and can ex malis faecundare Bona, make use of since as the Husbandman does of Dung to manure and fatten his ground, that it may bring forth a more plentiful harvest;
cc vmb fw-la fw-la fw-la fw-la, vvb n1 pp-f n1 p-acp dt n1 vdz pp-f n1 pc-acp vvi cc vvi po31 n1, cst pn31 vmb vvi av dt av-dc j n1;
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but for other reasons also, which Christ hath laid open in his Gospel. I.
but for other Reasons also, which christ hath laid open in his Gospel. I.
cc-acp p-acp j-jn n2 av, r-crq np1 vhz vvn j p-acp po31 n1. pns11.
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To shew his patience and longanimity towards sinners, who fight against him, towards those who are offended with his Salutation, that they may yield at last, and become sons of Peace.
To show his patience and longanimity towards Sinners, who fight against him, towards those who Are offended with his Salutation, that they may yield At last, and become Sons of Peace.
p-acp vvi po31 n1 cc n1 p-acp n2, r-crq vvb p-acp pno31, p-acp d r-crq vbr vvn p-acp po31 n1, cst pns32 vmb vvi p-acp ord, cc vvi n2 pp-f n1.
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For the long suffering of God is Salvation, sayth the Apostle.
For the long suffering of God is Salvation, say the Apostle.
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He doth not say it worketh, or brinketh forth, but positively, it is Salvation: It is for this end,
He does not say it works, or brinketh forth, but positively, it is Salvation: It is for this end,
pns31 vdz xx vvi pn31 vvz, cc vvz av, p-acp av-j, pn31 vbz n1: pn31 vbz p-acp d n1,
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and if it be not hindred it will produce this effect.
and if it be not hindered it will produce this Effect.
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That we prolong our dayes on earth, that we number more sins than days, nay then hours,
That we prolong our days on earth, that we number more Sins than days, nay then hours,
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than minutes, is not from any want of knowledg in God, that he sees us not;
than minutes, is not from any want of knowledge in God, that he sees us not;
cs n2, vbz xx p-acp d n1 pp-f n1 p-acp np1, cst pns31 vvz pno12 xx;
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or from want of strength, that he cannot put the hook into our nostrils;
or from want of strength, that he cannot put the hook into our nostrils;
cc p-acp n1 pp-f n1, cst pns31 vmbx vvi dt n1 p-acp po12 n2;
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but from his patience and longanimity, who gives us many times the longer life, that we may at last recal ourselves, and turn back unto him.
but from his patience and longanimity, who gives us many times the longer life, that we may At last Recall ourselves, and turn back unto him.
cc-acp p-acp po31 n1 cc n1, r-crq vvz pno12 d n2 dt jc n1, cst pns12 vmb p-acp ord vvi px12, cc vvb av p-acp pno31.
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Non ille perdidit potentiam, sed malos reservat ad paenitentiam; Non Isle perdidit potentiam, sed Malos Reservat ad paenitentiam;
fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
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He hath not lost his power, but he keeps evil men to the day of repentance.
He hath not lost his power, but he keeps evil men to the day of Repentance.
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NONLATINALPHABET, He first exhorts, then promises, then threatens, then chides, then prepares his deadly weapons, then puts them up again; and then again he threatens;
, He First exhorts, then promises, then threatens, then chides, then prepares his deadly weapons, then puts them up again; and then again he threatens;
, pns31 ord vvz, cs n2, av vvz, av vvz, av vvz po31 j n2, av vvz pno32 a-acp av; cc av av pns31 vvz;
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but he never strikes till he hath opened an effectual door, and made a way for us to safety.
but he never strikes till he hath opened an effectual door, and made a Way for us to safety.
cc-acp pns31 av-x vvz c-acp pns31 vhz vvn dt j n1, cc vvd dt n1 p-acp pno12 p-acp n1.
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Thus by the Wisdom and providence of God, Sin, which bringeth forth Death, may bring forth life;
Thus by the Wisdom and providence of God, since, which brings forth Death, may bring forth life;
av p-acp dt n1 cc n1 pp-f np1, n1, r-crq vvz av n1, vmb vvi av n1;
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As he is Lord of hosts in regard of his strength, so he is in this respect also, that as an Host or Army he comes on but slowly, by degrees in his march,
As he is Lord of hosts in regard of his strength, so he is in this respect also, that as an Host or Army he comes on but slowly, by Degrees in his march,
p-acp pns31 vbz n1 pp-f n2 p-acp n1 pp-f po31 n1, av pns31 vbz p-acp d n1 av, cst p-acp dt n1 cc n1 pns31 vvz a-acp p-acp av-j, p-acp n2 p-acp po31 n1,
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and makes a shew before he strikes; nec accedit ad decretorium stilum nisi plus sit quod timet quà m quod damnat;
and makes a show before he strikes; nec Accedit ad decretorium stilum nisi plus sit quod timet quà m quod damnat;
cc vvz dt n1 c-acp pns31 vvz; fw-la fw-la fw-la fw-la fw-la fw-la fw-fr fw-la fw-la fw-la fw-la fw-la fw-la;
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He doth not bid battel, till there is no hope of reconcilement.
He does not bid battle, till there is no hope of reconcilement.
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Nor doth he punish, till that be more which he fears than that which he blames.
Nor does he Punish, till that be more which he fears than that which he blames.
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He makes no end of his suffering till he sees there will be no end of Sinning.
He makes no end of his suffering till he sees there will be no end of Sinning.
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II. Gods suffers this mixture of Evil with Good, that the evil may be reformed by the Good.
II God's suffers this mixture of Evil with Good, that the evil may be reformed by the Good.
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For as he is able out of stones to raise up children unto Abraham, so by the sons of peace he gains more children unto peace, there proceeding a kind of virtue from their good example,
For as he is able out of stones to raise up children unto Abraham, so by the Sons of peace he gains more children unto peace, there proceeding a kind of virtue from their good Exampl,
p-acp p-acp pns31 vbz j av pp-f n2 pc-acp vvi a-acp n2 p-acp np1, av p-acp dt n2 pp-f n1 pns31 vvz dc n2 p-acp n1, a-acp vvg dt n1 pp-f n1 p-acp po32 j n1,
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as there did from Christs garment to cure those who were diseas'd.
as there did from Christ garment to cure those who were diseased.
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Aristotle in his Problemes makes a question, Why Health doth not infect as well as Sickness;
Aristotle in his Problems makes a question, Why Health does not infect as well as Sickness;
np1 p-acp po31 n2 vvz dt n1, q-crq n1 vdz xx vvi c-acp av c-acp n1;
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Why men grow sick many times by unwary conversing with the diseases, but no man grows well by accompanying the healthy.
Why men grow sick many times by unwary conversing with the diseases, but no man grows well by accompanying the healthy.
c-crq n2 vvb j d n2 p-acp j-u vvg p-acp dt n2, cc-acp dx n1 vvz av p-acp vvg dt j.
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And indeed it is so with the healthiness of the Body: It hath no transient force on others.
And indeed it is so with the healthiness of the Body: It hath no Transient force on Others.
cc av pn31 vbz av p-acp dt n1 pp-f dt n1: pn31 vhz dx j n1 p-acp n2-jn.
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But the strength and healthiness of the Mind carries with it a gracious kind of infection;
But the strength and healthiness of the Mind carries with it a gracious kind of infection;
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and common experience teacheth us that nothing profits evil men more than the company of the good.
and Common experience Teaches us that nothing profits evil men more than the company of the good.
cc j n1 vvz pno12 cst pix vvz j-jn n2 av-dc cs dt n1 pp-f dt j.
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How many Saints may the holy conversation of one man beget? How many Martyrs hath the patience and silence of one man brought to the stake? How many Evil men have lost themselves and their evil in the company of the Good? We must not therefore make the separation before the time.
How many Saints may the holy Conversation of one man beget? How many Martyrs hath the patience and silence of one man brought to the stake? How many Evil men have lost themselves and their evil in the company of the Good? We must not Therefore make the separation before the time.
c-crq d n2 vmb dt j n1 pp-f crd n1 vvi? c-crq d n2 vhz dt n1 cc n1 pp-f crd n1 vvn p-acp dt n1? c-crq d j-jn n2 vhb vvn px32 cc po32 j-jn p-acp dt n1 pp-f dt j? pns12 vmb xx av vvi dt n1 p-acp dt n1.
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For we may be in Societate impiorum, in the company of evil men, but in solitudine vitiorum, in respect of their evil be alone.
For we may be in Societate Impious, in the company of evil men, but in solitudine Vitiorum, in respect of their evil be alone.
c-acp pns12 vmb vbi p-acp vvi fw-la, p-acp dt n1 pp-f j-jn n2, cc-acp p-acp n1 fw-la, p-acp n1 pp-f po32 n-jn vbi j.
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We may be with them in participatione sacramentorum, sayth Augustine, in the participation of the same sacraments,
We may be with them in participation Sacramentorum, say Augustine, in the participation of the same Sacraments,
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but not in consensione factorum, in our consent to their evil deeds. We may be like the Ark of Noah, in the deluge, yet not drown'd;
but not in consension factorum, in our consent to their evil Deeds. We may be like the Ark of Noah, in the deluge, yet not drowned;
cc-acp xx p-acp n1 fw-la, p-acp po12 n1 p-acp po32 j-jn n2. pns12 vmb vbi av-j dt n1 pp-f np1, p-acp dt n1, av xx vvn;
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like Mose's Bush in the fire, yet not burnt.
like Mose's Bush in the fire, yet not burned.
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We may carry about with us NONLATINALPHABET, as Plato calls it, a kind of charm and spell, which may slumber our turbulent affections and those motions which are so ready to subvert our Reason, that we may be near enough to them to help them,
We may carry about with us, as Plato calls it, a kind of charm and spell, which may slumber our turbulent affections and those motions which Are so ready to subvert our Reason, that we may be near enough to them to help them,
pns12 vmb vvi a-acp p-acp pno12, c-acp np1 vvz pn31, dt n1 pp-f vvb cc n1, r-crq vmb vvi po12 j n2 cc d n2 r-crq vbr av j pc-acp vvi po12 n1, cst pns12 vmb vbi j av-d p-acp pno32 pc-acp vvi pno32,
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I Please all men in all things, sayth St. Paul, all men, even evil men, not by fashioning himself to them, but by reforming them to the copie of his own innocency. I Please all men in all things, say Saint Paul, all men, even evil men, not by fashioning himself to them, but by reforming them to the copy of his own innocency.
pns11 vvb d n2 p-acp d n2, vvz n1 np1, d n2, av j-jn n2, xx p-acp vvg px31 p-acp pno32, p-acp p-acp vvg pno32 p-acp dt n1 pp-f po31 d n1.
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For what saith Tertullian? Numquid Saturnalia celebrans hominibus placebat? did he please men by celebrating the same heathenish idolatrous Feasts with them? No;
For what Says Tertullian? Numquid Saturnalia celebrans hominibus placebat? did he please men by celebrating the same Heathenish idolatrous Feasts with them? No;
p-acp r-crq vvz np1? fw-la fw-la fw-la fw-la fw-la? vdd pns31 vvi n2 p-acp vvg dt d j j n2 p-acp pno32? uh-dx;
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but by gravity and patience, by modesty and integrity. Again, I was made all things to all men.
but by gravity and patience, by modesty and integrity. Again, I was made all things to all men.
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Numquid idololatris idololatres? What? was he made an idolater to idolaters, a heathen to heathens, Numquid idololatris Idolaters? What? was he made an idolater to Idolaters, a heathen to Heathens,
np1 fw-la n2? q-crq? vbds pns31 vvd dt n1 p-acp n2, dt j-jn p-acp n2-jn,
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and a carnal man to carnal men? No; there was no such friendship between St. Paul and evil men.
and a carnal man to carnal men? No; there was no such friendship between Saint Paul and evil men.
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He was not drawn by them, but made it his industry to draw them unto him:
He was not drawn by them, but made it his industry to draw them unto him:
pns31 vbds xx vvn p-acp pno32, cc-acp vvd pn31 po31 n1 pc-acp vvi pno32 p-acp pno31:
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He made not himself like unto them, but made them like unto himself: He pleased evil men, but it was to make them good.
He made not himself like unto them, but made them like unto himself: He pleased evil men, but it was to make them good.
pns31 vvd xx px31 vvi p-acp pno32, cc-acp vvd pno32 av-j p-acp px31: pns31 vvd j-jn n2, cc-acp pn31 vbds pc-acp vvi pno32 j.
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And in this manner licet convivere, commori non licet; We may live with evil men but we may not die with them,;
And in this manner licet convivere, commori non licet; We may live with evil men but we may not die with them,;
cc p-acp d n1 fw-la fw-la, fw-la fw-fr fw-la; pns12 vmb vvi p-acp j-jn n2 p-acp pns12 vmb xx vvi p-acp pno32,;
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We may possess the world with them, but not their error.
We may possess the world with them, but not their error.
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And this is it by which we of the reformed Churches justify our separation from the Church of Rome.
And this is it by which we of the reformed Churches justify our separation from the Church of Rome.
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We do it not as the Donatists did of old, and our Separatists now a dayes, only to avoid the communion of bad men,
We do it not as the Donatists did of old, and our Separatists now a days, only to avoid the communion of bad men,
pns12 vdb pn31 xx p-acp dt n2 vdd pp-f n1, cc po12 n2 av dt n2, av-j pc-acp vvi dt n1 pp-f j n2,
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but to free our selves from a necessity of joyning with bad men in their impieties.
but to free our selves from a necessity of joining with bad men in their impieties.
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We go not from them, but from their dangerous errors.
We go not from them, but from their dangerous errors.
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We divide not our selves from them, (for our hearts desire is that they may repent,
We divide not our selves from them, (for our hearts desire is that they may Repent,
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and be saved) but from their superstition. And thus to divide our selves is no Schism, but Christian animosity.
and be saved) but from their Superstition. And thus to divide our selves is no Schism, but Christian animosity.
cc vbi vvn) cc-acp p-acp po32 n1. cc av pc-acp vvi po12 n2 vbz dx n1, p-acp njp n1.
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And in this case we say with Cyprian, Pereant sibi solis qui perire volunt; If they will perish, let them perish to themselves alone. III.
And in this case we say with Cyprian, Pereant sibi solis qui perire volunt; If they will perish, let them perish to themselves alone. III.
cc p-acp d n1 pns12 vvb p-acp jp, fw-la fw-la fw-la fw-la fw-la fw-la; cs pns32 vmb vvi, vvb pno32 vvi p-acp px32 av-j. np1.
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God suffers this mixture of Good and Evil men not only for the reformation of the Evil,
God suffers this mixture of Good and Evil men not only for the Reformation of the Evil,
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but also for the benefit of the Good. For mali bonis prosunt, saith the Father; Evil men may prove advantageons to the good.
but also for the benefit of the Good. For mali bonis prosunt, Says the Father; Evil men may prove advantageons to the good.
cc-acp av c-acp dt n1 pp-f dt j. p-acp fw-la fw-la fw-la, vvz dt n1; j-jn n2 vmb vvi n2 p-acp dt j.
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They may awake many glorious virtues in them which otherwise would be but as the seed in the ground, not yet in the ear and blossome.
They may awake many glorious Virtues in them which otherwise would be but as the seed in the ground, not yet in the ear and blossom.
pns32 vmb vvi d j n2 p-acp pno32 r-crq av vmd vbi cc-acp c-acp dt n1 p-acp dt n1, xx av p-acp dt n1 cc n1.
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Plutarch hath written a Book How togather profit from an enemy, How to make our selves better by them who would make us worse.
Plutarch hath written a Book How together profit from an enemy, How to make our selves better by them who would make us Worse.
np1 vhz vvn dt n1 c-crq av n1 p-acp dt n1, c-crq pc-acp vvi po12 n2 av-jc p-acp pno32 r-crq vmd vvi pno12 av-jc.
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But Christ in the Book of his Gospel hath taught us yet a more excellent way,
But christ in the Book of his Gospel hath taught us yet a more excellent Way,
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How to improve our Virtue by other mens sin; How to increase more and more in good by the very sight of evil;
How to improve our Virtue by other men's since; How to increase more and more in good by the very sighed of evil;
c-crq pc-acp vvi po12 n1 p-acp j-jn ng2 n1; c-crq pc-acp vvi av-dc cc av-dc p-acp j p-acp dt j n1 pp-f j-jn;
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How to make those sins which press others down to Hell as a Scale and Ladder to lift us up to Heaven;
How to make those Sins which press Others down to Hell as a Scale and Ladder to lift us up to Heaven;
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so that we may make friends not only of the unrighteous Mammon, but even of unrighteous men, to lift us up unto those everlasting habitations. Some men there are who for want of skill in this book and through ignorance of this art put upon themselves a strange behaviour,
so that we may make Friends not only of the unrighteous Mammon, but even of unrighteous men, to lift us up unto those everlasting habitations. some men there Are who for want of skill in this book and through ignorance of this art put upon themselves a strange behaviour,
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and at the very thought of wicked men are so troubled and transported that they forget they are men,
and At the very Thought of wicked men Are so troubled and transported that they forget they Are men,
cc p-acp dt j n1 pp-f j n2 vbr av vvn cc vvn cst pns32 vvb pns32 vbr n2,
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and subject to the same infirmities;
and Subject to the same infirmities;
cc n-jn p-acp dt d n2;
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that they forget they are Christians, who should work a cure upon them, and not murder them.
that they forget they Are Christians, who should work a cure upon them, and not murder them.
cst pns32 vvb pns32 vbr np1, r-crq vmd vvi dt n1 p-acp pno32, cc xx vvi pno32.
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You may behold them angry and fierce, cruel and bloudy, breathing forth nothing but curses and exsecrations.
You may behold them angry and fierce, cruel and bloody, breathing forth nothing but curses and exsecrations.
pn22 vmb vvi pno32 j cc j, j cc j, vvg av pix cc-acp n2 cc n2.
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As with a Sword in my bones my enemies reproach me, whilst they daily say unto me, Where is thy God? saith David, Objurgant quasi oderint; their very reprehensions are Swords, As with a Sword in my bones my enemies reproach me, while they daily say unto me, Where is thy God? Says David, Objurgant quasi oderint; their very reprehensions Are Swords,
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and their exhortations the expressions of their hatred.
and their exhortations the expressions of their hatred.
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With James and John, those Sons of Thunder, they are ready with their Domine, vis dicamus ut ignis descendat;
With James and John, those Sons of Thunder, they Are ready with their Domine, vis Dicamus ut ignis descendat;
p-acp np1 cc np1, d n2 pp-f n1, pns32 vbr j p-acp po32 fw-la, fw-fr fw-la fw-la fw-la fw-la;
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If it were in their power, they would call down fire from heaven to destroy them as Elias did. To put off all bowels of compassion with them is to put off the Old man:
If it were in their power, they would call down fire from heaven to destroy them as Elias did. To put off all bowels of compassion with them is to put off the Old man:
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So that, if we rightly consider it, they are greater Sinners than those they condemn;
So that, if we rightly Consider it, they Are greater Sinners than those they condemn;
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and it may be said to them as the one Thief said to the other, Do you not fear God, seeing you are in the same condemnation? Thus it is with evil men;
and it may be said to them as the one Thief said to the other, Do you not Fear God, seeing you Are in the same condemnation? Thus it is with evil men;
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7443
They grow worse and worse, by that which should better them; and their ungrounded Zeal consumes not them, but their Charity.
They grow Worse and Worse, by that which should better them; and their ungrounded Zeal consumes not them, but their Charity.
pns32 vvb av-jc cc av-jc, p-acp d r-crq vmd vvi pno32; cc po32 j n1 vvz xx pno32, cc-acp po32 n1.
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But he who is a Son of Peace hath learnt that thriving art, to be richer for other mens poverty, to rayse himself higher and higher at the sight of his brothers fall, to make others sin the occasion of many virtues in himself, to say unto himself, There they are fallen, that I may look to my steps.
But he who is a Son of Peace hath learned that thriving art, to be Richer for other men's poverty, to raise himself higher and higher At the sighed of his Brother's fallen, to make Others sin the occasion of many Virtues in himself, to say unto himself, There they Are fallen, that I may look to my steps.
p-acp pns31 r-crq vbz dt n1 pp-f n1 vhz vvn d j-vvg n1, pc-acp vbi jc p-acp j-jn ng2 n1, pc-acp vvi px31 av-jc cc av-jc p-acp dt n1 pp-f po31 ng1 n1, pc-acp vvi n2-jn vvb dt n1 pp-f d n2 p-acp px31, pc-acp vvi p-acp px31, a-acp pns32 vbr vvn, cst pns11 vmb vvi p-acp po11 n2.
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And here his Circumspection shews it self. He had broke the Law; and my eyes shall gush out with rivers of water.
And Here his Circumspection shows it self. He had broke the Law; and my eyes shall gush out with Rivers of water.
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In those tears his Piety is resplendent. He is sore wounded; but I will powr oyl into his wounds.
In those tears his Piety is resplendent. He is soar wounded; but I will power oil into his wounds.
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Here his Charity stretcheth forth her hand, even that Charity which shall hide a multitude of sins.
Here his Charity Stretcheth forth her hand, even that Charity which shall hide a multitude of Sins.
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and the wicked many times are turned from the error of their way at the sight of those virtues which shine in glory at the sight of their Sin. In a word, the Good are made manifest by the Evil,
and the wicked many times Are turned from the error of their Way At the sighed of those Virtues which shine in glory At the sighed of their Sin. In a word, the Good Are made manifest by the Evil,
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and the Evil may be converted by the Good. Still this difference there will be in the Church;
and the Evil may be converted by the Good. Still this difference there will be in the Church;
cc dt n-jn vmb vbi vvn p-acp dt j. j d n1 a-acp vmb vbi p-acp dt n1;
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and the Salutation here is directed to both, both to the Sons of peace, and to those who will not receive it.
and the Salutation Here is directed to both, both to the Sons of peace, and to those who will not receive it.
cc dt n1 av vbz vvn p-acp d, av-d p-acp dt n2 pp-f n1, cc p-acp d r-crq vmb xx vvi pn31.
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Into whatsoever house they goe, the Disciples must say, peace be unto this House. And, so much be spoken concerning the Difference of the Persons.Into whatsoever house they go, the Disciples must say, peace be unto this House. And, so much be spoken Concerning the Difference of the Persons.
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7453
We come now in the second place, to the Nature and Property of the Salutation, That it will rest on none but those who are prepared to receive it.
We come now in the second place, to the Nature and Property of the Salutation, That it will rest on none but those who Are prepared to receive it.
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7454
Peace will rest on none but on a Son of Peace; on him who is worthy of peace;
Peace will rest on none but on a Son of Peace; on him who is worthy of peace;
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who is docile, and not averse from it, who is willing to hear of it.
who is docile, and not averse from it, who is willing to hear of it.
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7456
For, as Pothinus the Bishop of Lions, being ask'd by the President of the place, Who was the God of the Christians? made no other reply but this, NONLATINALPHABET, You shall know, if you be worthy;
For, as Pothinus the Bishop of Lions, being asked by the President of the place, Who was the God of the Christians? made no other reply but this,, You shall know, if you be worthy;
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so may we say of this Peace, They who are worthy, who are fitted and prepared, shall receive it.
so may we say of this Peace, They who Are worthy, who Are fitted and prepared, shall receive it.
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7458
And if you ask on whom it will rest, I answer, It will rest on them that love it.
And if you ask on whom it will rest, I answer, It will rest on them that love it.
cc cs pn22 vvb p-acp ro-crq pn31 vmb vvi, pns11 vvb, pn31 vmb vvi p-acp pno32 cst vvb pn31.
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7459
Where is the place of my rest, saith God; The Heaven is my throne, and the earth is my footstool. Where is the place of my rest, Says God; The Heaven is my throne, and the earth is my footstool.
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7460
All these things hath my hand made.
All these things hath my hand made.
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7461
But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. But to this man will I look, even to him that is poor and of a contrite Spirit, and Trembleth At my word.
p-acp p-acp d n1 vmb pns11 vvb, av p-acp pno31 cst vbz j cc pp-f dt j n1, cc vvz p-acp po11 n1.
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He that created all things, and made the Heaven and the earth, will not chuse out of these his seat,
He that created all things, and made the Heaven and the earth, will not choose out of these his seat,
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but leaves them all, and will rest no where, but in a contrite and broken heart, which divides and opens it self;
but leaves them all, and will rest no where, but in a contrite and broken heart, which divides and Opens it self;
cc-acp vvz pno32 d, cc vmb vvi dx c-crq, cc-acp p-acp dt j cc j-vvn n1, r-crq vvz cc vvz pn31 n1;
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and makes a way to receive him.
and makes a Way to receive him.
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7465
And certainly, as we see in Nature, we cannot put any thing into that, which is full already, no more will peace enter that heart which is filled with Satan, with malice,
And Certainly, as we see in Nature, we cannot put any thing into that, which is full already, no more will peace enter that heart which is filled with Satan, with malice,
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and with the very gall of bitterness.
and with the very Gall of bitterness.
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The Gospel will find no place in that Soul which is already filled and praepossessed with prejudice against the Gospel.
The Gospel will find no place in that Soul which is already filled and prepossessed with prejudice against the Gospel.
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Into a malicious Soul Wisdom shall not enter, saith the Wiseman, Or, if it do enter, it shall not dwell there; Into a malicious Soul Wisdom shall not enter, Says the Wiseman, Or, if it do enter, it shall not dwell there;
p-acp dt j n1 n1 vmb xx vvi, vvz dt n1, cc, cs pn31 vdb vvi, pn31 vmb xx vvi a-acp;
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7469
not dwell there, as a Lord, to command the Will and Affections; no not as a friend, to find a welcome for a time;
not dwell there, as a Lord, to command the Will and Affections; no not as a friend, to find a welcome for a time;
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7471
What is the place for peace to rest in? Not in a Nabals heart, which is as stone;
What is the place for peace to rest in? Not in a Nabals heart, which is as stone;
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7472
Not in the Wantons heart, which is as a troubled Sea;
Not in the Wantons heart, which is as a troubled Sea;
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7473
not on the Fool, who hath no heart, whose conscience is defiled and judgment corrupted by many evil and vitious habits, ubi turpia non solum delectant,
not on the Fool, who hath no heart, whose conscience is defiled and judgement corrupted by many evil and vicious habits, ubi Turpia non solum delectant,
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7474
sed placent, who doth not only delight in that which is opposite to this Peace, but approves it as that without which he cannot be at Peace. No;sed placent, who does not only delight in that which is opposite to this Peace, but approves it as that without which he cannot be At Peace. No;
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the spirit of Peace and the unclean spirit may seem in this to agree: They will not enter the House before it be swept and garnished.
the Spirit of Peace and the unclean Spirit may seem in this to agree: They will not enter the House before it be swept and garnished.
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7476
Ill weeds must be rooted out before you can sow good corn.
Ill weeds must be rooted out before you can sow good corn.
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Every valley must be filled, and every mountain and hill must be brought low, all that inequality and repugnancy of our life must be taken away,Every valley must be filled, and every mountain and hill must be brought low, all that inequality and repugnancy of our life must be taken away,
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7478
and all made smooth, and even.
and all made smooth, and even.
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7479
For as the Prince of peace, so Peace hath a way to be prepared before it will enter.
For as the Prince of peace, so Peace hath a Way to be prepared before it will enter.
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7480
What is the reason that all the seed which the Sower sowed brought not forth fruit? Because some fell in stony places, where there was not much earth, where the Soul did not sympathize and bear a friendly correspondence with the Word,
What is the reason that all the seed which the Sour sowed brought not forth fruit? Because Some fell in stony places, where there was not much earth, where the Soul did not sympathise and bear a friendly correspondence with the Word,
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7481
as good ground doth with the seed;
as good ground does with the seed;
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7482
and some fell by the way-side, which was never plowed nor manured, and the fouls of the air, those sly imaginations which formerly prepossessed the Soul, devoured it up. Nothing can be well done when the mind is already taken up with something else.
and Some fell by the wayside, which was never plowed nor manured, and the fouls of the air, those sly Imaginations which formerly prepossessed the Soul, devoured it up. Nothing can be well done when the mind is already taken up with something Else.
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7483
What room for the Gospel in the Jew, who maketh his boast of the Law? What room for Religion where it is accounted the greatest piety to be prophane? What room for Righteousness when we rejoyce in impiety? When the Prince of this world hath blinded our eyes with covetousness, ambition and lust, what room is there for Peace? Non magìs quà m frugibus, terrâ sentibus & rubis occupatâ, as the Orator speaks;
What room for the Gospel in the Jew, who makes his boast of the Law? What room for Religion where it is accounted the greatest piety to be profane? What room for Righteousness when we rejoice in impiety? When the Prince of this world hath blinded our eyes with covetousness, ambition and lust, what room is there for Peace? Non magìs quà m frugibus, terrâ sentibus & rubis occupatâ, as the Orator speaks;
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7484
and they are the very words of our Saviour;
and they Are the very words of our Saviour;
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7485
No more than there is for good corn in the ground which is full of bryars and thornes: No more than there is for good corn in the ground which is full of briars and thorns:
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7486
NONLATINALPHABET; Whither dost thou cast thy seed, thy good precepts, saith the Philosopher to one that read a lecture of Philosophy to a scornful person.
; Whither dost thou cast thy seed, thy good Precepts, Says the Philosopher to one that read a lecture of Philosophy to a scornful person.
; c-crq vd2 pns21 vvi po21 n1, po21 j n2, vvz dt n1 p-acp pi cst vvd dt n1 pp-f n1 p-acp dt j n1.
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7487
Thou flingest it into a foul and stinking vessel, which corrupts every thing it receives, and takes no savour from it, but makes it relish of it self.
Thou flingest it into a foul and stinking vessel, which corrupts every thing it receives, and Takes no savour from it, but makes it relish of it self.
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7488
Lord, what a rock is a prepossessed mind! What an adamant is a Stubborn and perverse heart!
Lord, what a rock is a prepossessed mind! What an adamant is a Stubborn and perverse heart!
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7489
How harsh and unpleasant is this Salutation of Peace to those who are hardned against it!
How harsh and unpleasant is this Salutation of Peace to those who Are hardened against it!
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7490
How Stoical and rigid and peremptory are they against their own Salvation! Obstrepunt, intercedunt, nè audiant;
How Stoical and rigid and peremptory Are they against their own Salvation! Obstrepunt, intercedunt, nè Audient;
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7491
They are so far from receiving the Salutation, that they are troubled and unquiet at the very name of Peace,
They Are so Far from receiving the Salutation, that they Are troubled and unquiet At the very name of Peace,
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and desire they may not hear that word any more.
and desire they may not hear that word any more.
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The complaint in Scripture is, They will not understand, and The waies of Peace they will not know.
The complaint in Scripture is, They will not understand, and The ways of Peace they will not know.
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Experience will teach us, that it is too common in the world to stand stiff upon opinion against all evidence whatsoever,
Experience will teach us, that it is too Common in the world to stand stiff upon opinion against all evidence whatsoever,
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though it be as clear as the Day.
though it be as clear as the Day.
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And it is the reason which Arnobius gives of the Heathens obstinacy, to whom this Salutation of Peace was,
And it is the reason which Arnobius gives of the heathens obstinacy, to whom this Salutation of Peace was,
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but as a fable, Quid facere possumus considerare nolentibus secumque loqui;
but as a fable, Quid facere possumus considerare nolentibus secumque loqui;
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What can we do, or say, or how can we convince them who will not be induced once to deliberate and consider,
What can we do, or say, or how can we convince them who will not be induced once to deliberate and Consider,
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nor can descend to speak and confer with themselves and their own reason? A little leaven leaveneth the whole lump;
nor can descend to speak and confer with themselves and their own reason? A little leaven leaveneth the Whole lump;
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and so doth a prejudicate opinion the whole mind of man: All our actions and resolutions have a kind of taste and relish of it.
and so does a prejudicate opinion the Whole mind of man: All our actions and resolutions have a kind of taste and relish of it.
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Whatsoever comes in to strengthen an anticipated conceit, whatsoever walks within the compass of our desires or lustful affections, we readily embrace,
Whatsoever comes in to strengthen an anticipated conceit, whatsoever walks within the compass of our Desires or lustful affections, we readily embrace,
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and believe it to be true, because we wish it so. But if it thwart our inclination;
and believe it to be true, Because we wish it so. But if it thwart our inclination;
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if it run counter to our intendments, though it be Reason, though it be Peace,
if it run counter to our intendments, though it be Reason, though it be Peace,
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though it be a manifest truth, though it be written with the Sun-beams, we will not once look upon it.
though it be a manifest truth, though it be written with the Sunbeams, we will not once look upon it.
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It is an easy matter, saith Augustine, to answer a fool; but it is not so easy to satisfie him. It is an easy matter, Says Augustine, to answer a fool; but it is not so easy to satisfy him.
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It is easy to confute, but not to reform him. For his Folly barreth him from seeking the meanes of understanding:
It is easy to confute, but not to reform him. For his Folly barreth him from seeking the means of understanding:
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and when light is offered, it shuts up his eyes, that he cannot receive it.
and when Light is offered, it shuts up his eyes, that he cannot receive it.
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We have many domestick examples of this obstinacy (and I wish they were not so near us) of men who may be overcome, but cannot be perswaded;
We have many domestic Examples of this obstinacy (and I wish they were not so near us) of men who may be overcome, but cannot be persuaded;
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who will not yield to any strength of reason, nec cùm sciant id quod faciunt non licere, no, not though they cannot be ignorant that the course of their life runs with more violence and noyse than is answerable to the Peace of the Gospel;
who will not yield to any strength of reason, nec cùm sciant id quod faciunt non licere, no, not though they cannot be ignorant that the course of their life runs with more violence and noise than is answerable to the Peace of the Gospel;
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who know what they are, and yet will be what they are.
who know what they Are, and yet will be what they Are.
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And these we meet with quocunque sub axe, in every place, in every corner of the earth.
And these we meet with quocunque sub axe, in every place, in every corner of the earth.
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These multiply and increase every day. For it cannot be but the greatest part of men will be the weakest.
These multiply and increase every day. For it cannot be but the greatest part of men will be the Weakest.
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We have troops and armies of these;
We have troops and armies of these;
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and the regiment consists of boys and girls, and women led away captive by their ignorance and lusts.
and the regiment consists of boys and girls, and women led away captive by their ignorance and Lustiest.
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And if there be aged men amongst them, you may soon discover that their greatest wisdom is their grey hairs.
And if there be aged men among them, you may soon discover that their greatest Wisdom is their gray hairs.
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And will Peace rest upon these? It will rest as soon in a whirlwind,
And will Peace rest upon these? It will rest as soon in a whirlwind,
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or in St. Judes cloud without Water, or in St James wave of the Sea tossed up and down with every wind.
or in Saint Jude's cloud without Water, or in Saint James wave of the Sea tossed up and down with every wind.
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But I forbear, for I list not to be too particular.
But I forbear, for I list not to be too particular.
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We read in our Books, of one Timotheus an excellent Musician, that he was wont to require a greater pay from those who had been taught by others before,
We read in our Books, of one Timothy an excellent Musician, that he was wont to require a greater pay from those who had been taught by Others before,
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than from those who came unto him rude and untaught. And his reason was, Dedocendi officium gravius & prius quà m docendi;
than from those who Come unto him rude and untaught. And his reason was, Dedocendi officium Gravius & prius quà m docendi;
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That it was a greater task to unteach them what they had already ill learnt, and a necessity to be done before he could teach them his skill.
That it was a greater task to unteach them what they had already ill learned, and a necessity to be done before he could teach them his skill.
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Beloved, it is so with those who are to instruct others in the way of Peace:
beloved, it is so with those who Are to instruct Others in the Way of Peace:
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Geminatur onus; Whatsoever their reward is, their burden is doubled.Geminatur onus; Whatsoever their reward is, their burden is doubled.
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It is not only enough to say, Peace be unto this House, but they must cleanse and purge the house, that Peace may enter.
It is not only enough to say, Peace be unto this House, but they must cleanse and purge the house, that Peace may enter.
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It is not enough only to salute, but they must make way for the Salutation.
It is not enough only to salute, but they must make Way for the Salutation.
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The Jew must be untaught his beggerly elements and rudiments of the world, before he can be taught and instructed for the kingdom of Heaven:
The Jew must be untaught his beggarly elements and rudiments of the world, before he can be taught and instructed for the Kingdom of Heaven:
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His Ceremonies and the Law must be rased out, before he can be the Apostle of Cbrist, before the Gospel of Peace can be written in his heart.
His Ceremonies and the Law must be rased out, before he can be the Apostle of Christ, before the Gospel of Peace can be written in his heart.
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The Gentile must be untaught those lessons which even Nature is ashamed of, before he can receive the doctrine of Grace.
The Gentile must be untaught those Lessons which even Nature is ashamed of, before he can receive the Doctrine of Grace.
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The Carnal man must learn to crucifie the flesh, before he can become spiritual. False principles must be destroyed, before you can build up true ones in their place.
The Carnal man must Learn to crucify the Flesh, before he can become spiritual. False principles must be destroyed, before you can built up true ones in their place.
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Whilst we please our selves in the errors of our life, whilst we rejoyce in our selves,
While we please our selves in the errors of our life, while we rejoice in our selves,
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and, as the Apostle speaks, measure our selves by our selves, we are not fit for this Evangelical Salutation, Grace be to you, and peace, from God our Father, and the Lord Jesus Christ.
and, as the Apostle speaks, measure our selves by our selves, we Are not fit for this Evangelical Salutation, Grace be to you, and peace, from God our Father, and the Lord jesus christ.
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No, These strong holds must be pulled down, these imaginations cast to the ground, and every high thing that exalteth it self against the knowledge of God, every thought must be brought into captivity unto the obedience of Christ.
No, These strong holds must be pulled down, these Imaginations cast to the ground, and every high thing that Exalteth it self against the knowledge of God, every Thought must be brought into captivity unto the Obedience of christ.
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Scio quibus viribus opus sit, saith St. Augustine, I know what power it must be that must perswade proud men that Humility is a virtue.Scio quibus viribus opus sit, Says Saint Augustine, I know what power it must be that must persuade proud men that Humility is a virtue.
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And I know what power it must be that must perswade a carnal man that there is no peace but where the spirit fights and overcomes the Flesh.
And I know what power it must be that must persuade a carnal man that there is no peace but where the Spirit fights and overcomes the Flesh.
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But non aliter haec sacra constant; This Salutation will not pass where this preparation is not made.
But non aliter haec sacra constant; This Salutation will not pass where this preparation is not made.
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This Peace will not enter into that Soul where there are tumults and thunders, noyse and destruction.
This Peace will not enter into that Soul where there Are tumults and Thunders, noise and destruction.
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Never did any plant grow up and flourish in the field of the Church which was not ramus propendens, as Nazianzene speaketh of his Father, a branch or bough hanging over and looking that way.
Never did any plant grow up and flourish in the field of the Church which was not ramus propendens, as Nazianzene speaks of his Father, a branch or bough hanging over and looking that Way.
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Nor doth Gods saving Grace bring Peace, till his exciting and preparing Grace hath made a way for it.
Nor does God's Saving Grace bring Peace, till his exciting and preparing Grace hath made a Way for it.
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When we are Sons of Peace, when we have some title to the inheritance of Peace,
When we Are Sons of Peace, when we have Some title to the inheritance of Peace,
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when our hearts are hammer'd and softned and subjugated, when we are willing hearers, then this Salutation is brought home to our doors,
when our hearts Are hammered and softened and subjugated, when we Are willing hearers, then this Salutation is brought home to our doors,
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and Peace will enter, and rest upon us. If the son of peace be there, your peace shall rest upon him;
and Peace will enter, and rest upon us. If the son of peace be there, your peace shall rest upon him;
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if not, it shall return to you again. And so I pass to my last Position;if not, it shall return to you again. And so I pass to my last Position;
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That though it do not rest, yet it shall not be lost, but shall return to those that publish it.
That though it do not rest, yet it shall not be lost, but shall return to those that publish it.
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The word is spoken, the Salutation past, Peace be to this house; On the sons of peace it will rest; but on others it will not.
The word is spoken, the Salutation past, Peace be to this house; On the Sons of peace it will rest; but on Others it will not.
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And this is enough to take the word out of the Disciples mouths, and stop the message:
And this is enough to take the word out of the Disciples mouths, and stop the message:
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for there is in every one of us NONLATINALPHABET, a kind of flitting humour, which will not hold out long,
for there is in every one of us, a kind of flitting humour, which will not hold out long,
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but faints and falls to the ground at the sight of some gross event which may fall out.
but faints and falls to the ground At the sighed of Some gross event which may fallen out.
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What? plow the winds, and sow the rocks? bring Peace to them who will not receive it? bring it thither where it will not rest? Who would willingly be employed in such a Message? For all this the word must be spoken, and the Salutation given:
What? blow the winds, and sow the Rocks? bring Peace to them who will not receive it? bring it thither where it will not rest? Who would willingly be employed in such a Message? For all this the word must be spoken, and the Salutation given:
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7549
And that no groundless fear may seal up the Disciples lips, they are told that even there where the Salutation will not rest, it is not lost,
And that no groundless Fear may seal up the Disciples lips, they Are told that even there where the Salutation will not rest, it is not lost,
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but will return again; as David spake of his prayer for his malicious enemies, Though peradventure it do not prevail,
but will return again; as David spoke of his prayer for his malicious enemies, Though Peradventure it do not prevail,
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7551
yet it will return into their bosom. And this is it which stays and upholds us in the performance of all the duties of our life, the Assurance that nothing that we do is lost.
yet it will return into their bosom. And this is it which stays and upholds us in the performance of all the duties of our life, the Assurance that nothing that we do is lost.
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7552
Commonly, upon a pretense of doing little Good, we affect a kind of intempestive prudence and unseasonable discretion in performing that little good we do;
Commonly, upon a pretense of doing little Good, we affect a kind of intempestive prudence and unseasonable discretion in performing that little good we do;
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7553
which shews it self in us like the Sun in winter, long ere it arise, and quickly gone.
which shows it self in us like the Sun in winter, long ere it arise, and quickly gone.
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We are unwilling to bear the Salutation; and at the first rub and opposition we are weary of it.
We Are unwilling to bear the Salutation; and At the First rub and opposition we Are weary of it.
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If all be not Sons of Peace, we will no longer be preachers of Peace:
If all be not Sons of Peace, we will no longer be Preachers of Peace:
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But this Return of the Salutation adds spirit and courage to us, and makes us venture into every house,
But this Return of the Salutation adds Spirit and courage to us, and makes us venture into every house,
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even into his who is an enemy to Peace. First then, for our comfort, lost this Salutation cannot be.
even into his who is an enemy to Peace. First then, for our Comfort, lost this Salutation cannot be.
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For every good deed pays it self in the very doing.
For every good deed pays it self in the very doing.
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And therefore saith the Orator, Interest omnium rectè facere; It concerns every man to do his duty;
And Therefore Says the Orator, Interest omnium rectè facere; It concerns every man to do his duty;
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and when he can reap no other fruit, to content himself with the very doing of it.
and when he can reap no other fruit, to content himself with the very doing of it.
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Do not say the Word is cast away because it met not with a son of Peace. It cannot be spoken, and cast away:
Do not say the Word is cast away Because it met not with a son of Peace. It cannot be spoken, and cast away:
vdb xx vvi dt n1 vbz vvn av c-acp pn31 vvd xx p-acp dt n1 pp-f n1. pn31 vmbx vbi vvn, cc vvd av:
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7562
For when it is spoken, all is done. Fac quod debes, & eveniat quod vult; it is an Arabick Proverb:
For when it is spoken, all is done. Fac quod Debes, & eveniat quod vult; it is an Arabic Proverb:
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Do that which thou shouldest, and let the Event be what it will. Do that which thou Shouldst, and let the Event be what it will.
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In the second place, to do our duty is all that is required at our hands.
In the second place, to do our duty is all that is required At our hands.
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We are but to plant and water: the increase is from another hand. We can but say, Peace be to this House.
We Are but to plant and water: the increase is from Another hand. We can but say, Peace be to this House.
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It is not in our power to make it rest there.
It is not in our power to make it rest there.
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Laus imperatori victo; A skilful and wise Captain may deserve high honour and commendations, though he fall before his enemy,Laus imperatori victo; A skilful and wise Captain may deserve high honour and commendations, though he fallen before his enemy,
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and an Orator may be famous for his eloquence, though his Client be condemned. The Philosopher in his Topicks will tell us, NONLATINALPHABET;
and an Orator may be famous for his eloquence, though his Client be condemned. The Philosopher in his Topicks will tell us,;
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It is not exacted from an Orator that he perswade, but that he frame those arguments and motives which are perswasive;
It is not exacted from an Orator that he persuade, but that he frame those Arguments and motives which Are persuasive;
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nor of a Physitian, to heal those who are ill affected, but to prescribe those medicines which are soveraign.
nor of a physician, to heal those who Are ill affected, but to prescribe those medicines which Are sovereign.
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qui omittunt quod possunt videre, dum quod non possunt intuentur, as Hilary;qui omittunt quod possunt To see, dum quod non possunt intuentur, as Hilary;
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If the earth be brass, we cannot say the dew of Heaven hath no virtue: nor, if we put out our eyes, can we say the Sun doth not shine.
If the earth be brass, we cannot say the due of Heaven hath no virtue: nor, if we put out our eyes, can we say the Sun does not shine.
cs dt n1 vbb n1, pns12 vmbx vvi dt n1 pp-f n1 vhz dx n1: ccx, cs pns12 vvb av po12 n2, vmb pns12 vvi dt n1 vdz xx vvi.
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7572
Son of man, saith God to his Prophet, if thou warn the wicked, and he turn not from his wicked way he shall die in his iniquity, Son of man, Says God to his Prophet, if thou warn the wicked, and he turn not from his wicked Way he shall die in his iniquity,
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but, thou hast delivered thine own Soul. There is the Return of his Prophecy.but, thou hast Delivered thine own Soul. There is the Return of his Prophecy.
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7574
Whether the Salutation rest, or not, it doth not vanish, Numquid consecrata perdimus? For can we think that lost which we consecrate to God? Still the Apostles incense smells even when it is out.
Whither the Salutation rest, or not, it does not vanish, Numquid consecrata perdimus? For can we think that lost which we consecrate to God? Still the Apostles incense smells even when it is out.
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We are unto God, saith St. Paul, a sweet savour in them that are saved. That we doubt not of. But it follows; and in them that perish: We Are unto God, Says Saint Paul, a sweet savour in them that Are saved. That we doubt not of. But it follows; and in them that perish:
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For neither Death nor Hell can take away the sweet and fragrant smell of this incense.
For neither Death nor Hell can take away the sweet and fragrant smell of this incense.
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7577
Though many that heard St. Paul, did wax wanton against Christ, though many had their consciences seared with an hot Iron;
Though many that herd Saint Paul, did wax wanton against christ, though many had their Consciences seared with an hight Iron;
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though many made shipwrack of their Faith, yet St. Paul is bold to proclaim it to the whole world, I have fought a good fight, I have finisht my course.
though many made shipwreck of their Faith, yet Saint Paul is bold to proclaim it to the Whole world, I have fought a good fight, I have finished my course.
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7579
All that is required at our hands is, that we speak the Word, though we be not heard.
All that is required At our hands is, that we speak the Word, though we be not herd.
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For though we speak, and be not heard;
For though we speak, and be not herd;
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7581
yet no other thing befalls us, than what befalls our Lord and Master, who knows and sees that his Sunshine and Rain is every day abused;
yet no other thing befalls us, than what befalls our Lord and Master, who knows and sees that his Sunshine and Rain is every day abused;
av dx j-jn n1 vvz pno12, cs r-crq vvz po12 n1 cc n1, r-crq vvz cc vvz d po31 n1 cc n1 vbz d n1 vvn;
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7582
and yet the Sun becomes not as a Sack, nor the earth as brass:
and yet the Sun becomes not as a Sack, nor the earth as brass:
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Who calls, and calls aloud, and again and again to those deaf Adders which will not hear:
Who calls, and calls aloud, and again and again to those deaf Adders which will not hear:
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7584
Whose providence many times watcheth over those who deny his Providence, and in a manner cast him out of the World.
Whose providence many times watches over those who deny his Providence, and in a manner cast him out of the World.
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7585
And therefore as he saith, Demus, etiamsi multa in irritum demus, Let us give, though we give many things in vain;
And Therefore as he Says, Demos, Even if Multa in irritum Demos, Let us give, though we give many things in vain;
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7586
so let us speak the word, let us preach the doctrine of Peace though the event prove not answerable to our hopes.
so let us speak the word, let us preach the Doctrine of Peace though the event prove not answerable to our hope's.
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7587
For, in the third and last place, in vain it cannot be, though it be in vain;
For, in the third and last place, in vain it cannot be, though it be in vain;
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7588
and lost it cannot be, though it be buried.
and lost it cannot be, though it be buried.
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7589
Though it find not the effect to which it was principally ordeined, yet an effect it will have.
Though it find not the Effect to which it was principally ordained, yet an Effect it will have.
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Aut fiet in illis, aut de illis; It shall be accomplisht either in those to whom it is spoken, or upon them.Or fiet in illis, Or de illis; It shall be accomplished either in those to whom it is spoken, or upon them.
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7591
For it is not the Disciples word, but the Masters;
For it is not the Disciples word, but the Masters;
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7592
and when it is gone forth out of his mouth, it shall not return unto him voyd, it shall not fall to the ground, Quicquid condidit virtus, coelum est, sayth the Poet;
and when it is gone forth out of his Mouth, it shall not return unto him void, it shall not fallen to the ground, Quicquid condidit virtus, coelum est, say the Poet;
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7593
Whatsoever is done by the hand of Virtue, is as lasting as the Heavens.
Whatsoever is done by the hand of Virtue, is as lasting as the Heavens.
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7594
But that which we do at the command of our Master, in the name and person of Christ, is more lasting than the Heavens;
But that which we do At the command of our Master, in the name and person of christ, is more lasting than the Heavens;
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7595
Heaven and Earth shall pass away, but my words shall not pass away: Heaven and Earth shall pass away, but my words shall not pass away:
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The Heavens shall be gathered together as a scrowle, but one iota or title shall in no wise pass from Gods word. The Heavens shall be gathered together as a scroll, but one iota or title shall in no wise pass from God's word.
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7597
That Word which we contemn and tread under our feet, shall rise up again, and rise up against us.
That Word which we contemn and tread under our feet, shall rise up again, and rise up against us.
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7598
That Word which we laught at, is still in being, and shall appear again to make us cry and howl.
That Word which we laughed At, is still in being, and shall appear again to make us cry and howl.
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7599
That Word for which we stoned the Prophets and killed those that brought it, shall be quick and active and vocal to condemn us.
That Word for which we stoned the prophets and killed those that brought it, shall be quick and active and vocal to condemn us.
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That Word for which Micah was smitten on the face, shall make that face as the face of an Angel.
That Word for which micah was smitten on the face, shall make that face as the face of an Angel.
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7601
That Word which brought St. Paul unto the block, shall return and bring him into Heaven,
That Word which brought Saint Paul unto the block, shall return and bring him into Heaven,
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7602
and put a crown upon his head.
and put a crown upon his head.
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7603
Whether it meet with honour or dishonour, with stripes, with imprisonment, with persecution, with death, NONLATINALPHABET, it will certainly return again. Cast thy bread upon the waters, sayth Solomon;
Whither it meet with honour or dishonour, with stripes, with imprisonment, with persecution, with death,, it will Certainly return again. Cast thy bred upon the waters, say Solomon;
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7604
for thou shalt find it after many dayes, even find it there where it might be thought to perish and be lost.for thou shalt find it After many days, even find it there where it might be Thought to perish and be lost.
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7605
The wiseman seems to allude to the nature and property of some Rivers, which when they have run on sweetly,
The Wiseman seems to allude to the nature and property of Some rivers, which when they have run on sweetly,
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7606
and watered some few Provinces, hide themselves under the earth, and at last break forth again,
and watered Some few Provinces, hide themselves under the earth, and At last break forth again,
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7607
and rise and appear in other coasts.
and rise and appear in other coasts.
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7608
Cast thy bread, venture all thy dutys, upon these waters, which though they seem to run out of thy sight,Cast thy bred, venture all thy duties, upon these waters, which though they seem to run out of thy sighed,
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7609
and to bury themselves in the bowels of the earth, though they be covered over with calumnies and disgraces, with misery and affliction,
and to bury themselves in the bowels of the earth, though they be covered over with calumnies and disgraces, with misery and affliction,
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7610
yet will break forth and have their course again, and bear thee before the Sun and the People to the land of the living.
yet will break forth and have their course again, and bear thee before the Sun and the People to the land of the living.
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7611
To shut up all in a word;
To shut up all in a word;
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7612
Publish Peace, and whether thy Salutation meet with a son of Peace, or an enemy of Peace;
Publish Peace, and whither thy Salutation meet with a son of Peace, or an enemy of Peace;
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7613
whether it be entertained with reverence, or rejected with scorn; whether it meet with a prepared heart, or a heart of stone;
whither it be entertained with Reverence, or rejected with scorn; whither it meet with a prepared heart, or a heart of stone;
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7615
For though it seem to be lost, yet it will return again. It will return to thee in this life with an olive-branch, with peace of Conscience and joy in the holy Ghost.
For though it seem to be lost, yet it will return again. It will return to thee in this life with an olive-branch, with peace of Conscience and joy in the holy Ghost.
c-acp cs pn31 vvb pc-acp vbi vvn, av pn31 vmb vvi av. pn31 vmb vvi p-acp pno21 p-acp d n1 p-acp dt n1, p-acp n1 pp-f n1 cc n1 p-acp dt j n1.
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7616
Nor will it leave thee so;
Nor will it leave thee so;
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7617
but when thou art dead, it will follow thee to those new heavens, and that new earth, wherein dwelleth righteousness and peace and joy unspeakable for evermore.
but when thou art dead, it will follow thee to those new heavens, and that new earth, wherein dwells righteousness and peace and joy unspeakable for evermore.
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7618
The Eighteenth SERMON. Rom. XI. 20. Well: because of unbelief they were broken off, and thou standest by faith. Be not high minded: but fear.
The Eighteenth SERMON. Rom. XI. 20. Well: Because of unbelief they were broken off, and thou Standest by faith. Be not high minded: but Fear.
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7619
MAN being a reasonable Creature, one would think he should need no other conduct to lead him in his way to bliss than the light of those precepts which are most reasonable.
MAN being a reasonable Creature, one would think he should need no other conduct to led him in his Way to bliss than the Light of those Precepts which Are most reasonable.
n1 vbg dt j n1, pi vmd vvi pns31 vmd vvi dx j-jn n1 pc-acp vvi pno31 p-acp po31 n1 p-acp n1 cs dt n1 pp-f d n2 r-crq vbr av-ds j.
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Be not high-minded. Why should we? but fear. Why should we not? the one posting us one till we bulg on the rocks, the other warily steering our course till we are brought unto the Haven.Be not High-minded. Why should we? but Fear. Why should we not? the one posting us one till we bulg on the Rocks, the other warily steering our course till we Are brought unto the Haven.
vbb xx j. q-crq vmd pns12? p-acp n1. q-crq vmd pns12 xx? dt crd j-vvg pno12 crd c-acp pns12 j p-acp dt n2, dt n-jn av-j vvg po12 n1 c-acp pns12 vbr vvn p-acp dt n1.
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What need there any more incitements to the fulfilling of a Law then Knowledg of it that it is just,
What need there any more incitements to the fulfilling of a Law then Knowledge of it that it is just,
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and faculty and ability to perform it? Indeed good reason it is that our Reason and Will should incline to that which is reasonable,
and faculty and ability to perform it? Indeed good reason it is that our Reason and Will should incline to that which is reasonable,
cc n1 cc n1 pc-acp vvi pn31? np1 j n1 pn31 vbz d po12 n1 cc n1 vmd vvi p-acp d r-crq vbz j,
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but, Man as he is endued with Reason so is he also with Passion, by which he becoms NONLATINALPHABET, various and manifold and mutable in his wayes.
but, Man as he is endued with Reason so is he also with Passion, by which he becomes, various and manifold and mutable in his ways.
cc-acp, n1 c-acp pns31 vbz vvn p-acp n1 av vbz pns31 av p-acp n1, p-acp r-crq pns31 vvz, j cc j cc j p-acp po31 n2.
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Nullum morosius animal, nullum majori arte tractandum, could the Philosopher say;Nullum morosius animal, nullum majori arte tractandum, could the Philosopher say;
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No creature more froward and headstrong, none more intractable, than Man. And therefore God also condescends in mercy,
No creature more froward and headstrong, none more intractable, than Man. And Therefore God also condescends in mercy,
dx n1 av-dc j cc j, pix av-dc j, cs n1 cc av np1 av vvz p-acp n1,
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and is NONLATINALPHABET, various and manifold in his instruction, teaching us to avoid those evils which bring desolation on our Souls, not only NONLATINALPHABET, by his written word, but NONLATINALPHABET, by the examples of other men,
and is, various and manifold in his instruction, teaching us to avoid those evils which bring desolation on our Souls, not only, by his written word, but, by the Examples of other men,
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so visible that we may run and read them. He hath painted out every Sin with the very bloud of the offendor.
so visible that we may run and read them. He hath painted out every since with the very blood of the Offender.
av j cst pns12 vmb vvi cc vvi pno32. pns31 vhz vvn av d n1 p-acp dt j n1 pp-f dt n1.
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He hath beat out the teeth of oppression in one, whipt Idleness in another, Stricken Pride in a third:
He hath beatrice out the teeth of oppression in one, whipped Idleness in Another, Stricken Pride in a third:
pns31 vhz vvn av dt n2 pp-f n1 p-acp crd, vvd n1 p-acp j-jn, j-vvn n1 p-acp dt ord:
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So that Sins are not better known than the Punishment of Sins, nor Gods Precepts more remarkable than his Judgments.
So that Sins Are not better known than the Punishment of Sins, nor God's Precepts more remarkable than his Judgments.
av d n2 vbr xx j vvn cs dt n1 pp-f n2, ccx n2 n2 av-dc j cs po31 n2.
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Now all these things happen'd unto them for ensamples, and are written for our admonition, on whom the ends of the world are come. Now all these things happened unto them for ensamples, and Are written for our admonition, on whom the ends of the world Are come.
av d d n2 vvn p-acp pno32 p-acp n2, cc vbr vvn p-acp po12 n1, p-acp ro-crq dt n2 pp-f dt n1 vbr vvn.
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And as Clemens speaks of the pillar of salt into which Lots wife was turned, NONLATINALPHABET, that it was not a meer heavy and lumpish Statue, but had life and activity enough to season and preserve us from recidivation;
And as Clemens speaks of the pillar of salt into which Lots wife was turned,, that it was not a mere heavy and lumpish Statue, but had life and activity enough to season and preserve us from recidivation;
cc p-acp np1 vvz pp-f dt n1 pp-f n1 p-acp r-crq n2 n1 vbds vvn,, cst pn31 vbds xx dt j j cc j n1, p-acp vhd n1 cc n1 av-d pc-acp vvi cc vvi pno12 p-acp n1;
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but we are of the earth, earthy. These Prerogatives are grants, not rewards.
but we Are of the earth, earthy. These Prerogatives Are grants, not rewards.
cc-acp pns12 vbr pp-f dt n1, j. np1 n2 vbr n2, xx n2.
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so may we say, of all the fearful and terrible examples of Gods wrath in Scripture, they are not only the marks of his Justice,
so may we say, of all the fearful and terrible Examples of God's wrath in Scripture, they Are not only the marks of his justice,
av vmb pns12 vvi, pp-f d dt j cc j n2 pp-f npg1 n1 p-acp n1, pns32 vbr xx av-j dt n2 pp-f po31 n1,
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but the characters of his Love, silent Sermons, but of more efficacy many times than those that we preach:
but the characters of his Love, silent Sermons, but of more efficacy many times than those that we preach:
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Our blessed Apostle here presents us with one, and that the most remarkable we find;
Our blessed Apostle Here presents us with one, and that the most remarkable we find;
po12 j-vvn n1 av vvz pno12 p-acp crd, cc cst dt av-ds j pns12 vvi;
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not the cutting off of some wicked person from the city of the Lord, but the casting away of a whole nation, even the Israel of God.
not the cutting off of Some wicked person from the City of the Lord, but the casting away of a Whole Nation, even the Israel of God.
xx dt vvg a-acp pp-f d j n1 p-acp dt n1 pp-f dt n1, cc-acp dt n-vvg av pp-f dt j-jn n1, av dt np1 pp-f np1.
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The Israelites were Gods peculiar nation, cul•'d out of the whole world, like Gedeon's fleece, full of the dew of heavenly benediction when all the world was dry beside.
The Israelites were God's peculiar Nation, cul•ed out of the Whole world, like Gedeon's fleece, full of the due of heavenly benediction when all the world was dry beside.
dt np2 vbdr n2 j n1, vvd av pp-f dt j-jn n1, av-j npg1 n1, j pp-f dt n1 pp-f j n1 c-crq d dt n1 vbds j a-acp.
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To them were committed the oracles of God. They had the Law and the Prophets:To them were committed the oracles of God. They had the Law and the prophets:
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Illis apud Deum gratia, saith Tertullian, they were in great favour with God, that God taught them by word of mouth. Illis apud God Gratia, Says Tertullian, they were in great favour with God, that God taught them by word of Mouth.
fw-la fw-la fw-la fw-la, vvz np1, pns32 vbdr p-acp j n1 p-acp np1, cst np1 vvd pno32 p-acp n1 pp-f n1.
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God taught them by his Wonders, and by his Prophets, and by those many Ceremonies, which were as pictures, saith Melanchthon, and ocular Sermons, praenunciativae observationes, saith St. Augustine, so many prophecies of Christ.
God taught them by his Wonders, and by his prophets, and by those many Ceremonies, which were as pictures, Says Melanchthon, and ocular Sermons, praenunciativae Observationes, Says Saint Augustine, so many prophecies of christ.
np1 vvd pno32 p-acp po31 n2, cc p-acp po31 n2, cc p-acp d d n2, r-crq vbdr c-acp n2, vvz np1, cc j n2, fw-la fw-la, vvz n1 np1, av d n2 pp-f np1.
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By these they might have been prepared and qualified for the receiving of the Messias.
By these they might have been prepared and qualified for the receiving of the Messias.
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But these high Prerogatives, which should have level'd their minds, and carried them on in an even course to the fulness of time when their Redeemer should come, wrought a contrary effect,
But these high Prerogatives, which should have leveled their minds, and carried them on in an even course to the fullness of time when their Redeemer should come, wrought a contrary Effect,
p-acp d j n2, r-crq vmd vhi vvn po32 n2, cc vvd pno32 a-acp p-acp dt j n1 p-acp dt n1 pp-f n1 c-crq po32 n1 vmd vvi, vvd dt j-jn n1,
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and swelled and lifted them up to the admiration of themselves, that they could not stoop to entertain NONLATINALPHABET, a Messias so poor and naked and inglorious as Christ.
and swelled and lifted them up to the admiration of themselves, that they could not stoop to entertain, a Messias so poor and naked and inglorious as christ.
cc vvd cc vvd pno32 a-acp p-acp dt n1 pp-f px32, cst pns32 vmd xx vvi pc-acp vvi, dt np1 av j cc j cc j c-acp np1.
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Fiduciâ patrum inflati, sayth Tertullian, they were puft up with the conceit that Abraham was their Father, that God had raised up many famous men, amongst them.Fiduciâ patrum inflati, say Tertullian, they were puffed up with the conceit that Abraham was their Father, that God had raised up many famous men, among them.
fw-la fw-la fw-la, vvz np1, pns32 vbdr vvn a-acp p-acp dt n1 cst np1 vbds po32 n1, cst np1 vhd vvn a-acp d j n2, p-acp pno32.
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Quasi naturalem jactabant se habere justitiam, sayth Augustine.Quasi naturalem jactabant se habere justitiam, say Augustine.
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They thought righteousness came to them by kind, and was derived unto them from the loins of their glorious predecessors.
They Thought righteousness Come to them by kind, and was derived unto them from the loins of their glorious predecessors.
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Well, saith the Apostle, for all this, for all they were branches of the good Olive-tree, and did partake of the root and juice and fatness thereof, by which they might have grown up,
Well, Says the Apostle, for all this, for all they were branches of the good Olive-tree, and did partake of the root and juice and fatness thereof, by which they might have grown up,
uh-av, vvz dt n1, p-acp d d, c-acp d pns32 vbdr n2 pp-f dt j n1, cc vdd vvi pp-f dt n1 cc n1 cc n1 av, p-acp r-crq pns32 vmd vhi vvn a-acp,
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and been transplanted into the Paradise of eternity, yet NONLATINALPHABET, they were broken off, and scattered and dispersed, & coeli & soli extorres, driven about the earth, banished from their own country as well as from Heaven, made the scorn of the world,
and been transplanted into the Paradise of eternity, yet, they were broken off, and scattered and dispersed, & coeli & soli extorres, driven about the earth, banished from their own country as well as from Heaven, made the scorn of the world,
cc vbn vvn p-acp dt n1 pp-f n1, av, pns32 vbdr vvn a-acp, cc vvn cc vvn, cc fw-la cc fw-la fw-la, vvn p-acp dt n1, vvn p-acp po32 d n1 c-acp av c-acp p-acp n1, vvd dt n1 pp-f dt n1,
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and the contempt of nations, not suffered to stay so much as in the borders of their own land.
and the contempt of Nations, not suffered to stay so much as in the borders of their own land.
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NONLATINALPHABET, No man must dwell with them under the same roof, NONLATINALPHABET, or in the greatest sickness or extremity take Physick of them.
, No man must dwell with them under the same roof,, or in the greatest sickness or extremity take Physic of them.
, dx n1 vmb vvi p-acp pno32 p-acp dt d n1,, cc p-acp dt js n1 cc n1 vvb n1 pp-f pno32.
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None must wash in the same bath, not talk with them. It is a Canon of a Council in Trull.None must wash in the same bath, not talk with them. It is a Canon of a Council in Trull.
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They are shut out, sayth Crusius, from the City in a place called Pera, by an arm of the Sea, They Are shut out, say Crusius, from the city in a place called Pera, by an arm of the Sea,
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nor are permitted to come to Constantinople to traffick but by ship. nor Are permitted to come to Constantinople to traffic but by ship.
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In a word, they are become a Proverb of obstinate impiety, so that when we call a man a Jew, we think we have rayled loud enough.
In a word, they Are become a Proverb of obstinate impiety, so that when we call a man a Jew, we think we have railed loud enough.
p-acp dt n1, pns32 vbr vvn dt n1 pp-f j n1, av cst c-crq pns12 vvb dt n1 dt np1, pns12 vvb pns12 vhb vvd av-j av-d.
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Our Apostle comprehends all in this one word, NONLATINALPHABET, they were broken off; or if this will not serve, NONLATINALPHABET will.
Our Apostle comprehends all in this one word,, they were broken off; or if this will not serve, will.
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They were not only branches lopt off, but cast away. A sad exsample, and now fresh and bleeding in the eyes of those primitive Christians in quos gratiam transtulit Deus pleniorem, on whom God had powred forth more plentiful and abundant Grace, who had been cut out off the wild olive,
They were not only branches lopped off, but cast away. A sad Exampl, and now fresh and bleeding in the eyes of those primitive Christians in quos gratiam transtulit Deus pleniorem, on whom God had poured forth more plentiful and abundant Grace, who had been Cut out off the wild olive,
pns32 vbdr xx av-j n2 vvn a-acp, p-acp vvd av. dt j n1, cc av j cc j-vvg p-acp dt n2 pp-f d j np1 p-acp fw-la fw-la fw-la fw-la fw-la, p-acp ro-crq np1 vhd vvn av av-dc j cc j n1, r-crq vhd vbn vvn av p-acp dt j n1,
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and grafted contrary to nature into the good olive-tree. And the most fit and opposite example it was they could look upon. and grafted contrary to nature into the good olive-tree. And the most fit and opposite Exampl it was they could look upon.
cc vvn j-jn p-acp n1 p-acp dt j n1. cc dt av-ds j cc j-jn n1 pn31 vbds pns32 vmd vvi p-acp.
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What better spectacle for the Church than the Synagogue, in whose ruines and desolation she may read the dangerous effects of spiritual Pride and Haughtiness of mind,
What better spectacle for the Church than the Synagogue, in whose ruins and desolation she may read the dangerous effects of spiritual Pride and Haughtiness of mind,
q-crq jc n1 p-acp dt n1 cs dt n1, p-acp rg-crq n2 cc n1 pns31 vmb vvi dt j n2 pp-f j n1 cc n1 pp-f n1,
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and thence learn not to insult, but tremble. Therefore our Apostle hath drawn the picture of her ruine with this.
and thence Learn not to insult, but tremble. Therefore our Apostle hath drawn the picture of her ruin with this.
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7659
Impress or Motto, NOLI ALTUM SAPERE, Be not high minded, but fear.
impress or Motto, NOLI ALTUM SAPERE, Be not high minded, but Fear.
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In which words you see we have a negative precept, Be not high-minded, and a positive and affirmative, but fear. The first is a Caution, the second a Prescript.
In which words you see we have a negative precept, Be not High-minded, and a positive and affirmative, but Fear. The First is a Caution, the second a Prescript.
p-acp r-crq n2 pn22 vvb pns12 vhb dt j-jn n1, vbb xx j, cc dt j cc j, p-acp n1. dt ord vbz dt n1, dt ord dt n1.
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The first gives us notice of a dangerous disease, Haughtiness of mind: the second presents us an antidote, Fear.
The First gives us notice of a dangerous disease, Haughtiness of mind: the second presents us an antidote, fear.
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For as spiritual Pride may cut us off, with the Jew, from the favour of God,
For as spiritual Pride may Cut us off, with the Jew, from the favour of God,
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so Fear is a NONLATINALPHABET, a preservative, Be not high-minded; It cut off the Jew:
so fear is a, a preservative, Be not High-minded; It Cut off the Jew:
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But Fear, that being grafted into the good Olive thou mayst grow and blossom and bring forth fruit and flourish for ever. Of these in their order.But fear, that being grafted into the good Olive thou Mayest grow and blossom and bring forth fruit and flourish for ever. Of these in their order.
p-acp n1, cst vbg vvn p-acp dt j n1 pns21 vm2 vvi cc vvi cc vvi av n1 cc n1 p-acp av. pp-f d p-acp po32 n1.
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NONLATINALPHABET, Noli altum sapere, is good counsel;
, Noli altum Sapere, is good counsel;
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and I find it often given in the writings of the learned, to men of lofty eyes, who exercise themselves in great matters and in things too high for them, men of curious speculation, NONLATINALPHABET,
and I find it often given in the writings of the learned, to men of lofty eyes, who exercise themselves in great matters and in things too high for them, men of curious speculation,,
cc pns11 vvb pn31 av vvn p-acp dt n2 pp-f dt j, p-acp n2 pp-f j n2, r-crq vvb px32 p-acp j n2 cc p-acp n2 av j p-acp pno32, n2 pp-f j n1,,
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as Nyssine speaks, who being busy in the pursuit of things out of reach, unhappily pass by and oversee those more necessary things which are at hand;
as Nyssine speaks, who being busy in the pursuit of things out of reach, unhappily pass by and oversee those more necessary things which Are At hand;
c-acp np1 vvz, r-crq vbg j p-acp dt n1 pp-f n2 av pp-f n1, av-j vvi p-acp cc vvi d dc j n2 r-crq vbr p-acp n1;
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who loose the sight of those truths which are visible and easy, whilst they make too steddy a gaze on those which are past finding out;
who lose the sighed of those truths which Are visible and easy, while they make too steady a gaze on those which Are passed finding out;
r-crq j dt n1 pp-f d n2 r-crq vbr j cc j, cs pns32 vvb av j dt n1 p-acp d r-crq vbr p-acp vvg av;
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with the children of Ben•amin, learning to fling stones at a hairs breadth, and yet not able to see NONLATINALPHABET, the wide and open and effectual Door of Faith. A disease indeed very dangerous,
with the children of Ben•amin, learning to fling stones At a hairs breadth, and yet not able to see, the wide and open and effectual Door of Faith. A disease indeed very dangerous,
p-acp dt n2 pp-f np1, vvg p-acp vvb n2 p-acp dt ng1 n1, cc av xx j pc-acp vvi, dt j cc j cc j n1 pp-f n1. dt n1 av av j,
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and which strikes and hinders us in our spiritual growth. But this is rather NONLATINALPHABET than NONLATINALPHABET; and not so opposite to our present purpose and the intent of the Apostle.
and which strikes and hinders us in our spiritual growth. But this is rather than; and not so opposite to our present purpose and the intent of the Apostle.
cc r-crq vvz cc vvz pno12 p-acp po12 j n1. p-acp d vbz av cs; cc xx av j-jn p-acp po12 j n1 cc dt n1 pp-f dt n1.
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The Malady here aimed at is an overweening conceit of our own worth, whether in respect of the knowledg of divine truths,
The Malady Here aimed At is an overweening conceit of our own worth, whither in respect of the knowledge of divine truths,
dt n1 av vvn p-acp vbz dt j-vvg n1 pp-f po12 d n1, cs p-acp n1 pp-f dt n1 pp-f j-jn n2,
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or the practise of those virtues which are commended to us as the marks and characters of men in the favour and love of God.
or the practice of those Virtues which Are commended to us as the marks and characters of men in the favour and love of God.
cc dt n1 pp-f d n2 r-crq vbr vvn p-acp pno12 p-acp dt n2 cc n2 pp-f n2 p-acp dt n1 cc n1 pp-f np1.
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A disease mortal and fatal to the Jew; and to which the Christian was most obnoxious.
A disease Mortal and fatal to the Jew; and to which the Christian was most obnoxious.
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He was newly come out of the valley and shadow of Death into the land of the living,
He was newly come out of the valley and shadow of Death into the land of the living,
pns31 vbds av-j vvn av pp-f dt n1 cc n1 pp-f n1 p-acp dt n1 pp-f dt j-vvg,
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7676
and by the others fall and loss was entitled to great riches, as our Apostle speaks, and therefore he was more subject to this Disease of Haughtiness of mind.
and by the Others fallen and loss was entitled to great riches, as our Apostle speaks, and Therefore he was more Subject to this Disease of Haughtiness of mind.
cc p-acp dt ng2-jn n1 cc n1 vbds vvn p-acp j n2, p-acp po12 n1 vvz, cc av pns31 vbds av-dc j-jn p-acp d n1 pp-f n1 pp-f n1.
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7677
For the Orator will tell us, Nihil insolentius novitio divite; Men suddenly graced with favours and prerogatives are most insolent â–ª and proud.
For the Orator will tell us, Nihil insolentius novitio Divine; Men suddenly graced with favours and prerogatives Are most insolent â–ª and proud.
p-acp dt n1 vmb vvi pno12, fw-la fw-la fw-la fw-la; n2 av-j vvn p-acp n2 cc n2 vbr av-ds j â–ª cc j.
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7678
And the Philosopher in his Rhetoriques saith, that men raised from the Dunghill to great fortunes and riches have commonly all the vices of rich men, and more.
And the Philosopher in his Rhetorics Says, that men raised from the Dunghill to great fortune's and riches have commonly all the vices of rich men, and more.
cc dt n1 p-acp po31 ng2 vvz, cst n2 vvn p-acp dt n1 p-acp j n2 cc n2 vhb av-j d dt n2 pp-f j n2, cc av-dc.
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7679
And now that we may open this malady;
And now that we may open this malady;
cc av cst pns12 vmb vvi d n1;
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7680
we will search and inquire the cause of it, and see what it is that lifts up the mind to this dangerous pitch;
we will search and inquire the cause of it, and see what it is that lifts up the mind to this dangerous pitch;
pns12 vmb vvi cc vvi dt n1 pp-f pn31, cc vvb r-crq pn31 vbz cst vvz a-acp dt n1 p-acp d j n1;
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7681
what it is that swells and puffs us up, and makes us grossos, & grossi cordis, as Parisiensis most properly though barbarously speaketh, that makes the heart of man grosser and greater than it self;
what it is that Swells and puffs us up, and makes us grossos, & grossi Cordis, as Parisiensis most properly though barbarously speaks, that makes the heart of man grosser and greater than it self;
q-crq pn31 vbz cst vvz cc vvz pno12 a-acp, cc vvz pno12 fw-la, cc fw-fr fw-la, p-acp np1 av-ds av-j c-acp av-j vvz, cst vvz dt n1 pp-f n1 jc cc jc cs pn31 n1;
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7682
as in Italy they have long time had an art to feed up a foul 'till they make the Liver bigger than the body.
as in Italy they have long time had an art to feed up a foul till they make the Liver bigger than the body.
c-acp p-acp np1 pns32 vhb j n1 vhd dt n1 pc-acp vvi a-acp dt j p-acp pns32 vvb dt n1 jc cs dt n1.
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7683
What is there in Christianity that naturally can have this operation? We confess it is from heaven heavenly, NONLATINALPHABET,
What is there in Christianity that naturally can have this operation? We confess it is from heaven heavenly,,
q-crq vbz a-acp p-acp np1 cst av-j vmb vhi d n1? pns12 vvb pn31 vbz p-acp n1 j,,
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7684
as Synesius speaks, deriving its pedegree from God. We read of rich glorious promises; of royal prerogatives;
as Synesius speaks, deriving its pedigree from God. We read of rich glorious promises; of royal prerogatives;
c-acp np1 vvz, vvg po31 n1 p-acp np1. pns12 vvb pp-f j j n2; pp-f j n2;
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of truth and peace and mercy which came by Jesus Christ:
of truth and peace and mercy which Come by jesus christ:
pp-f n1 cc n1 cc n1 r-crq vvd p-acp np1 np1:
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7686
But all these are like the Physitians NONLATINALPHABET, to purge and cleanse us from the gross and corrupt humours, rather than full diet, to feed us up to that bulk that we are not able to weild and move ourselves in any order. The Gospel is from heaven;
But all these Are like the Physicians, to purge and cleanse us from the gross and corrupt humours, rather than full diet, to feed us up to that bulk that we Are not able to wield and move ourselves in any order. The Gospel is from heaven;
cc-acp d d vbr av-j dt ng1, pc-acp vvi cc vvi pno12 p-acp dt j cc j n2, av-c cs j n1, pc-acp vvi pno12 a-acp p-acp d n1 cst pns12 vbr xx j pc-acp vvi cc vvi px12 p-acp d n1. dt n1 vbz p-acp n1;
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And Truth and Mercy are not the work of our hands, but the purchase of our Saviour.
And Truth and Mercy Are not the work of our hands, but the purchase of our Saviour.
cc n1 cc n1 vbr xx dt n1 pp-f po12 n2, cc-acp dt n1 pp-f po12 n1.
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7689
Quantò magìs lumen gratiae respicimus, the more stedfastly we look upon the throne of grace, Tantò magìs nos ipsos reprehèndimus; sayth the devout Schoolman.Quantò magìs lumen Gratiae respicimus, the more steadfastly we look upon the throne of grace, Tantò magìs nos ipsos reprehèndimus; say the devout Schoolman.
fw-la fw-la fw-la fw-la fw-la, dt av-dc av-j pns12 vvb p-acp dt n1 pp-f n1, fw-la fw-la fw-la fw-la fw-la; vvz dt j np1.
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7690
The more light we have, the more we see our own wants and impotency, and so become the more vile in our own eyes.
The more Light we have, the more we see our own Wants and impotency, and so become the more vile in our own eyes.
dt av-dc j pns12 vhb, dt av-dc pns12 vvb po12 d n2 cc n1, cc av vvb dt av-dc j p-acp po12 d n2.
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7691
Let us joyn Virtue with Faith, and with Virtue Knowledg, and with Knowledg Temperance, and with Temperance Patience, yet none of these, not all these, of their own nature can produce any such effect as to make us be in love with our selves, Let us join Virtue with Faith, and with Virtue Knowledge, and with Knowledge Temperance, and with Temperance Patience, yet none of these, not all these, of their own nature can produce any such Effect as to make us be in love with our selves,
vvb pno12 vvi n1 p-acp n1, cc p-acp n1 n1, cc p-acp n1 np1-n, cc p-acp n1 np1-n, av pix pp-f d, xx d d, pp-f po32 d n1 vmb vvi d d n1 c-acp pc-acp vvi pno12 vbi p-acp n1 p-acp po12 n2,
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7692
or to raise us to that height as to overlook not only our selves, but our brethren.
or to raise us to that height as to overlook not only our selves, but our brothers.
cc pc-acp vvi pno12 p-acp d n1 c-acp pc-acp vvi xx av-j po12 n2, cc-acp po12 n2.
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7693
Were these virtues truly ours, or being ours did they appear to us in their own native shapes;
Were these Virtues truly ours, or being ours did they appear to us in their own native shapes;
vbdr d n2 av-j png12, cc vbg png12 vdd pns32 vvi p-acp pno12 p-acp po32 d j-jn n2;
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7694
they would discover unto us that the way to happiness is as the eye of a needle through which it is impossible for men of gross and overgrown conceits to enter.
they would discover unto us that the Way to happiness is as the eye of a needle through which it is impossible for men of gross and overgrown conceits to enter.
pns32 vmd vvi p-acp pno12 d dt n1 p-acp n1 vbz p-acp dt n1 pp-f dt n1 p-acp r-crq pn31 vbz j p-acp n2 pp-f j cc j-vvn n2 pc-acp vvi.
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7695
The cause then of this disease is not in the Gospel, or in the Riches of the Gospel,
The cause then of this disease is not in the Gospel, or in the Riches of the Gospel,
dt n1 av pp-f d n1 vbz xx p-acp dt n1, cc p-acp dt n2 pp-f dt n1,
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7696
but in our selves, who are willing to be deceived;
but in our selves, who Are willing to be deceived;
cc-acp p-acp po12 n2, r-crq vbr j pc-acp vbi vvn;
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7697
and in the Devil, who is totius erroris artifex, as Tertullian calls him the forges of all error and deceit.
and in the devil, who is totius Error artifex, as Tertullian calls him the forges of all error and deceit.
cc p-acp dt n1, r-crq vbz fw-la fw-la fw-la, p-acp np1 vvz pno31 dt n2 pp-f d n1 cc n1.
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7698
For as God, whose very essenee is Goodness, doth in mercy manifest that Goodness out of Sin it self;
For as God, whose very essenee is goodness, does in mercy manifest that goodness out of since it self;
p-acp c-acp np1, rg-crq j n1 vbz n1, vdz p-acp n1 j cst n1 av pp-f n1 pn31 n1;
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7699
So the Devil who is NONLATINALPHABET, that Wicked one, abuseth Good unto evil;
So the devil who is, that Wicked one, abuseth Good unto evil;
av dt n1 r-crq vbz, cst j pi, vvz j p-acp n-jn;
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and when he cannot drive us to dispair by reason of our sin, he takes another course,
and when he cannot drive us to despair by reason of our since, he Takes Another course,
cc c-crq pns31 vmbx vvi pno12 pc-acp vvi p-acp n1 pp-f po12 n1, pns31 vvz j-jn n1,
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7701
and makes us presume upon conceit of our righteousness. Take Virtue in its own shape, and it seems to call for fear and trembling,
and makes us presume upon conceit of our righteousness. Take Virtue in its own shape, and it seems to call for Fear and trembling,
cc vvz pno12 vvi p-acp n1 pp-f po12 n1. vvb n1 p-acp po31 d n1, cc pn31 vvz pc-acp vvi p-acp n1 cc j-vvg,
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7702
and to bespeak us to be careful and watchful that we forfeit not so fair an estate for false riches:
and to bespeak us to be careful and watchful that we forfeit not so fair an estate for false riches:
cc pc-acp vvi pno12 pc-acp vbi j cc j cst pns12 vvb xx av j dt n1 p-acp j n2:
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7703
But take it as from the Devils forge, and then, contrary to its own nature, it helps to blind and hoodwink us, that we see not the danger we are in,
But take it as from the Devils forge, and then, contrary to its own nature, it helps to blind and hoodwink us, that we see not the danger we Are in,
cc-acp vvb pn31 a-acp p-acp dt ng1 n1, cc av, j-jn p-acp po31 d n1, pn31 vvz p-acp j cc vvi pno12, cst pns12 vvb xx dt n1 pns12 vbr p-acp,
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7704
how that not only the way but our feet are slippery.
how that not only the Way but our feet Are slippery.
c-crq cst xx av-j dt n1 p-acp po12 n2 vbr j.
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7705
It unfortunately occasions its own ruine, whilst we, with Nero in Tacitus, spend riotously upon presumption of treasure.
It unfortunately occasions its own ruin, while we, with Nero in Tacitus, spend riotously upon presumption of treasure.
pn31 av-j n2 po31 d n1, cs pns12, p-acp np1 p-acp np1, vvb av-j p-acp n1 pp-f n1.
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7706
The Schools teach us that Evil could not subsist if it were not founded in Good:
The Schools teach us that Evil could not subsist if it were not founded in Good:
dt n2 vvb pno12 d j-jn vmd xx vvi cs pn31 vbdr xx vvn p-acp j:
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7707
How true this is in general I discuss not;
How true this is in general I discuss not;
c-crq j d vbz p-acp n1 pns11 vvb xx;
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7708
but experience makes it plain that not only that Good which but appears so, which smiles upon us in an alluring pleasure,
but experience makes it plain that not only that Good which but appears so, which smiles upon us in an alluring pleasure,
cc-acp n1 vvz pn31 j cst xx av-j d j r-crq p-acp vvz av, r-crq vvz p-acp pno12 p-acp dt j-vvg n1,
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7709
or glitters in a piece of Gold, or cringeth to us in his knee, that honours us,
or glitters in a piece of Gold, or cringeth to us in his knee, that honours us,
cc vvz p-acp dt n1 pp-f n1, cc vvz p-acp pno12 p-acp po31 n1, cst vvz pno12,
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7710
but also verum & plenum bonum, as St. Augustine calleth it, that which is fully and truly Good, not only pretious Promises and high Prerogatives, which of themselves cannot make us good,
but also verum & plenum bonum, as Saint Augustine calls it, that which is Fully and truly Good, not only precious Promises and high Prerogatives, which of themselves cannot make us good,
cc-acp av fw-la cc fw-la fw-la, p-acp n1 np1 vvz pn31, cst r-crq vbz av-j cc av-j j, xx av-j j vvz cc j n2, r-crq pp-f px32 vmbx vvi pno12 j,
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7711
but Piety and Patience and Holiness do swell and puff us up.
but Piety and Patience and Holiness do swell and puff us up.
cc-acp n1 cc n1 cc n1 vdb vvi cc vvb pno12 a-acp.
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7712
That Good which makes us good, which names us good, is that by which we are made evil;
That Good which makes us good, which names us good, is that by which we Are made evil;
cst j r-crq vvz pno12 j, r-crq vvz pno12 j, vbz d p-acp r-crq pns12 vbr vvn j-jn;
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7713
And all this proceeds from our own wilful error and mistake:
And all this proceeds from our own wilful error and mistake:
cc d d vvz p-acp po12 d j n1 cc n1:
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7714
for Pride is the daughter of Ignorance, sayth Theodoret. Were we not deceived, with false visions and apparitions, it were impossible that either our eye should be haughty, or our neck stiff.
for Pride is the daughter of Ignorance, say Theodoret Were we not deceived, with false visions and apparitions, it were impossible that either our eye should be haughty, or our neck stiff.
p-acp n1 vbz dt n1 pp-f n1, vvz np1 np1 pns12 xx vvn, p-acp j n2 cc n2, pn31 vbdr j cst d po12 n1 vmd vbi j, cc po12 n1 j.
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7715
The Philosopher will tell us that objects present themselves unto us like those NONLATINALPHABET or Mathematical bodies which have many sides; and they who see one side, think all are like it, or the very same.
The Philosopher will tell us that objects present themselves unto us like those or Mathematical bodies which have many sides; and they who see one side, think all Are like it, or the very same.
dt n1 vmb vvi pno12 d n2 vvb px32 p-acp pno12 vvi d cc j n2 r-crq vhb d n2; cc pns32 r-crq vvb pi n1, vvb d vbr j pn31, cc dt j d.
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7716
We see the Gospel ex uno situ, but on one side, or, as Seneca speaks, ex adverso, on the wrong side.
We see the Gospel ex Uno situ, but on one side, or, as Senecca speaks, ex adverso, on the wrong side.
pns12 vvb dt n1 fw-la fw-la fw-la, p-acp p-acp crd n1, cc, c-acp np1 vvz, fw-la fw-it, p-acp dt j-jn n1.
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7717
We see it pictured in glory, but not in vengeance â–ª It appears to us in a shape of mercy, not as it carries fire before it to consume us â–ª We behold Christ as a Saviour, not as a Lords We entertain Prerogatives as prerogatives,
We see it pictured in glory, but not in vengeance â–ª It appears to us in a shape of mercy, not as it carries fire before it to consume us â–ª We behold christ as a Saviour, not as a lords We entertain Prerogatives as prerogatives,
pns12 vvb pn31 vvn p-acp n1, cc-acp xx p-acp n1 â–ª pn31 vvz p-acp pno12 p-acp dt n1 pp-f n1, xx c-acp pn31 vvz n1 p-acp pn31 pc-acp vvi pno12 â–ª pns12 vvb np1 p-acp dt n1, xx p-acp dt n2 pns12 vvb n2 p-acp n2,
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7718
and no more, and never look on the other side where the obligation is drawn.
and no more, and never look on the other side where the obligation is drawn.
cc dx av-dc, cc av-x vvb p-acp dt j-jn n1 c-crq dt n1 vbz vvn.
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7719
We comtemplate Virtues as the work of our own hands, but are blind to those imperfections which they bear in their very forehead.
We comtemplate Virtues as the work of our own hands, but Are blind to those imperfections which they bear in their very forehead.
pns12 vvi n2 p-acp dt n1 pp-f po12 d n2, cc-acp vbr j p-acp d n2 r-crq pns32 vvb p-acp po32 j n1.
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7720
Nay, our Sins present themselves before us, but colour'd and painted over with the prerogatives of mercy and forgiveness.
Nay, our Sins present themselves before us, but coloured and painted over with the prerogatives of mercy and forgiveness.
uh-x, po12 n2 vvi px32 p-acp pno12, cc-acp vvn cc vvn a-acp p-acp dt n2 pp-f n1 cc n1.
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7721
We consider our selves as Branches grafted in, but cannot see the Tu excidêris, that we may be cut off.
We Consider our selves as Branches grafted in, but cannot see the Tu excidêris, that we may be Cut off.
pns12 vvb po12 n2 p-acp n2 vvn p-acp, p-acp vmbx vvi dt fw-la fw-la, cst pns12 vmb vbi vvn a-acp.
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7722
We consider our strength, not our weakness.
We Consider our strength, not our weakness.
pns12 vvb po12 n1, xx po12 n1.
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7723
But could we totum rerum conceptum exhaurire, take-in the whole conceipt of our wayes, and apprehend our actions in their full being and essence, without those unnatural shadows and glosses, our minds would be as even as the Sea when no wind troubles it,
But could we totum rerum conceptum exhaurire, take-in the Whole conceit of our ways, and apprehend our actions in their full being and essence, without those unnatural shadows and Glosses, our minds would be as even as the Sea when no wind Troubles it,
p-acp vmd pns12 fw-la fw-la fw-la fw-fr, j dt j-jn n1 pp-f po12 n2, cc vvb po12 n2 p-acp po32 j vbg cc n1, p-acp d j n2 cc n2, po12 n2 vmd vbi c-acp av c-acp dt n1 c-crq dx n1 vvz pn31,
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7724
and not raise those bubbles which are lost in the making, nor those raging waves which foam out nothing but our shame.
and not raise those bubbles which Are lost in the making, nor those raging waves which foam out nothing but our shame.
cc xx vvi d n2 r-crq vbr vvn p-acp dt vvg, ccx d j-vvg n2 r-crq n1 av pix cc-acp po12 n1.
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7725
But being thus lightned of our burden by error, every puff of wind lifts us up, above our sins, above the mutability of our nature, above ourselves, and above God himself.
But being thus lightened of our burden by error, every puff of wind lifts us up, above our Sins, above the mutability of our nature, above ourselves, and above God himself.
p-acp vbg av vvn pp-f po12 n1 p-acp n1, d n1 pp-f n1 vvz pno12 a-acp, p-acp po12 n2, p-acp dt n1 pp-f po12 n1, p-acp px12, cc p-acp np1 px31.
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7726
A Prerogative, which is but a breath; an appearance of Virtue, which is but a shadow;
A Prerogative, which is but a breath; an appearance of Virtue, which is but a shadow;
dt n1, r-crq vbz p-acp dt n1; dt n1 pp-f n1, r-crq vbz p-acp dt n1;
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7727
our own conceits, which are vainty, set us in our altitude where the hand of Mercy cannot reach us,
our own conceits, which Are vainty, Set us in our altitude where the hand of Mercy cannot reach us,
po12 d n2, r-crq vbr j, vvb pno12 p-acp po12 n1 c-crq dt n1 pp-f n1 vmbx vvi pno12,
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7728
but a hand of Vengeance hovers over us, which, when it strikes, tumbles us headlong into an amazing pit of horror,
but a hand of Vengeance hovers over us, which, when it strikes, tumbles us headlong into an amazing pit of horror,
cc-acp dt n1 pp-f n1 vvz p-acp pno12, r-crq, c-crq pn31 vvz, vvz pno12 av-j p-acp dt j-vvg n1 pp-f n1,
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7729
and leaves us strugling with our distracted thoughts under the terrors of the Law, of Death and of Desperation.
and leaves us struggling with our distracted thoughts under the terrors of the Law, of Death and of Desperation.
cc vvz pno12 vvg p-acp po12 j-vvn n2 p-acp dt n2 pp-f dt n1, pp-f n1 cc pp-f n1.
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7730
Will you see then spiritual Pride in its full shape and likeness? You must then conceive it blind, yet of perfect sight;
Will you see then spiritual Pride in its full shape and likeness? You must then conceive it blind, yet of perfect sighed;
n1 pn22 vvi av j n1 p-acp po31 j n1 cc n1? pn22 vmb av vvi pn31 j, av pp-f j n1;
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7731
deaf, but of a quick ear, deceiving, and being deceived; happy, and most miserable; quick to see the least appearance of goodness, but blind to the horror of sin;
deaf, but of a quick ear, deceiving, and being deceived; happy, and most miserable; quick to see the least appearance of Goodness, but blind to the horror of since;
j, cc-acp pp-f dt j n1, vvg, cc vbg vvn; j, cc av-ds j; j pc-acp vvi dt ds n1 pp-f n1, cc-acp j p-acp dt n1 pp-f n1;
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7732
a continual listning to the promises and prerogatives of the Gospel, but deaf to the Thunder of the Law its own parasite, happy in conceit, but indeed most miserable;
a continual listening to the promises and prerogatives of the Gospel, but deaf to the Thunder of the Law its own parasite, happy in conceit, but indeed most miserable;
dt j vvg p-acp dt n2 cc n2 pp-f dt n1, cc-acp j p-acp dt n1 pp-f dt n1 po31 d n1, j p-acp n1, cc-acp av av-ds j;
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7733
entitling us to heaven, when it is but a wind, which at once blows us up,
entitling us to heaven, when it is but a wind, which At once blows us up,
vvg pno12 p-acp n1, c-crq pn31 vbz p-acp dt n1, r-crq p-acp a-acp vvz pno12 a-acp,
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7734
and kindles the fire of Hell. Strange contradictions! but such are we made up of when we do NONLATINALPHABET, think highly of our selves;
and kindles the fire of Hell. Strange contradictions! but such Are we made up of when we do, think highly of our selves;
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when we remember what we are, not what we may be; and not what we are in whole, but in part;
when we Remember what we Are, not what we may be; and not what we Are in Whole, but in part;
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joyning together Weakness and Stability, Sin and Security, Mutability and Assurance, than which nothing is more contrary, more dissonant;
joining together Weakness and Stability, since and Security, Mutability and Assurance, than which nothing is more contrary, more dissonant;
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as in a strange dream, where however the parts of it are incohaerent and contrary one to the other,
as in a strange dream, where however the parts of it Are incoherent and contrary one to the other,
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yet the dreamer thinks that all cleaves well enough together.
yet the dreamer thinks that all cleaves well enough together.
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And now having shewed you the true cause of this disease of Haughtiness of mind, we will in a word point out at one evil effect which naturally issues from it,
And now having showed you the true cause of this disease of Haughtiness of mind, we will in a word point out At one evil Effect which naturally issues from it,
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and but one, because the rest we must necessarily touch upon when we prescribe the Remedie.
and but one, Because the rest we must necessarily touch upon when we prescribe the Remedy.
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This is most proper here, because our Apostle most points at this;
This is most proper Here, Because our Apostle most points At this;
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and we find it & tu excidêris. This Haughtiness of mind doth not only hinder the progress,
and we find it & tu excidêris. This Haughtiness of mind does not only hinder the progress,
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but even the continuance of Goodness:
but even the Continuance of goodness:
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It doth not only slug and retard us in our course of piety, but it also criples us that we can walk no more:
It does not only slug and retard us in our course of piety, but it also cripples us that we can walk no more:
pn31 vdz xx av-j vvi cc vvi pno12 p-acp po12 n1 pp-f n1, cc-acp pn31 av n2 pno12 cst pns12 vmb vvi av-dx av-dc:
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It doth not only wither the branch, but it also cuts it off. St. Paul speaks plainly, The Christian may fall, as the Jew;
It does not only wither the branch, but it also cuts it off. Saint Paul speaks plainly, The Christian may fallen, as the Jew;
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and, if he continue not in Gods goodness, he also shall be cut off.
and, if he continue not in God's Goodness, he also shall be Cut off.
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When we have gone but a sabbath-days journey with the Jew in the wayes of holiness;
When we have gone but a Sabbath-days journey with the Jew in the ways of holiness;
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when we have done but quod dictum est antiquis, what was said to them of old;
when we have done but quod dictum est antiquis, what was said to them of old;
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when we have absteined but from those sins which even a Jew would hate, and performed those duties only which will keep us from the lash of the Tongue, do we not begin to raise and canonize our selves? But if we forgive an enemie;
when we have abstained but from those Sins which even a Jew would hate, and performed those duties only which will keep us from the lash of the Tongue, do we not begin to raise and canonise our selves? But if we forgive an enemy;
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if we do good to an enemy; if we faste a day, and give our provision to the poor;
if we do good to an enemy; if we fast a day, and give our provision to the poor;
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if we do any thing which Christ commanded with an Ego verò dico, then streight, with Absolom, we raise up a pillar to ourselves,
if we do any thing which christ commanded with an Ego verò dico, then straight, with Absalom, we raise up a pillar to ourselves,
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and we write upon it, NUNQUAM MOVEBOR, We shall never be moved.
and we write upon it, NEVER MOVEBOR, We shall never be moved.
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A Cup of cold water shall answer for our Oppression, an Alms at our door for the fraud in our shop, our frequenting of Sermons for our neglect of Prayer, our Liberality to some factious Teacher for our Sacriledg to the Church,
A Cup of cold water shall answer for our Oppression, an Alms At our door for the fraud in our shop, our frequenting of Sermons for our neglect of Prayer, our Liberality to Some factious Teacher for our Sacrilege to the Church,
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an open Ear for a prophane Heart: And all is now quiet within us;
an open Ear for a profane Heart: And all is now quiet within us;
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we seem to walk on the pavement of Heaven, NONLATINALPHABET, to fly in the air, and from thence to behold our brethren (who have more piety with less noyse) as grashoppers,
we seem to walk on the pavement of Heaven,, to fly in the air, and from thence to behold our brothers (who have more piety with less noise) as grasshoppers,
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as worms, as wretches, as nothing in respect of our selves.
as worms, as wretches, as nothing in respect of our selves.
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When our Hypocrisie hath edg enough to cut us from the Olive, our spiritual Pride keepeth us in:
When our Hypocrisy hath edge enough to Cut us from the Olive, our spiritual Pride Keepeth us in:
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When the least of our numerous backslidings are a fearful presage of eternal perdition, upon one good deed, upon one good intention, upon one good thought,
When the least of our numerous backslidings Are a fearful presage of Eternal perdition, upon one good deed, upon one good intention, upon one good Thought,
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nay upon a meer mistake of all, we build the Assurance of our Salvation.
nay upon a mere mistake of all, we built the Assurance of our Salvation.
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I deny not but that a good Christian may not only have confidence, but may attein to that perfection as to assure himself that God will so guide and protect him that he shall never fall.
I deny not but that a good Christian may not only have confidence, but may attain to that perfection as to assure himself that God will so guide and Pact him that he shall never fallen.
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Yet this is very rare, and peculiar to those happy Souls who enjoy it.
Yet this is very rare, and peculiar to those happy Souls who enjoy it.
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But to make it a question, Whether every man ought to be assured of his Salvation, I think it, at the best, most unnecessary.
But to make it a question, Whither every man ought to be assured of his Salvation, I think it, At the best, most unnecessary.
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And this Nature, and common Experience will teach us.
And this Nature, and Common Experience will teach us.
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Should I ask whether every man ought to grow, to be in health, to digest, I cannot think but that you would judg it a ridiculous question, seeing Nature it self hath secretly taught us to eat and to drink with temperance and sobriety,
Should I ask whither every man ought to grow, to be in health, to digest, I cannot think but that you would judge it a ridiculous question, seeing Nature it self hath secretly taught us to eat and to drink with temperance and sobriety,
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and then Growth and Health will naturally follow. You cannot but apply it your selves.
and then Growth and Health will naturally follow. You cannot but apply it your selves.
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For Assurance of Salvation is no voluntary thing, to be taken up at will, upon command,
For Assurance of Salvation is no voluntary thing, to be taken up At will, upon command,
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but the natural issue of something else, of Faith and Obedience, of Holiness of life and conversation:
but the natural issue of something Else, of Faith and obedience, of Holiness of life and Conversation:
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Let us but believe and keep an upright conscience, let us joyn together Piety towards God,
Let us but believe and keep an upright conscience, let us join together Piety towards God,
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and Honesty towards men, (which can never be severed) and Assurance will as certainly follow as Growth and Health upon Diet taken with Sobriety.
and Honesty towards men, (which can never be severed) and Assurance will as Certainly follow as Growth and Health upon Diet taken with Sobriety.
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Talk what we please of Assurance, it is not duty, but the effect of all the performances of life.
Talk what we please of Assurance, it is not duty, but the Effect of all the performances of life.
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We are no where comanded to be assured, but we have divers precepts and commands to make our election sure.
We Are no where commanded to be assured, but we have diverse Precepts and commands to make our election sure.
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Yet we see with what eagerness of spirit this question hath been kept afoot, and how ready those are to talk of Assurance of whose Salvation, Statu quo sunt, Charity it self would make a doubt.
Yet we see with what eagerness of Spirit this question hath been kept afoot, and how ready those Are to talk of Assurance of whose Salvation, Statu quo sunt, Charity it self would make a doubt.
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Tenemur esse certi; We are bound to be assured; that is the Doctrine.Tenemur esse certi; We Are bound to be assured; that is the Doctrine.
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And the Use is, Many men make it an Article of their Creed, to which they subscribe with hands full of bloud, oppression and fraud.
And the Use is, Many men make it an Article of their Creed, to which they subscribe with hands full of blood, oppression and fraud.
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And I am verily perswaded that in those who most boast of it, it has no better ground than this spiritual Pride and Highness of mind.
And I am verily persuaded that in those who most boast of it, it has no better ground than this spiritual Pride and Highness of mind.
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For let them cry it up as long they will for an article of their Creed, their own evil wayes do make it heretical.
For let them cry it up as long they will for an article of their Creed, their own evil ways do make it heretical.
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7777
And one day they will find it true, that that Doubting out of Humility, which is raysed from a diffidence in our selves, may find heaven-geats wide open,
And one day they will find it true, that that Doubting out of Humility, which is raised from a diffidence in our selves, may find heaven-geats wide open,
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when bold Presumption shall be shut out of doors;
when bold Presumption shall be shut out of doors;
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that it will concern every Christian not to be too bold and confident, but to search his own heart,
that it will concern every Christian not to be too bold and confident, but to search his own heart,
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and to try and examine his way, to look narrowly into his life and conversation NONLATINALPHABET, as Pelus.
and to try and examine his Way, to look narrowly into his life and Conversation, as Pelus.
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speaks, with ten thousand eyes, and NONLATINALPHABET, clear and free from all perturbation;
speaks, with ten thousand eyes, and, clear and free from all perturbation;
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NONLATINALPHABET, thrice every day to take a survey of his words and actions, as the Pythagoreans used;
, thrice every day to take a survey of his words and actions, as the pythagoreans used;
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when he is in his best estate, compassed about with the graces of God, in this his health and cheerfulness, to take Saint Pauls prescript here, NONLATINALPHABET, TIMERE, to fear, nay, NONLATINALPHABET, SUPERTIMERE, so Clemens renders it, in this depth and uncertainty of Gods judgments, to assume and exact, absolute, perfect fear, a fear beyond all fear:
when he is in his best estate, compassed about with the graces of God, in this his health and cheerfulness, to take Saint Paul's prescript Here,, TIMERE, to Fear, nay,, SUPERTIMERE, so Clemens renders it, in this depth and uncertainty of God's Judgments, to assume and exact, absolute, perfect Fear, a Fear beyond all Fear:
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Which is the Remedy here prescribed, and comes next to be handled.
Which is the Remedy Here prescribed, and comes next to be handled.
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Now to make way to our ensuing discourse, we may guess what the nature of Fear is by Hope.
Now to make Way to our ensuing discourse, we may guess what the nature of fear is by Hope.
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7786
For Fear and Hope are hewed out of the same rock, the common matter out of which they are framed being Expectation.
For fear and Hope Are hewed out of the same rock, the Common matter out of which they Are framed being Expectation.
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7826
We admit of miserable comforters, that will flatter us to Death;
We admit of miserable Comforters, that will flatter us to Death;
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For according as the thing is which we expect, so are we sayd to hope or to fear;
For according as the thing is which we expect, so Are we said to hope or to Fear;
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7788
if good, we call it Hope; if evil, we term it Fear. As Hope is nothing else, but an expectation of some good to come:
if good, we call it Hope; if evil, we term it fear. As Hope is nothing Else, but an expectation of Some good to come:
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7789
So Fear hath its beginning from the apprehension of some approaching evil.
So fear hath its beginning from the apprehension of Some approaching evil.
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7790
And as Heat and Cold, though contrary qualities, yet are never solitary without admistion of either with the other;
And as Heat and Cold, though contrary qualities, yet Are never solitary without admixtion of either with the other;
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7791
so is it with Hope and Fear; they are both mixed and blended together in us.
so is it with Hope and fear; they Are both mixed and blended together in us.
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7792
Seldom is any Hope so strong as to be without some tincture of Fear: Seldom any fear so strong as to admit of no mixture of Hope.
Seldom is any Hope so strong as to be without Some tincture of fear: Seldom any Fear so strong as to admit of no mixture of Hope.
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7793
For if they be alone and in excessu, they loose their names. Hope without Fear is no more Fear, but Confidence;
For if they be alone and in excessu, they lose their names. Hope without fear is no more fear, but Confidence;
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and Fear without Hope is no more Fear, but Despair. All this we find in natural Fear.
and fear without Hope is no more fear, but Despair. All this we find in natural fear.
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7795
But Divines have taught a fourfold Fear, a Civil fear, a Filial fear, a Servile fear,
But Divines have taught a fourfold fear, a Civil Fear, a Filial Fear, a Servile Fear,
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and a fear of Cautelousness and Circumspection; all which have their several use;
and a Fear of Cautelousness and Circumspection; all which have their several use;
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but I take the two last to be most proper to my Text. For what greater enemy to spiritual Pride than Wariness and Circumspection? And what can make us more watchful to look about us than the Fear of some evil approaching;
but I take the two last to be most proper to my Text. For what greater enemy to spiritual Pride than Wariness and Circumspection? And what can make us more watchful to look about us than the fear of Some evil approaching;
cc-acp pns11 vvb dt crd vvb pc-acp vbi av-ds j p-acp po11 np1 p-acp q-crq jc n1 p-acp j n1 cs n1 cc n1? cc q-crq vmb vvi pno12 dc j pc-acp vvi p-acp pno12 av dt n1 pp-f d j-jn j-vvg;
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which is a Servile fear? You see in this parable of the Natural and the Wild Olive-tree St. Paul advising the new engrafted Gentile not to wax proud against the Root, makes Fear a remedy;
which is a Servile Fear? You see in this parable of the Natural and the Wild Olive-tree Saint Paul advising the new engrafted Gentile not to wax proud against the Root, makes fear a remedy;
r-crq vbz dt j n1? pn22 vvb p-acp d n1 pp-f dt j cc dt j n1 n1 np1 vvg dt j j-vvn j xx pc-acp vvi j p-acp dt n1, vvz n1 dt n1;
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Be not high-minded, saith he, but fear. And he presently gives the reason; For if God spared not the natural branches, much less will he spare them. Be not High-minded, Says he, but Fear. And he presently gives the reason; For if God spared not the natural branches, much less will he spare them.
vbb xx j, vvz pns31, p-acp n1. cc pns31 av-j vvz dt n1; c-acp cs np1 vvd xx dt j n2, av-d av-dc vmb pns31 vvi pno32.
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Fear then of being cut off, which is a punishment no less than Damnation, if St. Pauls reason be Good, is the best means to repress in us all proud conceit and Highness of mind.
fear then of being Cut off, which is a punishment no less than Damnation, if Saint Paul's reason be Good, is the best means to repress in us all proud conceit and Highness of mind.
vvb av pp-f vbg vvn a-acp, r-crq vbz dt n1 av-dx av-dc cs n1, cs n1 npg1 n1 vbb j, vbz dt js n2 pc-acp vvi p-acp pno12 d j n1 cc n1 pp-f n1.
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And first, in a matter of so great an alley as is our Union with Christ no care and circumspection can be enough.
And First, in a matter of so great an alley as is our union with christ no care and circumspection can be enough.
cc ord, p-acp dt n1 pp-f av j dt n1 c-acp vbz po12 n1 p-acp np1 dx n1 cc n1 vmb vbi av-d.
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Here qui cavet nè decipiatur, vix cavet etiam cum cavet, our greatest diligence will fall short,
Here qui cavet nè decipiatur, vix cavet etiam cum cavet, our greatest diligence will fallen short,
av fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, po12 js n1 vmb vvi j,
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and we are scarce then weary when we are most circumspect. And the reasons are plain;
and we Are scarce then weary when we Are most circumspect. And the Reasons Are plain;
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and, if we will but animos advertere, take the pains to observe it, we need not draw them from any other common place than our selves.
and, if we will but Animos advertere, take the pains to observe it, we need not draw them from any other Common place than our selves.
cc, cs pns12 vmb p-acp fw-la fw-mi, vvb dt n2 pc-acp vvi pn31, pns12 vvb xx vvi pno32 p-acp d j-jn j n1 cs po12 n2.
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The first is an Overeasiness to perswade our selves that we are in account and favour with God.
The First is an Overeasiness to persuade our selves that we Are in account and favour with God.
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It is even so with Christians: For the most part we boldly venture on in the wayes of dangers:
It is even so with Christians: For the most part we boldly venture on in the ways of dangers:
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For men, we see, are generally more apt to presume then to despair. Every day yields us examples of the one, few of the other:
For men, we see, Are generally more apt to presume then to despair. Every day yields us Examples of the one, few of the other:
p-acp n2, pns12 vvb, vbr av-j av-dc j pc-acp vvi av pc-acp vvi. np1 n1 vvz pno12 n2 pp-f dt crd, d pp-f dt n-jn:
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If Despair hath killed her thousands, Presumption, we may be sure, hath killed her ten thousands.
If Despair hath killed her thousands, Presumption, we may be sure, hath killed her ten thousands.
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It is the observation of Aristotle in his Rhetoriques, that old men commonly, in regard of their long experience, are very jealous and wary,
It is the observation of Aristotle in his Rhetorics, that old men commonly, in regard of their long experience, Are very jealous and wary,
pn31 vbz dt n1 pp-f np1 p-acp po31 ng2, d j n2 av-j, p-acp n1 pp-f po32 j n1, vbr av j cc j,
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but young men NONLATINALPHABET, apt to nourish and to entertain great hopes. but young men, apt to nourish and to entertain great hope's.
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And St. Basil, at large expressing the humours of young men, tells us, when they get them alone by themselves, either in the night,
And Saint Basil, At large expressing the humours of young men, tells us, when they get them alone by themselves, either in the night,
cc n1 np1, p-acp j vvg dt n2 pp-f j n2, vvz pno12, c-crq pns32 vvb pno32 av-j p-acp px32, av-d p-acp dt n1,
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or in some solitary place, NONLATINALPHABET, they frame unto themselves strange Chimaera's, vainly supposing themselves to live in some glorious fashion, that they are Lords of countryes,
or in Some solitary place,, they frame unto themselves strange Chimaera's, vainly supposing themselves to live in Some glorious fashion, that they Are lords of countries,
cc p-acp d j n1,, pns32 vvb p-acp px32 j ng1, av-j vvg px32 p-acp vvi p-acp d j n1, cst pns32 vbr n2 pp-f n2,
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yea favorites to Kings, yea, that they are possessed of Kingdoms;
yea favorites to Kings, yea, that they Are possessed of Kingdoms;
uh n2 p-acp n2, uh, cst pns32 vbr vvn pp-f n2;
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and which is more, they knew these to be but Meteors and vain speculations, yet through extremity of folly they please themselves as if they did really enjoy them.
and which is more, they knew these to be but Meteors and vain speculations, yet through extremity of folly they please themselves as if they did really enjoy them.
cc r-crq vbz av-dc, pns32 vvd d pc-acp vbi p-acp n2 cc j n2, av p-acp n1 pp-f n1 pns32 vvb px32 a-acp cs pns32 vdd av-j vvi pno32.
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A dangerous humour where it hath footing and very expensive of time, being the issue of nothing but Melancholy and Idleness.
A dangerous humour where it hath footing and very expensive of time, being the issue of nothing but Melancholy and Idleness.
dt j n1 c-crq pn31 vhz n1 cc av j pp-f n1, vbg dt n1 pp-f pix cc-acp j-jn cc n1.
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Just so it fares with us in our conceits of the things of God as Aristotle sayth it doth with young men in regard of things of this world;
Just so it fares with us in our conceits of the things of God as Aristotle say it does with young men in regard of things of this world;
j av pn31 vvz p-acp pno12 p-acp po12 n2 pp-f dt n2 pp-f np1 p-acp np1 vvz pn31 vdz p-acp j n2 p-acp n1 pp-f n2 pp-f d n1;
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we love our selves well, and therefore in regard of our little experience are very apt to entertain such aery and vain speculations.
we love our selves well, and Therefore in regard of our little experience Are very apt to entertain such aery and vain speculations.
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We are very willing to conceive our selves to be highly beloved of God, to be possest of the Kingdom of Heaven.
We Are very willing to conceive our selves to be highly Beloved of God, to be possessed of the Kingdom of Heaven.
pns12 vbr av j pc-acp vvi po12 n2 pc-acp vbi av-j vvn pp-f np1, pc-acp vbi vvn pp-f dt n1 pp-f n1.
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We hear not of a reward but its ours, no crown but we lay hold on it.
We hear not of a reward but its ours, no crown but we lay hold on it.
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If St. Paul be in the third heaven, we are above. If Mary have an exsultation, we have a Jubilee.
If Saint Paul be in the third heaven, we Are above. If Mary have an exsultation, we have a Jubilee.
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And we are fully perswaded that it is so, as if it were so indeed.
And we Are Fully persuaded that it is so, as if it were so indeed.
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With this conceit many run on, and think themselves well when they are in the very mouth of dangers,
With this conceit many run on, and think themselves well when they Are in the very Mouth of dangers,
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as the Syrians, being blinded, thought they went towards Dothan till they found themselves in the midst of Samaria.
as the Syrians, being blinded, Thought they went towards Dothan till they found themselves in the midst of Samaria.
c-acp dt njp2, vbg vvn, vvd pns32 vvd p-acp np1 c-acp pns32 vvd px32 p-acp dt n1 pp-f np1.
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This is the difference, sayth Theodoret, between the Sickness of the body and the Diseases of the mind; This is the difference, say Theodoret, between the Sickness of the body and the Diseases of the mind;
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In the one we are sensible of our grief, we cry out and complain, Ociùs Archigenes; and in all haste we send for the Physitian;
In the one we Are sensible of our grief, we cry out and complain, Ociùs Archigenes; and in all haste we send for the physician;
p-acp dt pi pns12 vbr j pp-f po12 n1, pns12 vvb av cc vvi, npg1 np1; cc p-acp d n1 pns12 vvb p-acp dt n1;
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but in the other we are stupid and senseless, we start back at the mention of a Physitian, NONLATINALPHABET, we are more afraid of Physick than of our disease.
but in the other we Are stupid and senseless, we start back At the mention of a physician,, we Are more afraid of Physic than of our disease.
cc-acp p-acp dt j-jn pns12 vbr j cc j, pns12 vvb av p-acp dt n1 pp-f dt n1,, pns12 vbr av-dc j pp-f n1 cs pp-f po12 n1.
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and rather than we will want flatterers, we take the office on ourselves, nec magìs alienâ adulatione perimus quà m nostrâ;
and rather than we will want Flatterers, we take the office on ourselves, nec magìs alienâ adulation perimus quà m nostrâ;
cc av-c cs pns12 vmb vvi n2, pns12 vvb dt n1 p-acp px12, fw-la fw-la fw-la n1 fw-la fw-la fw-la;
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nor could we dy so soon if we were not our own Physitians.
nor could we die so soon if we were not our own Physicians.
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Thus having upon Presumption some especial favour with God securely run out the course of our dayes,
Thus having upon Presumption Some especial favour with God securely run out the course of our days,
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and mispent that time in vain imagination which might profitably have been spent in the work of our Salvation, we draw near unto our end;
and Mis-spent that time in vain imagination which might profitably have been spent in the work of our Salvation, we draw near unto our end;
cc vvn d n1 p-acp j n1 r-crq vmd av-j vhi vbn vvn p-acp dt n1 pp-f po12 n1, pns12 vvb av-j p-acp po12 n1;
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and before our breath departeth, these thoughts perish, and instead thereof we hear nothing but wailing and bitter lamentation.
and before our breath departeth, these thoughts perish, and instead thereof we hear nothing but wailing and bitter lamentation.
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A second reason to move us to this Fear of Jealousy and Circumspection, is the Uncertain knowledg we have of the quality of our Works.
A second reason to move us to this fear of Jealousy and Circumspection, is the Uncertain knowledge we have of the quality of our Works.
dt ord n1 pc-acp vvi pno12 p-acp d n1 pp-f n1 cc n1, vbz dt j n1 pns12 vhb pp-f dt n1 pp-f po12 vvz.
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7833
For in our best intentions there may be imperfections which we know not. We may take that to be good which is evil, and mistake on both hands.
For in our best intentions there may be imperfections which we know not. We may take that to be good which is evil, and mistake on both hands.
p-acp p-acp po12 js n2 a-acp vmb vbi n2 r-crq pns12 vvb xx. pns12 vmb vvi cst pc-acp vbi j r-crq vbz j-jn, cc vvb p-acp d n2.
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I may come short or fail in the matter, manner, or some circumstance. My Devotion may be irregular; my Patience stupidity; my Zeal, rage.
I may come short or fail in the matter, manner, or Some circumstance. My Devotion may be irregular; my Patience stupidity; my Zeal, rage.
pns11 vmb vvi j cc vvi p-acp dt n1, n1, cc d n1. po11 n1 vmb vbi j; po11 n1 n1; po11 n1, n1.
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O quà m honestâ voluntate miseri sunt! sayth Lactantius; With what good meaning do many poor souls do evil!O quà m honestâ voluntate miseri sunt! say Lactantius; With what good meaning do many poor Souls do evil!
fw-la fw-la fw-la fw-la fw-la fw-la! vvz np1; p-acp r-crq j n1 vdb d j n2 vdb j-jn!
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7836
When the Ark of God was shaken, Uzzah layd his hand upon it to save it;
When the Ark of God was shaken, Uzzah laid his hand upon it to save it;
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and no doubt he thought he did God good service in it: yet we see what reward his unseasonable well-meaning brought him:
and no doubt he Thought he did God good service in it: yet we see what reward his unseasonable well-meaning brought him:
cc dx n1 pns31 vvd pns31 vdd np1 j n1 p-acp pn31: av pns12 vvb r-crq n1 po31 j j vvd pno31:
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He was smitten in the place that he died.
He was smitten in the place that he died.
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7839
Who can tell how oft he offendeth? sayth David, Who can tell how many of these sly insinuating Sins creep into his actions? The best plea we can make in defense of our actions, Who can tell how oft he offends? say David, Who can tell how many of these sly insinuating Sins creep into his actions? The best plea we can make in defence of our actions,
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if we err, is but this, That we have done it honestâ voluntate, with a very good meaning.
if we err, is but this, That we have done it honestâ voluntate, with a very good meaning.
cs pns12 vvb, vbz p-acp d, cst pns12 vhb vdn pn31 fw-la fw-la, p-acp dt j j n1.
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7841
And therefore the Church of Rome, though she stifly maintains that we are justifyed by works,
And Therefore the Church of Rome, though she stiffly maintains that we Are justified by works,
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7842
yet notwithstanding propter incertitudinem, for this uncertainty, confesses we can place no trust or confidence in them.
yet notwithstanding propter incertitudinem, for this uncertainty, Confesses we can place no trust or confidence in them.
av p-acp fw-la fw-la, p-acp d n1, vvz pns12 vmb vvi dx n1 cc n1 p-acp pno32.
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7843
In this present world, though we have the day to walk in, yet we meet with many mists and fogs, through which we cannot perfectly see the danger we are in;
In this present world, though we have the day to walk in, yet we meet with many mists and fogs, through which we cannot perfectly see the danger we Are in;
p-acp d j n1, cs pns12 vhb dt n1 pc-acp vvi p-acp, av pns12 vvb p-acp d n2 cc n2, p-acp r-crq pns12 vmbx av-j vvi dt n1 pns12 vbr p-acp;
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7844
and therefore, like men benighted, we must take the more care to our steps.
and Therefore, like men benighted, we must take the more care to our steps.
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7845
We must not think that all is safe and well with us, but work out our salvation with fear and trembling.
We must not think that all is safe and well with us, but work out our salvation with Fear and trembling.
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7846
To this we may add a third;
To this we may add a third;
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7847
and that is, The Over-ripe conceit and too speedy apprehension of our sufficiency and growth in the duties of Christianity.
and that is, The Overripe conceit and too speedy apprehension of our sufficiency and growth in the duties of Christianity.
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7848
We are very apt to flatter our selves, and conceive that, when we are but newly set forth, we are at our journeys end.
We Are very apt to flatter our selves, and conceive that, when we Are but newly Set forth, we Are At our journeys end.
pns12 vbr av j pc-acp vvi po12 n2, cc vvi d, c-crq pns12 vbr p-acp av-j vvn av, pns12 vbr p-acp po12 ng1 n1.
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7849
All excellency and perfection in Christianity we can put off to others that have more time to learn it, & commorari in eo quod novimus quà m discere quod nondum scimus melius putamus, and we had rather dwell upon little than trouble our selves in the obtaining of more.
All excellency and perfection in Christianity we can put off to Others that have more time to Learn it, & commorari in eo quod novimus quà m discere quod Nondum scimus Better putamus, and we had rather dwell upon little than trouble our selves in the obtaining of more.
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7850
The Jew is content with his Ceremonies, and the Christian with his outward Profession, but less significant than they.
The Jew is content with his Ceremonies, and the Christian with his outward Profession, but less significant than they.
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7851
And all this proceedeth from a carelessness and indifferency in the wayes of godliness. This is certainly a great hindrance to our studies in Christianity.
And all this Proceedeth from a carelessness and indifferency in the ways of godliness. This is Certainly a great hindrance to our studies in Christianity.
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7852
NONLATINALPHABET, Opinion is a great retarder of proficiency.
, Opinion is a great retarder of proficiency.
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7853
Many had won more ground, had they with Job feared their own works, been jealous of their ways,
Many had wone more ground, had they with Job feared their own works, been jealous of their ways,
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7854
and circumspect in their walk, had they had that holy Jealousy and Mistrustfulness which is inseparably joyned to this Fear of Covetousness and Circumspection.
and circumspect in their walk, had they had that holy Jealousy and Mistrustfulness which is inseparably joined to this fear of Covetousness and Circumspection.
cc j p-acp po32 n1, vhd pns32 vhd d j n1 cc n1 r-crq vbz av-j vvn p-acp d n1 pp-f n1 cc n1.
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7855
But indeed this Fear is most requisite in respect of those enemies of our Souls which are ever in readiness to surprize us;
But indeed this fear is most requisite in respect of those enemies of our Souls which Are ever in readiness to surprise us;
p-acp av d n1 vbz av-ds j p-acp n1 pp-f d n2 pp-f po12 n2 r-crq vbr av p-acp n1 pc-acp vvi pno12;
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7856
which being more subtile than strong, could never overcome us but by our own weapons.
which being more subtle than strong, could never overcome us but by our own weapons.
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7857
They are many indeed, the lust of the flesh, the lust of the eyes, and the pride of life, every passion, every vain object:
They Are many indeed, the lust of the Flesh, the lust of the eyes, and the pride of life, every passion, every vain Object:
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7858
but these could never prevail against us, if this Fear did keep us awake.
but these could never prevail against us, if this fear did keep us awake.
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7859
For let us weigh it well, and we shall find that it is not the strength of our adversaries,
For let us weigh it well, and we shall find that it is not the strength of our Adversaries,
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7860
nor their multitude, nor yet our own weakness, which strikes us to the ground, but want of that cautelousness and circumspection which we should use:
nor their multitude, nor yet our own weakness, which strikes us to the ground, but want of that cautelousness and circumspection which we should use:
ccx po32 n1, ccx av po12 d n1, r-crq vvz pno12 p-acp dt n1, cc-acp vvb pp-f d n1 cc n1 r-crq pns12 vmd vvi:
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7861
Dyed Abner as a Fool dyeth? saith David lamenting over Abner, thy hands were not bound, nor thy feet put into fetters: Died Abner as a Fool Dies? Says David lamenting over Abner, thy hands were not bound, nor thy feet put into fetters:
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7862
but as a man falleth before the wicked, so fallest thou. This is the case of many Christians:but as a man falls before the wicked, so Fallest thou. This is the case of many Christians:
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7863
Their hands are not bound, nor their feet put into fetters: Their hands Are not bound, nor their feet put into fetters:
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7864
no outward violence, no strength of the enemy, but only their own unwariness hath overthrown them.
no outward violence, no strength of the enemy, but only their own unwariness hath overthrown them.
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7865
I should be loth to make the Devil less devil than he is;
I should be loath to make the devil less Devil than he is;
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7866
yet I may be bold to say that many men are cut off by themselves and their own folly,
yet I may be bold to say that many men Are Cut off by themselves and their own folly,
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7867
when the Devil beareth the blame. And St. Chrysostom gives the reason for me:
when the devil bears the blame. And Saint Chrysostom gives the reason for me:
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7927
But it is but as the Sun peeping out of a cloud, ready to be taken in and darkned with another.
But it is but as the Sun peeping out of a cloud, ready to be taken in and darkened with Another.
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7868
For if there were any inforcing necessity in the Devils temptations, then in good reason all that are tempted must necessarily yield and miscarry.
For if there were any enforcing necessity in the Devils temptations, then in good reason all that Are tempted must necessarily yield and miscarry.
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7869
And in one of his Epistles to Olimpias, considering, how careless Adam was, and open to admit of counsel so weak and forceless, he concludes, NONLATINALPHABET, that he would have fallen if the Devil had not been.
And in one of his Epistles to Olympias, considering, how careless Adam was, and open to admit of counsel so weak and forceless, he concludes,, that he would have fallen if the devil had not been.
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7870
No marvail if he surprize us when he finds us asleep in our watch.
No marvel if he surprise us when he finds us asleep in our watch.
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7871
He doth no more than Iphicrates did to his Centinel whom he found fast asleep, Tales relinquit, quales invenit.
He does no more than Iphicrates did to his Centinel whom he found fast asleep, Tales relinquit, quales invenit.
pns31 vdz av-dx av-dc cs np1 vdd p-acp po31 n1 ro-crq pns31 vvd av-j j, n2 j, fw-la fw-la.
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7872
He striketh us through with his Spear, and wounds us to death, and leaves us but as he found us in a dead sleep, to sleep for ever.
He striketh us through with his Spear, and wounds us to death, and leaves us but as he found us in a dead sleep, to sleep for ever.
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7873
Satana nullae feriae: The Devil is ever in arms.Satan Nullae feriae: The devil is ever in arms.
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7874
But if we stood upon our guard and were ready to resist, he could never hurt us.
But if we stood upon our guard and were ready to resist, he could never hurt us.
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7875
So necessary a thing is this Fear of Cautelousness and Circumspection, that if we had no other defence or buckler but this,
So necessary a thing is this fear of Cautelousness and Circumspection, that if we had no other defence or buckler but this,
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7876
yet we could never be overthrown. Mater timidi rarò flet, A wary and fearful child seldom brings sorrow to his mother;
yet we could never be overthrown. Mater timidi rarò flet, A wary and fearful child seldom brings sorrow to his mother;
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7877
and a careful and fearful Christian can never be cut off.
and a careful and fearful Christian can never be Cut off.
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7878
And therefore to keep this Jealousy awake in us, the Apostle awakes one Fear with another, the Fear of Circumspection with the fear of Punishment:
And Therefore to keep this Jealousy awake in us, the Apostle awakes one fear with Another, the fear of Circumspection with the Fear of Punishment:
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7879
He sets up a NE EXCID ARIS, a fear of being cut off, to bring on the other.
He sets up a NE EXCEED ARIS, a Fear of being Cut off, to bring on the other.
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7880
For naturally fear of evil works, a Fear of Jealousy and Circumspection:
For naturally Fear of evil works, a fear of Jealousy and Circumspection:
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7881
and this fear of Cautelousness ushers-in that fear by which we may call Abba, Father. For seeing evil before us ready to seize upon us, we begin to advise with our selves how to avoid it. NONLATINALPHABET, sayth Aristotle; Fear brings us to Consultation.
and this Fear of Cautelousness ushers-in that Fear by which we may call Abba, Father. For seeing evil before us ready to seize upon us, we begin to Advice with our selves how to avoid it., say Aristotle; fear brings us to Consultation.
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(27) sermon (DIV1)
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7882
Call the Steward to an account, and he is straight at his QUID FACIAM? What shall I do? When a King goes to war, (and War is a bloudy and fearful trade) the Text tells us, NONLATINALPHABET, he first sits down, and takes council.
Call the Steward to an account, and he is straight At his QUID FACIAM? What shall I do? When a King Goes to war, (and War is a bloody and fearful trade) the Text tells us,, he First sits down, and Takes council.
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7883
Fear is the mother of Advise: and Consultation dies with Fear. When we presume, Counsel is needless;
fear is the mother of advice: and Consultation die with fear. When we presume, Counsel is needless;
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7884
and when we despair, it is too late. Alexander was as bold a leader as we read of in any history;
and when we despair, it is too late. Alexander was as bold a leader as we read of in any history;
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7885
yet the Historian observes, That upon some great hazard his confidence was chang'd to pensiveness and solicitude:
yet the Historian observes, That upon Some great hazard his confidence was changed to pensiveness and solicitude:
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7886
Ipsam fortunam verebatur; He began to mistrust that fortune which had formerly crown'd him with so many conquests.Ipsam fortunam verebatur; He began to mistrust that fortune which had formerly crowned him with so many conquests.
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12588
The several Chapters, so many several Sins;
The several Chapters, so many several Sins;
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(40) sermon (DIV1)
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7888
but when the bitterness of Death shews it self, or the fond face of a Nè excidaris is set before us, our courage fayls,
but when the bitterness of Death shows it self, or the found face of a Nè excidaris is Set before us, our courage fails,
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7889
and we begin to mistrust that security which thrust us forward in the wayes of evil,
and we begin to mistrust that security which thrust us forward in the ways of evil,
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7890
and made us bold adventurers for Hell.
and made us bold adventurers for Hell.
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7891
There be three things, fayth St â–ª Basil, which perfect and consummate every consultation NONLATINALPHABET, First we consult, then we establish and settle our consultation,
There be three things, faith Saint â–ª Basil, which perfect and consummate every consultation, First we consult, then we establish and settle our consultation,
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7892
and last of all, we gain a constancy and perseverance in those actions which our consultations have engaged us in. and last of all, we gain a constancy and perseverance in those actions which our Consultations have engaged us in.
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7893
And all these three we have from this servile Fear. Did we not fear, we should not consult:
And all these three we have from this servile fear. Did we not Fear, we should not consult:
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7894
Did not Fear urge and prick us forward, we should not determine. And when this breath goeth forth, our counsels fall, and all our thoughts perish.
Did not fear urge and prick us forward, we should not determine. And when this breath Goes forth, our Counsels fallen, and all our thoughts perish.
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7895
The best preservative of a Branch now grafted is a Nè excidaris, the sight and fear of that knife which may cut him off.
The best preservative of a Branch now grafted is a Nè excidaris, the sighed and Fear of that knife which may Cut him off.
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7896
For this servile Fear, though it hath got an ill name in the world, yet is of singular use;
For this servile fear, though it hath god an ill name in the world, yet is of singular use;
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7897
and for want of it many branches have been cut off and cast away. How many go to Hell in a pleasant dream!
and for want of it many branches have been Cut off and cast away. How many go to Hell in a pleasant dream!
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7898
How many have been cut off because they never feared it! How many hath a feigned and momentany assurance destroy'd for ever!
How many have been Cut off Because they never feared it! How many hath a feigned and momentany assurance destroyed for ever!
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7899
Cheerful they are, rejoyce in the Lord alwaies: no Law concerns them; no curse can reach them;
Cheerful they Are, rejoice in the Lord always: no Law concerns them; no curse can reach them;
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7900
if it thunder, they melt not; and if the tempest rise, they are asleep: as for Fear, it is not in all their wayes:
if it thunder, they melt not; and if the tempest rise, they Are asleep: as for fear, it is not in all their ways:
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7901
And this they make a mark and infallible note of a Child of God. Timor Capitalis & Diabolicus; Fear is deadly and diabolical. A pleasing errour, this; but very dangerous. For, alass!
And this they make a mark and infallible note of a Child of God. Timor Capitalis & Diabolicus; fear is deadly and diabolical. A pleasing error, this; but very dangerous. For, alas!
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7902
this Joy may be but an abortive, begot by the conquest of some few temptations; this Cheerfulness may be an incantation; This Assurance, insensibility; and this Security, stupefaction.
this Joy may be but an abortive, begotten by the conquest of Some few temptations; this Cheerfulness may be an incantation; This Assurance, insensibility; and this Security, stupefaction.
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7903
For as the Historian observes of men in place and authority, Cùm se fortunae committunt, etiam naturam dediscunt;
For as the Historian observes of men in place and Authority, Cùm se Fortunae committunt, etiam naturam dediscunt;
p-acp p-acp dt n1 vvz pp-f n2 p-acp n1 cc n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la;
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7904
When they rely only upon their greatness and authority, they loose their very nature, and turn savage,
When they rely only upon their greatness and Authority, they lose their very nature, and turn savage,
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7905
and quite forget they are men;
and quite forget they Are men;
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7906
in like manner it befalls these spiritualized men, who build up to themselves a pillar of Assurance,
in like manner it befalls these spiritualized men, who built up to themselves a pillar of Assurance,
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7907
and lean and rest themselves upon it. They loose their very nature and reason;
and lean and rest themselves upon it. They lose their very nature and reason;
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7908
they forget to fear, and become like those whom the Philosopher calls NONLATINALPHABET, madmen, because their boast was they did not fear a thunderbolt.
they forget to Fear, and become like those whom the Philosopher calls, madmen, Because their boast was they did not Fear a thunderbolt.
pns32 vvb pc-acp vvi, cc vvi av-j d ro-crq dt n1 vvz, n2, p-acp po32 n1 vbds pns32 vdd xx vvi dt n1.
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7909
For conclusion then, Take comfort, thou disconsolate Soul, whosoever thou art that art stricken down into the place of Dragons,
For conclusion then, Take Comfort, thou disconsolate Soul, whosoever thou art that art stricken down into the place of Dragons,
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7910
and art in terror and anguish of heart.
and art in terror and anguish of heart.
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7911
For this Fear of thine is but a cloud, and it will distill and drop down in blessings upon thy head.
For this fear of thine is but a cloud, and it will distil and drop down in blessings upon thy head.
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7912
This Anxiety is a benediction, and will keep thee from falling, when the Presumption of others shall lay them on the ground.
This Anxiety is a benediction, and will keep thee from falling, when the Presumption of Others shall lay them on the ground.
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7913
Thy cloud is more clear than their Sun, thy Fear better than their Confidence, thy Doubting better security than their Assurance. Timor tuus, securitas tua.
Thy cloud is more clear than their Sun, thy fear better than their Confidence, thy Doubting better security than their Assurance. Timor Thy, securitas tua.
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7914
Thy Fear of being cut off will keep thee in the olive green and flourishing; thy Fear of being cut off will end in expectation of eternal life.
Thy fear of being Cut off will keep thee in the olive green and flourishing; thy fear of being Cut off will end in expectation of Eternal life.
po21 vvb pp-f vbg vvn a-acp vmb vvi pno21 p-acp dt n1 j-jn cc j-vvg; po21 vvb pp-f vbg vvn a-acp vmb vvi p-acp n1 pp-f j n1.
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7915
Though thy ship be rent, thy tackling crackt, and thy mast spent, yet thou shalt at last thrust into shore,
Though thy ship be rend, thy tackling cracked, and thy mast spent, yet thou shalt At last thrust into shore,
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7916
when those proud saylers shall shipwrack in a calme.
when those proud sailors shall shipwreck in a Cam.
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7917
There is no better symptome that thou shalt never be cast away than this Fear that thou must be cut off. For whatsoever the beginning be, this Fear doth commonly end in righteousness and peace and joy in the holy Ghost.
There is no better Symptom that thou shalt never be cast away than this fear that thou must be Cut off. For whatsoever the beginning be, this fear does commonly end in righteousness and peace and joy in the holy Ghost.
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7918
The Nineteenth SERMON. ACTS XII. 5. Peter therefore was kept in prison; but prayer was made without ceasing of the Church unto God for him.
The Nineteenth SERMON. ACTS XII. 5. Peter Therefore was kept in prison; but prayer was made without ceasing of the Church unto God for him.
dt ord n1. np1 np1. crd np1 av vbds vvn p-acp n1; cc-acp n1 vbds vvn p-acp vvg pp-f dt n1 p-acp np1 p-acp pno31.
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WHEN the Devil draws his sword, he flings the scabbard into the fire; and though he strike not, yet he hath it alwayes ready in his hand.
WHEN the devil draws his sword, he flings the scabbard into the fire; and though he strike not, yet he hath it always ready in his hand.
c-crq dt n1 vvz po31 n1, pns31 vvz dt n1 p-acp dt n1; cc cs pns31 vvb xx, av pns31 vhz pn31 av j p-acp po31 n1.
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It was already dyed in the bloud of James the brother of John, v. 2. and now he strives to latch it in the sides of St. Peter also.
It was already died in the blood of James the brother of John, v. 2. and now he strives to latch it in the sides of Saint Peter also.
pn31 vbds av vvn p-acp dt n1 pp-f np1 dt n1 pp-f np1, n1 crd cc av pns31 vvz pc-acp vvi pn31 p-acp dt n2 pp-f n1 np1 av.
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We call this the Book of the Acts, or Doings of the Apostles. But indeed it is a history of their Passions and Sufferings, every page opening almost some new scene,
We call this the Book of the Acts, or Doings of the Apostles. But indeed it is a history of their Passion and Sufferings, every page opening almost Some new scene,
pns12 vvb d dt n1 pp-f dt n2, cc n2-vdg pp-f dt n2. p-acp av pn31 vbz dt n1 pp-f po32 n2 cc n2, d n1 vvg av d j n1,
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and presenting some part of their Tragedy. Chap. 2. 13. they are markt for Drunkards. Chap. 4. 3. Peter and John are laid hold on and put into prison;
and presenting Some part of their Tragedy. Chap. 2. 13. they Are marked for Drunkards. Chap. 4. 3. Peter and John Are laid hold on and put into prison;
cc vvg d n1 pp-f po32 n1. np1 crd crd pns32 vbr vvn p-acp n2. np1 crd crd np1 cc np1 vbr vvn vvi a-acp cc vvi p-acp n1;
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they are threatned and silenced, v. 18. Peter and the rest are beaten, Chap. 5. 40. Stephen is stoned, Chap. 7. Persecution rageth, Chap. 8. 1. Paul is laid wait for, Chap. 9. Then had the Churches rest throughout all Judaea and Galile and Samaria;
they Are threatened and silenced, v. 18. Peter and the rest Are beaten, Chap. 5. 40. Stephen is stoned, Chap. 7. Persecution rages, Chap. 8. 1. Paul is laid wait for, Chap. 9. Then had the Churches rest throughout all Judaea and Galilee and Samaria;
pns32 vbr vvn cc vvn, n1 crd np1 cc dt n1 vbr vvn, np1 crd crd np1 vbz vvn, np1 crd n1 vvz, np1 crd crd np1 vbz vvn n1 p-acp, np1 crd av vhd dt ng1 n1 p-acp d np1 cc np1 cc np1;
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and were multiplyed, v. 31. For, as it is reported of the Island of Rhodes, that scarce there is any day so cloudy but at some time or other the Sun shews it self,and were multiplied, v. 31. For, as it is reported of the Island of Rhodes, that scarce there is any day so cloudy but At Some time or other the Sun shows it self,
cc vbdr vvn, n1 crd p-acp, c-acp pn31 vbz vvn pp-f dt n1 pp-f np1, cst av-j a-acp vbz d n1 av j cc-acp p-acp d n1 cc j-jn dt n1 vvz pn31 n1,
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so it fares with the Church of God.
so it fares with the Church of God.
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The blackness and darkness of persecution never so obscureth her but at some time or other she shews her self:
The blackness and darkness of persecution never so obscureth her but At Some time or other she shows her self:
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Let Peter come up to Jerusalem, Chap. 11. and he is accused for being at Caesaria,
Let Peter come up to Jerusalem, Chap. 11. and he is accused for being At Caesarea,
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and they of the Circumcision contend with him for his Sermon to the Gentiles, v. 2. But this was rather an offer then a blow:
and they of the Circumcision contend with him for his Sermon to the Gentiles, v. 2. But this was rather an offer then a blow:
cc pns32 pp-f dt n1 vvb p-acp pno31 p-acp po31 n1 p-acp dt n2-j, n1 crd p-acp d vbds av dt n1 av dt n1:
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for all was laid and ended in a Gloria Deo, v. 18. They held their peace, and glorified God.
for all was laid and ended in a Gloria God, v. 18. They held their peace, and glorified God.
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But here in this Chapter he is striken home by the hand of a Politician;
But Here in this Chapter he is stricken home by the hand of a Politician;
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of Herodes Agrippa, who being now restored to his Kingdome by Claudius the Emperor, did strive to establish it with bloud.
of Herod Agrippa, who being now restored to his Kingdom by Claudius the Emperor, did strive to establish it with blood.
pp-f np1 np1, r-crq vbg av vvn p-acp po31 n1 p-acp np1 dt n1, vdd vvi pc-acp vvi pn31 p-acp n1.
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He vext the Christians, to please the Jews:
He vexed the Christians, to please the jews:
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and had they all had but one neck, he would have cut it off at one blow.
and had they all had but one neck, he would have Cut it off At one blow.
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James already was sacrificed to their malice:
James already was sacrificed to their malice:
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Which bathing it self with pleasure in his bloud, bespake the Tyrant cruelly to offer more.
Which bathing it self with pleasure in his blood, bespoke the Tyrant cruelly to offer more.
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He proceeded farther therefore, and took Peter also, v. 3. But he sacrificed him not, because of the feast:He proceeded farther Therefore, and took Peter also, v. 3. But he sacrificed him not, Because of the feast:
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for then were the dayes of unleavened bread, saith the Text. But to make all sure, he puts him in prison;
for then were the days of unleavened bred, Says the Text. But to make all sure, he puts him in prison;
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and to make the prison sure, he delivers him to four quaternions of souldiers to keep him.
and to make the prison sure, he delivers him to four quaternions of Soldiers to keep him.
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Where he lyes shackled with two chaines, quasi sepulcro inclusus, saith Calvin, buried before he was slain.
Where he lies shackled with two chains, quasi Sepulchre inclusus, Says calvin, buried before he was slave.
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7941
Peter therefore was kept in prison, &c. These words present unto us the true face of the Church militant;Peter Therefore was kept in prison, etc. These words present unto us the true face of the Church militant;
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One member suffering, and all the members suffering with it; St. Peter in chains, and the Church on their knees;
One member suffering, and all the members suffering with it; Saint Peter in chains, and the Church on their knees;
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he ready to be bestowed for the Church, and the Church emptying her bowels and compassion on him;
he ready to be bestowed for the Church, and the Church emptying her bowels and compassion on him;
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St. Peter suffering, the Church praying. Though they cannot help him, yet they will pray for him;
Saint Peter suffering, the Church praying. Though they cannot help him, yet they will pray for him;
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and they will pray for him, that they may help him.
and they will pray for him, that they may help him.
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Though they cannot break the prison, they will weary heaven, and pray NONLATINALPHABET, without ceasing. And this makes up a glorious harmony, the groaning of a prisoner tempered with the prayers of the Church.
Though they cannot break the prison, they will weary heaven, and pray, without ceasing. And this makes up a glorious harmony, the groaning of a prisoner tempered with the Prayers of the Church.
cs pns32 vmbx vvi dt n1, pns32 vmb j n1, cc vvb, p-acp vvg. cc d vvz a-acp dt j n1, dt j-vvg pp-f dt n1 vvn p-acp dt n2 pp-f dt n1.
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These ascending together, and coming up to heaven before God, commonly bring down some Angel from thence.
These ascending together, and coming up to heaven before God, commonly bring down Some Angel from thence.
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Now these two, St. Peter and the Church, divide the Text into two parts, which we call St. Peters Passion, and the Churches Compassion.
Now these two, Saint Peter and the Church, divide the Text into two parts, which we call Saint Peter's Passion, and the Churches Compassion.
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7949
In the first we consider Peters Imprisonment, and the Causes of it, or the Motives which induced Herod to shut him up.
In the First we Consider Peter's Imprisonment, and the Causes of it, or the Motives which induced Herod to shut him up.
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7950
In the second the Churches Compassion.
In the second the Churches Compassion.
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7951
Observe that it was not only in the inward man, true and hearty, but also expressed outwardly,
Observe that it was not only in the inward man, true and hearty, but also expressed outwardly,
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7952
and made vocal in prayer, which was first publick of the whole Church; secondly;
and made vocal in prayer, which was First public of the Whole Church; secondly;
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NONLATINALPHABET, earnest and importunate, and without ceasing. Peter therefore was kept in prison, but prayer was made without ceasing of the Church unto God for him. Of these in their order.
, earnest and importunate, and without ceasing. Peter Therefore was kept in prison, but prayer was made without ceasing of the Church unto God for him. Of these in their order.
, j cc j, cc p-acp vvg. np1 av vbds vvn p-acp n1, cc-acp n1 vbds vvn p-acp vvg pp-f dt n1 p-acp np1 p-acp pno31. pp-f d p-acp po32 n1.
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And a Prison one would think were not a fit place for St. Peter. We should rather look to see him in his Chair.
And a Prison one would think were not a fit place for Saint Peter. We should rather look to see him in his Chair.
cc dt n1 pi vmd vvi vbdr xx dt j n1 p-acp n1 np1. pns12 vmd av-c vvi pc-acp vvi pno31 p-acp po31 n1.
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7955
For he had the Keys committed to him, and a Commission to feed Christs sheep.
For he had the Keys committed to him, and a Commission to feed Christ sheep.
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Will God suffer this great Light to be confined, and this Pillar to be shaken with the stormes of persecution? Shall he who was to teach and govern the Church now stand in need of the prayers of the Church? Where is the providence of God? may some say. Why;
Will God suffer this great Light to be confined, and this Pillar to be shaken with the storms of persecution? Shall he who was to teach and govern the Church now stand in need of the Prayers of the Church? Where is the providence of God? may Some say. Why;
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7957
certainly even in this, that he many times suffers his best Saints and his selected servants to be beat upon by the waves of affliction,
Certainly even in this, that he many times suffers his best Saints and his selected Servants to be beatrice upon by the waves of affliction,
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7958
and to feel the lash of persecution.
and to feel the lash of persecution.
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Ordinis haec res est in hâc allegoricâ Aegypto, ut Pharaoh incedat cum diademate, Israel cum cophino, saith Sidonius;Order haec Rest est in hâc allegoricâ Egypt, ut Pharaoh incedat cum Diademate, Israel cum cophino, Says Sidonius;
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7960
It is a common sight in this Aegypt of the world to see Pharaoh with his diademe, and Israel with a basket; It is a Common sighed in this Egypt of the world to see Pharaoh with his diadem, and Israel with a basket;
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7961
Herod on his throne, and St. Peter in prison. And all this is, saith St. Basil, NONLATINALPHABET, by Gods own ordering and dispensation.
Herod on his throne, and Saint Peter in prison. And all this is, Says Saint Basil,, by God's own ordering and Dispensation.
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7962
For what is a prison to St. Peter, where he had not now been had not the Spirit enter'd with him? You will say, saith Tertullian, it is domus Diaboli, the Devils house, for Villains and Ruffians.
For what is a prison to Saint Peter, where he had not now been had not the Spirit entered with him? You will say, Says Tertullian, it is domus Diaboli, the Devils house, for Villains and Ruffians.
p-acp r-crq vbz dt n1 p-acp n1 np1, c-crq pns31 vhd xx av vbi vhn xx dt n1 vvd p-acp pno31? pn22 vmb vvi, vvz np1, pn31 vbz fw-la np1, dt ng1 n1, c-acp n2 cc n2.
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7963
Conculcabit in domo suâ; He shall trample him under his foot in his own house. The Prison hath darkness, but he is light:Conculcabit in domo suâ; He shall trample him under his foot in his own house. The Prison hath darkness, but he is Light:
n1 p-acp fw-la fw-la; pns31 vmb vvi pno31 p-acp po31 n1 p-acp po31 d n1. dt n1 vhz n1, cc-acp pns31 vbz j:
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7964
the Prison hath chains, but he is free in fetters. Nihil interest ubi sit in soeculo, qui extra soeculum est:
the Prison hath chains, but he is free in fetters. Nihil Interest ubi sit in soeculo, qui extra soeculum est:
dt n1 vhz n2, cc-acp pns31 vbz j p-acp n2. fw-la n1 fw-la fw-la p-acp fw-la, fw-la fw-la fw-la fw-la:
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7965
In this world it matters not where he is confined who is already out of the world.
In this world it matters not where he is confined who is already out of the world.
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7966
We commonly distinguish the ages of the Church into times of Persecution and times of Peace:
We commonly distinguish the ages of the Church into times of Persecution and times of Peace:
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7967
and indeed in respect of the visible state of the Church such times there are:
and indeed in respect of the visible state of the Church such times there Are:
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7968
But the Saints of God, the Kingdom of Christ on earth, never had peace, nor possibly can have.
But the Saints of God, the Kingdom of christ on earth, never had peace, nor possibly can have.
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7969
But by the wisdom of God it comes to pass that that which we call Persecution is indeed the peace of the Church!
But by the Wisdom of God it comes to pass that that which we call Persecution is indeed the peace of the Church!
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8048
Nay, the first sin that ever was committed was from this source and fountain.
Nay, the First since that ever was committed was from this source and fountain.
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7971
quod saevitiam existimas, gratia est, saith Tertullian; That is good Order which we take to be Confusion;quod saevitiam existimas, Gratia est, Says Tertullian; That is good Order which we take to be Confusion;
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and that which we call Persecution is Favour and Mercy.
and that which we call Persecution is Favour and Mercy.
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7973
Cum Ecclesia in attonito est, Then the Church enjoys her peace when she is astonisht with terrors.Cum Ecclesia in attonito est, Then the Church enjoys her peace when she is astonished with terrors.
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7974
We cannot think that St. Peter lost his peace with his liberty, or that he was a Saint less glorious because he was in prison.
We cannot think that Saint Peter lost his peace with his liberty, or that he was a Saint less glorious Because he was in prison.
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7975
The Church of Rome hath given us no less then fifteen Notes of the true Church,
The Church of Rome hath given us no less then fifteen Notes of the true Church,
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7976
and one we find to be temporal Felicity; but most of them are but doctae ineptiae, laborious vanities and learned impertinencies.
and one we find to be temporal Felicity; but most of them Are but doctae ineptiae, laborious vanities and learned Impertinencies.
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7977
Had she soberly consulted with this book of Acts, or but with this Text of mine, she would not have found the least appearance of temporal happiness to make up a Note with;
Had she soberly consulted with this book of Acts, or but with this Text of mine, she would not have found the least appearance of temporal happiness to make up a Note with;
vhd pns31 av-j vvd p-acp d n1 pp-f n2, cc p-acp p-acp d n1 pp-f png11, pns31 vmd xx vhi vvn dt ds n1 pp-f j n1 pc-acp vvi a-acp dt n1 p-acp;
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7978
unless we shall call it a temporal happiness to be beaten, to be stoned, to be imprisoned.
unless we shall call it a temporal happiness to be beaten, to be stoned, to be imprisoned.
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7979
St. Peter here in prison would be a stronger argument to beat down her State, then the Prayers of the Church to build up St. Peter a regal Throne.
Saint Peter Here in prison would be a Stronger argument to beatrice down her State, then the Prayers of the Church to built up Saint Peter a regal Throne.
n1 np1 av p-acp n1 vmd vbi dt jc n1 pc-acp vvi a-acp po31 n1, cs dt n2 pp-f dt n1 pc-acp vvi a-acp n1 np1 dt j n1.
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7980
Would ever any man once dream that my Text would yield any materials for a chair of Supremacy for St. Peter and his Successor? but the Jesuit by his cunning hath framed one;
Would ever any man once dream that my Text would yield any materials for a chair of Supremacy for Saint Peter and his Successor? but the Jesuit by his cunning hath framed one;
vmd av d n1 a-acp n1 cst po11 n1 vmd vvi d n2-jn p-acp dt n1 pp-f n1 p-acp n1 np1 cc po31 n1? p-acp dt np1 p-acp po31 n-jn vhz vvn crd;
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and St. Peter must needs be setled in it, because the Church here prays for St. Peter, and not for St. James.
and Saint Peter must needs be settled in it, Because the Church Here prays for Saint Peter, and not for Saint James.
cc n1 np1 vmb av vbi vvn p-acp pn31, c-acp dt n1 av vvz p-acp n1 np1, cc xx p-acp n1 np1.
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O qualis artifex? What a skilful artificer hath Ignatius Loyola begot, that would perswade the world the Church prayed not for St. James,O qualis artifex? What a skilful Artificer hath Ignatius Loyola begotten, that would persuade the world the Church prayed not for Saint James,
fw-la fw-la fw-la? q-crq dt j n1 vhz np1 np1 vvd, cst vmd vvi dt n1 dt n1 vvd xx p-acp n1 np1,
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or that her prayers to help St. Peter out of prison did lift him up into the Chair!
or that her Prayers to help Saint Peter out of prison did lift him up into the Chair!
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But what rubbage will not these men make use of, who lay hold on a monosyllable, on the little particle ET, ET PETRUM, he took Peter also? That also hath an Emphasis,
But what rubbage will not these men make use of, who lay hold on a monosyllable, on the little particle ET, ET PETER, he took Peter also? That also hath an Emphasis,
p-acp r-crq n1 vmb xx d n2 vvb n1 pp-f, r-crq vvd vvi p-acp dt n1, p-acp dt j n1 fw-la, fw-fr np1, pns31 vvd np1 av? cst av vhz dt n1,
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and makes Peter higher then the rest of the Apostles by the head and shoulders. Nay, his very Shadow hath some substance in it, and overshadows not only the sick, but all the world.
and makes Peter higher then the rest of the Apostles by the head and shoulders. Nay, his very Shadow hath Some substance in it, and overshadows not only the sick, but all the world.
cc vvz np1 av-jc cs dt n1 pp-f dt n2 p-acp dt n1 cc n2. uh-x, po31 j n1 vhz d n1 p-acp pn31, cc vvz xx av-j dt j, cc-acp d dt n1.
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Thus when TU ES PETRUS will not serve, ET PETRUM is brought in to help a particle, a shadow, nothing.
Thus when TU ES PETER will not serve, ET PETER is brought in to help a particle, a shadow, nothing.
av c-crq fw-la fw-ge np1 vmb xx vvi, fw-fr np1 vbz vvn p-acp pc-acp vvi dt n1, dt n1, pix.
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And when they cannot hew him a Chair out of the rock, they build one up of sand;
And when they cannot hew him a Chair out of the rock, they built one up of sand;
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where they find no Cedar, they are content with straws.
where they find no Cedar, they Are content with straws.
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who when God doth but touch them, as Job speaketh, thinks he will destroy them;
who when God does but touch them, as Job speaks, thinks he will destroy them;
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Indeed they are so busie in raising Peter to height of State, that they quite forget that he was ever kept in prison,
Indeed they Are so busy in raising Peter to height of State, that they quite forget that he was ever kept in prison,
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and therefore they phansy to themselves such a flourishing state as may become a universal Monarch,
and Therefore they fancy to themselves such a flourishing state as may become a universal Monarch,
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and receive him with both his Swords, of temporal, and spiritual jurisdiction.
and receive him with both his Swords, of temporal, and spiritual jurisdiction.
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And now we need not wonder that she brings forth the Church of Christ like Agrippa and Bernice in the Acts, NONLATINALPHABET, with great pomp and train, because we see she makes profession of Religion to gain the world.
And now we need not wonder that she brings forth the Church of christ like Agrippa and Bernice in the Acts,, with great pomp and train, Because we see she makes profession of Religion to gain the world.
cc av pns12 vvb xx vvi cst pns31 vvz av dt n1 pp-f np1 j np1 cc np1 p-acp dt n2,, p-acp j n1 cc n1, c-acp pns12 vvb pns31 vvz n1 pp-f n1 pc-acp vvi dt n1.
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Infelicity and Supremacy will not blend together; and therefore to hold up her Supremacy, she maintains State:
Infelicity and Supremacy will not blend together; and Therefore to hold up her Supremacy, she maintains State:
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and wheresoever she finds the name of Peter, she seeks a mystery; and if she cannot find one, she will make one.
and wheresoever she finds the name of Peter, she seeks a mystery; and if she cannot find one, she will make one.
cc c-crq pns31 vvz dt n1 pp-f np1, pns31 vvz dt n1; cc cs pns31 vmbx vvi pi, pns31 vmb vvi pi.
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Thus is Christianity constrained to lacquey it to the World, and become the means of the greatest secular Pomp that the world hath seen.
Thus is Christianity constrained to lackey it to the World, and become the means of the greatest secular Pomp that the world hath seen.
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St. Peter, as Erasmus tells us, was lodged in the house of one Simon a Tanner;
Saint Peter, as Erasmus tells us, was lodged in the house of one Simon a Tanner;
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at nunc tria regum palatia non sufficiunt, but now, saith he, three Kings palaces are not able to entertain the pomp and state of Peters Successor.At nunc tria regum palatia non sufficiunt, but now, Says he, three Kings palaces Are not able to entertain the pomp and state of Peter's Successor.
p-acp fw-la fw-la fw-la fw-la fw-la fw-la, p-acp av, vvz pns31, crd n2 n2 vbr xx j pc-acp vvi dt n1 cc n1 pp-f npg1 n1.
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When the triple Crown is on his head, what, think you, can he dream of else then outward pomp and temporal felicity? Tully tells us of a Musician, that, being askt what the Soul was, answered it was Harmony;
When the triple Crown is on his head, what, think you, can he dream of Else then outward pomp and temporal felicity? Tully tells us of a Musician, that, being asked what the Soul was, answered it was Harmony;
c-crq dt j n1 vbz p-acp po31 n1, r-crq, vvb pn22, vmb pns31 vvi pp-f av av j n1 cc j n1? np1 vvz pno12 pp-f dt n1, cst, vbg vvn r-crq dt n1 vbds, vvd pn31 vbds n1;
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Et i• saith he, difficulter à principiis artis suae recessit, he knew not how to leave the principles of his own art.Et i• Says he, Difficult à principiis artis suae recessit, he knew not how to leave the principles of his own art.
fw-fr n1 vvz pns31, jc fw-fr fw-la fw-la fw-la fw-la, pns31 vvd xx c-crq pc-acp vvi dt n2 pp-f po31 d n1.
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Plato's Scholars had been altogether bred up in Arithmetick and the knowledge of Numbers;
Plato's Scholars had been altogether bred up in Arithmetic and the knowledge of Numbers;
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whence deverting their studies to Natural and Moral Philosophy, wheresoever they walkt, they still phansied to themselves something like unto Number.
whence deverting their studies to Natural and Moral Philosophy, wheresoever they walked, they still fancied to themselves something like unto Number.
c-crq vvg po32 n2 p-acp j cc j n1, c-crq pns32 vvd, pns32 av vvd p-acp px32 pi av-j p-acp n1.
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Just so it fares with these men, who fashioned out the Church by the World; Difficulter à principiis artis suae recedunt;
Just so it fares with these men, who fashioned out the Church by the World; Difficult à principiis artis suae recedunt;
j av pn31 vvz p-acp d n2, r-crq vvd av dt n1 p-acp dt n1; jc fw-fr fw-la fw-la fw-la fw-la;
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They cannot leave their old principles. In the World they are bred, the World they study;
They cannot leave their old principles. In the World they Are bred, the World they study;
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and this follows then in the pursuit of the knowledge of Christ and the Church. They still phansie something like unto the World, Riches, and Honour, and a universal Monarchy.
and this follows then in the pursuit of the knowledge of christ and the Church. They still fancy something like unto the World, Riches, and Honour, and a universal Monarchy.
cc d vvz av p-acp dt n1 pp-f dt n1 pp-f np1 cc dt n1. pns32 av n1 pi av-j p-acp dt n1, n2, cc n1, cc dt j n1.
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What shall we now think of the Church butchered in Abel, floating in the Ark, a pilgrim in the Patriarchs, captive in Aegypt, hiding her self in the time of idolatrous persecutors? after, of Christ vexed by the Jews, persecuted by Heathen;
What shall we now think of the Church butchered in Abel, floating in the Ark, a pilgrim in the Patriarchs, captive in Egypt, hiding her self in the time of idolatrous persecutors? After, of christ vexed by the jews, persecuted by Heathen;
q-crq vmb pns12 av vvb pp-f dt n1 vvn p-acp np1, vvg p-acp dt n1, dt n1 p-acp dt n2, j-jn p-acp np1, vvg po31 n1 p-acp dt n1 pp-f j n2? p-acp, pp-f np1 vvd p-acp dt np2, vvn p-acp j-jn;
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We read indeed that this Herod Agrippa was Judaeorum studiosissimus, a great lover of the Jews and of their religion;
We read indeed that this Herod Agrippa was Judaeorum studiosissimus, a great lover of the jews and of their Religion;
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and loseth the object whilst it looks upon it. Saepe vehementiùs tentata succedunt segniùs, & nimia voluntas effectum negat:
and loses the Object while it looks upon it. Saepe vehementiùs tentata succedunt segniùs, & Nimia Voluntas effectum negate:
cc vvz dt n1 cs pn31 vvz p-acp pn31. fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-fr fw-la n1:
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and no less by those who professed themselves Christians, by Arian and haeretical Emperors? What shall we think of St. Peter in prison here? We shall not see this mark upon him no more then upon Abraham, Moses, David, Hezekiah,
and no less by those who professed themselves Christians, by Arian and heretical Emperor's? What shall we think of Saint Peter in prison Here? We shall not see this mark upon him no more then upon Abraham, Moses, David, Hezekiah,
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and Josiah, whom notwithstanding the Cardinal brings in to make temporal happiness a token and note of true professors:
and Josiah, whom notwithstanding the Cardinal brings in to make temporal happiness a token and note of true professors:
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Abraham afflicted with famine in Aegypt. forced to forego his wife, and deny her;
Abraham afflicted with famine in Egypt. forced to forego his wife, and deny her;
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Moses exposed by his parents, put in an ark of bull-rushes into the river, after many difficulties when he came to the very borders of Canaan, forbid to enter in;
Moses exposed by his Parents, put in an Ark of Bulrushes into the river, After many difficulties when he Come to the very borders of Canaan, forbid to enter in;
np1 vvn p-acp po31 n2, vvn p-acp dt n1 pp-f n2 p-acp dt n1, p-acp d n2 c-crq pns31 vvd p-acp dt j n2 pp-f np1, vvb pc-acp vvi p-acp;
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David begging his bread, and persecuted by his own son; Hezekiah mourning like a Dove, and chattering like a Crane; Josiah slain at Megiddo;
David begging his bred, and persecuted by his own son; Hezekiah mourning like a Dove, and chattering like a Crane; Josiah slave At Megiddo;
np1 vvg po31 n1, cc vvn p-acp po31 d n1; np1 vvg av-j dt n1, cc vvg av-j dt n1; np1 vvn p-acp np1;
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and St. Peter fast in chains. This Note was not de fide then. No;
and Saint Peter fast in chains. This Note was not de fide then. No;
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it was de fide, & seriptum est, it is written, and we must make it an article of our belief, Blessed are you when men persecute you, and revile you.
it was de fide, & seriptum est, it is written, and we must make it an article of our belief, Blessed Are you when men persecute you, and revile you.
pn31 vbds fw-fr fw-la, cc fw-la fw-la, pn31 vbz vvn, cc pns12 vmb vvi pn31 dt n1 pp-f po12 n1, vvn vbr pn22 c-crq n2 vvi pn22, cc vvi pn22.
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Poverty, and Affliction, and Imprisonment, and Persecution, are not only bona, but beatitudines; not only good, but Beatitudes and Blessings.
Poverty, and Affliction, and Imprisonment, and Persecution, Are not only Bona, but beatitudines; not only good, but Beatitudes and Blessings.
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Rubus ardens est sigura ecclesiae, saith St. Hierom; The Church is like the bush which was all on fire but consumed not.Rubus Arden est sigura ecclesiae, Says Saint Hieronymus; The Church is like the bush which was all on fire but consumed not.
np1 npg1 fw-la fw-la fw-la, vvz n1 np1; dt n1 vbz av-j dt n1 r-crq vbds d p-acp n1 cc-acp vvd xx.
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To conclude, we may say of temporal Felicity in respect of the Church as Tertullian speaketh of the unveiling of Virgins in the Church, Id negat quod ostendit, It denyes the Church by shewing it.
To conclude, we may say of temporal Felicity in respect of the Church as Tertullian speaks of the unveiling of Virgins in the Church, Id negate quod ostendit, It Denies the Church by showing it.
p-acp vvi, pns12 vmb vvi pp-f j n1 p-acp n1 pp-f dt n1 p-acp np1 vvz pp-f dt vvg pp-f n2 p-acp dt n1, fw-la vvd fw-la fw-la, pn31 vvz dt n1 p-acp vvg pn31.
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And thus much may be spoken by occasion of Peters Imprisonment.
And thus much may be spoken by occasion of Peter's Imprisonment.
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In the next place let us take notice of the Motives which induced Agrippa to keep him in prison.
In the next place let us take notice of the Motives which induced Agrippa to keep him in prison.
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You may perhaps imagin that Zeal for religion drew his sword, and hatred of the Gospel.
You may perhaps imagine that Zeal for Religion drew his sword, and hatred of the Gospel.
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And indeed love of one religion naturally begets hatred of another;
And indeed love of one Religion naturally begets hatred of Another;
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and Love substitutes Hatred as her Captain or Proconsul, to bring on her forces, and fight against every thing that looks a contrary way, and opposeth what we love. NONLATINALPHABET, saith Nazianzene;
and Love substitutes Hatred as her Captain or Proconsul, to bring on her forces, and fight against every thing that looks a contrary Way, and Opposeth what we love., Says Nazianzene;
cc vvb n2 n1 p-acp po31 n1 cc n1, pc-acp vvi p-acp po31 n2, cc vvi p-acp d n1 cst vvz dt j-jn n1, cc vvz r-crq pns12 vvb., vvz np1;
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It is as a Play or Comedy to a Jew to see a Christians bloody Tragedy. It is as a Play or Comedy to a Jew to see a Christians bloody Tragedy.
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The Philosopher will tell us that Anger is alwayes NONLATINALPHABET, in respect of particulars, but Hatred NONLATINALPHABET, bent against some general thing.
The Philosopher will tell us that Anger is always, in respect of particulars, but Hatred, bent against Some general thing.
dt n1 vmb vvi pno12 d n1 vbz av, p-acp n1 pp-f n2-j, p-acp n1, vvn p-acp d j n1.
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Evil men hate Philosophy because it speaketh truth; but they are angry with Socrates. The Jews were implacable haters of Christianity;
Evil men hate Philosophy Because it speaks truth; but they Are angry with Socrates. The jews were implacable haters of Christianity;
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8024
but their Anger stretcheth forth their hand against James and Peter.
but their Anger Stretcheth forth their hand against James and Peter.
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that he obtained of Caesar for them the freedom of their religion; that he fenced Jerusalem with new walls higher and larger then before;
that he obtained of Caesar for them the freedom of their Religion; that he fenced Jerusalem with new walls higher and larger then before;
cst pns31 vvd pp-f np1 p-acp pno32 dt n1 pp-f po32 n1; cst pns31 vvd np1 p-acp j n2 av-jc cc jc cs a-acp;
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8027
that he was very much offended with the Doritae because they had set up Caesars statue in the Synagogue.
that he was very much offended with the Doritae Because they had Set up Caesars statue in the Synagogue.
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And we see here what reverence he bare to their feast;
And we see Here what Reverence he bore to their feast;
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seeing to shew himself a Jew indeed, he would not till the feast was past, shed the bloud no not of a Christian.
seeing to show himself a Jew indeed, he would not till the feast was passed, shed the blood no not of a Christian.
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8030
We cannot now but imagin that it was pure Zeal that whet his sword; that he loved Moses better then Christ;
We cannot now but imagine that it was pure Zeal that whet his sword; that he loved Moses better then christ;
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8031
that he would not see the Law abrogated, the Ceremonies destroyed, the ancient Religion go to the ground.
that he would not see the Law abrogated, the Ceremonies destroyed, the ancient Religion go to the ground.
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8032
But there was no such matter.
But there was no such matter.
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For see the holy Ghost hath made a window in his breast, and tells us that all this was done ut placeret Judaeis, that he might please the people.
For see the holy Ghost hath made a window in his breast, and tells us that all this was done ut placeret Judaeis, that he might please the people.
p-acp vvi dt j n1 vhz vvn dt n1 p-acp po31 n1, cc vvz pno12 d d d vbds vdn fw-la fw-la np1, cst pns31 vmd vvi dt n1.
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8034
You would think the Sword he fought with were of God; but indeed it was of Gideon, his alone.
You would think the Sword he fought with were of God; but indeed it was of gideon, his alone.
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8035
He had been formerly removed out of his Kingdome, and but lately restored, as we find by Josephus.
He had been formerly removed out of his Kingdom, and but lately restored, as we find by Josephus.
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8036
and now finding the Jews a headstrong people, impatient of the yoke, he strives to strengthen his Kingdome by the same art he gained it.
and now finding the jews a headstrong people, impatient of the yoke, he strives to strengthen his Kingdom by the same art he gained it.
cc av vvg dt np2 dt j n1, j pp-f dt n1, pns31 vvz pc-acp vvi po31 n1 p-acp dt d n1 pns31 vvd pn31.
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8037
And as before he flattered the Emperor with a great feast of amity, so now he pleaseth the people with a feast of bloud.
And as before he flattered the Emperor with a great feast of amity, so now he Pleases the people with a feast of blood.
cc c-acp c-acp pns31 vvd dt n1 p-acp dt j n1 pp-f n1, av av pns31 vvz dt n1 p-acp dt n1 pp-f n1.
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8038
Religion may be the pretense, but the Cause is his Crown and Kingdome.
Religion may be the pretense, but the Cause is his Crown and Kingdom.
n1 vmb vbi dt n1, cc-acp dt n1 vbz po31 n1 cc n1.
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8039
Thus he who is a slave to his Affections is sold to all the world besides:
Thus he who is a slave to his Affections is sold to all the world beside:
av pns31 r-crq vbz dt n1 p-acp po31 n2 vbz vvn p-acp d dt n1 a-acp:
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a King becomes his Subjects parasite.
a King becomes his Subject's parasite.
dt n1 vvz po31 n2-jn n1.
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8041
And when that Power and Wisdome leave him which should uphold his Kingdome, the strongest pillar for him to lean on is this NONLATINALPHABET, flattery, NONLATINALPHABET.
And when that Power and Wisdom leave him which should uphold his Kingdom, the Strongest pillar for him to lean on is this, flattery,.
cc c-crq cst n1 cc n1 vvb pno31 r-crq vmd vvi po31 n1, dt js n1 p-acp pno31 pc-acp vvi a-acp vbz d, n1,.
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8042
He must flatter those who flatter him.
He must flatter those who flatter him.
pns31 vmb vvi d r-crq vvb pno31.
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8043
Look now, and see John Baptists head in a Platter, that they that sate at table might not be displeased. Pilate sends Christ to Herode;
Look now, and see John Baptists head in a Platter, that they that sat At table might not be displeased. Pilate sends christ to Herod;
n1 av, cc vvi np1 np1 n1 p-acp dt n1, cst pns32 cst vvd p-acp n1 vmd xx vbi vvn. np1 vvz np1 p-acp np1;
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8044
Herode mocks him, and sendeth him back again: And the same day Herode and Pilate are made friends together. Pilate proclaimeth Christs innocency; Herod mocks him, and sends him back again: And the same day Herod and Pilate Are made Friends together. Pilate proclaims Christ innocency;
np1 vvz pno31, cc vvz pno31 av av: cc dt d n1 np1 cc np1 vbr vvn n2 av. np1 vvz npg1 n1;
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8045
I have found, saith he, no evil in him: But when he is told that he is not Caesars friend, at this thunder he is astonisht,I have found, Says he, no evil in him: But when he is told that he is not Caesars friend, At this thunder he is astonished,
pns11 vhb vvn, vvz pns31, dx j-jn p-acp pno31: cc-acp c-crq pns31 vbz vvn d pns31 vbz xx npg1 n1, p-acp d n1 pns31 vbz vvn,
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8046
and gives sentence that it should be as they required. Darius at the instance of his Nobles flings Daniel into the lions den.
and gives sentence that it should be as they required. Darius At the instance of his Nobles flings daniel into the Lions den.
cc vvz n1 cst pn31 vmd vbi c-acp pns32 vvd. np1 p-acp dt n1 pp-f po31 n2-j vvz np1 p-acp dt ng1 n1.
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8047
Flaminius at his table beheads a man, to please his whore, who had never seen that butchery before.
Flaminius At his table beheads a man, to please his whore, who had never seen that butchery before.
np1 p-acp po31 n1 vvz dt n1, pc-acp vvi po31 n1, r-crq vhd av-x vvn d n1 a-acp.
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8049
So that Hierome states the fault of Adam, That he ate the forbidden fruit nè contrà staret delicias suas, lest he should cast her whom he loved so much into an immoderate dejection.
So that Jerome states the fault of Adam, That he ate the forbidden fruit nè contrà staret Delicias suas, lest he should cast her whom he loved so much into an immoderate dejection.
av cst np1 n2 dt n1 pp-f np1, cst pns31 vvd dt j-vvn n1 fw-la fw-la fw-la fw-la fw-la, cs pns31 vmd vvi pno31 r-crq pns31 vvd av av-d p-acp dt j n1.
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8050
He that strives to please another, hath lost himself; he squares his actions by his eye, not by the rule.
He that strives to please Another, hath lost himself; he squares his actions by his eye, not by the Rule.
pns31 cst vvz pc-acp vvi j-jn, vhz vvn px31; pns31 n2-jn po31 n2 p-acp po31 n1, xx p-acp dt n1.
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8051
Quis placere potest populo, cui placet virtus, saith Seneca: He that strives to please the people, is not well-pleased himself with Virtue.Quis placere potest populo, cui placet virtus, Says Senecca: He that strives to please the people, is not wellpleased himself with Virtue.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvz np1: pns31 cst vvz pc-acp vvi dt n1, vbz xx j px31 p-acp n1.
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For that art which gains the people, will make the like unto them.
For that art which gains the people, will make the like unto them.
p-acp d n1 r-crq vvz dt n1, vmb vvi dt av-j p-acp pno32.
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8053
If Herode will please the Jews, he must vex the Christians, and be as cruel as a Jew.
If Herod will please the jews, he must vex the Christians, and be as cruel as a Jew.
cs np1 vmb vvi dt np2, pns31 vmb vvi dt njpg2, cc vbi a-acp j c-acp dt np1.
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Non probabant nisi quem agnoverint, They approve none but whom they acknowledge; nor can any please them who is not wholly theirs.Non probabant nisi Whom agnoverint, They approve none but whom they acknowledge; nor can any please them who is not wholly theirs.
fw-fr fw-la fw-la fw-la fw-la, pns32 vvb pix p-acp ro-crq pns32 vvb; ccx vmb d vvi pno32 r-crq vbz xx av-jn png32.
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8055
When I see thee famous in the peoples mouth, when the women and the children cry thee up,
When I see thee famous in the peoples Mouth, when the women and the children cry thee up,
c-crq pns11 vvb pno21 j p-acp dt ng1 n1, c-crq dt n2 cc dt n2 vvb pno21 a-acp,
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8056
when thou canst not stir but applause doth follow thee, when the people cry aloud, The voice of a God,
when thou Canst not stir but applause does follow thee, when the people cry aloud, The voice of a God,
c-crq pns21 vm2 xx vvi p-acp n1 vdz vvi pno21, c-crq dt n1 vvb av, dt n1 pp-f dt np1,
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8057
and not of a man, dost thou think I count thee happy? No;and not of a man, dost thou think I count thee happy? No;
cc xx pp-f dt n1, vd2 pns21 vvi pns11 vvb pno21 j? uh-dx;
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I pity thee, cùm sciam quae via ad istum favorem ferat, because I know the way that bringeth thee to the peoples favour is of their own chalking but.
I pity thee, cùm sciam Quae via ad istum favorem ferat, Because I know the Way that brings thee to the peoples favour is of their own chalking but.
pns11 vvb pno21, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, c-acp pns11 vvb dt n1 cst vvz pno21 p-acp dt ng1 n1 vbz pp-f po32 d vvg p-acp.
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8059
They commend none but they make him their slave. If thou wilt purchase their breath, thou must sell thy â–ª honesty.
They commend none but they make him their slave. If thou wilt purchase their breath, thou must fell thy â–ª honesty.
pns32 vvb pix cc-acp pns32 vvb pno31 po32 n1. cs pns21 vm2 vvi po32 n1, pns21 vmb vvi po21 â–ª n1.
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8060
If thou wilt please them, thou must be factious, or commit a murder.
If thou wilt please them, thou must be factious, or commit a murder.
cs pns21 vm2 vvi pno32, pns21 vmb vbi j, cc vvi dt n1.
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8061
If Herode will make the Jews his friends, he must be an enemy to the Christians;
If Herod will make the jews his Friends, he must be an enemy to the Christians;
cs np1 vmb vvi dt np2 po31 n2, pns31 vmb vbi dt n1 p-acp dt np1;
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8062
The head of James must be stricken off, and Peter must be kept in prison. We have now done with St. Peters part;
The head of James must be stricken off, and Peter must be kept in prison. We have now done with Saint Peter's part;
dt n1 pp-f np1 vmb vbi vvn a-acp, cc np1 vmb vbb vvn p-acp n1. pns12 vhb av vdn p-acp n1 npg1 n1;
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8063
and in the next place must take notice of the behaviour of the Christians. And you may know them to be Christians by their devotion and compassion.
and in the next place must take notice of the behaviour of the Christians. And you may know them to be Christians by their devotion and compassion.
cc p-acp dt ord n1 vmb vvi n1 pp-f dt n1 pp-f dt np1. cc pn22 vmb vvi pno32 pc-acp vbi np1 p-acp po32 n1 cc n1.
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NONLATINALPHABET. It is a Divine thing to be compassionate, a true badge and mark of those who are commanded to be perfect, as their heavenly Father is perfect.
. It is a Divine thing to be compassionate, a true badge and mark of those who Are commanded to be perfect, as their heavenly Father is perfect.
. pn31 vbz dt j-jn n1 pc-acp vbi j, dt j n1 cc n1 pp-f d r-crq vbr vvn pc-acp vbi j, c-acp po32 j n1 vbz j.
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8065
And therefore Tertullian tells us that even amongst the heathen â–ª Professors of Christianity were not called Christiani, but Chrestiani, from a word signifying sweetness and benignity of disposition. Is St. Peter in prison? they are not free.
And Therefore Tertullian tells us that even among the heathen â–ª Professors of Christianity were not called Christians, but Christian, from a word signifying sweetness and benignity of disposition. Is Saint Peter in prison? they Are not free.
cc av np1 vvz pno12 d av p-acp dt j-jn â–ª n2 pp-f np1 vbdr xx vvn np1, p-acp np1, p-acp dt n1 vvg n1 cc n1 pp-f n1. vbz n1 np1 p-acp n1? pns32 vbr xx j.
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8066
Is he in fetters? their Compassion binds them in the same chains: And though he alone be apprehended, yet the whole Church doth suffer persecution.
Is he in fetters? their Compassion binds them in the same chains: And though he alone be apprehended, yet the Whole Church does suffer persecution.
vbz pns31 p-acp n2? po32 n1 vvz pno32 p-acp dt d n2: cc cs pns31 av-j vbi vvn, av dt j-jn n1 vdz vvi n1.
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8067
For it is in the Church as in Pythagoras his family which he shaped and framed out unto his Lute:
For it is in the Church as in Pythagoras his family which he shaped and framed out unto his Lute:
p-acp pn31 vbz p-acp dt n1 c-acp p-acp np1 po31 n1 r-crq pns31 vvd cc vvn av p-acp po31 n1:
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8068
There is 1. NONLATINALPHABET, an integrity of parts, as it were a set number of strings; 2. NONLATINALPHABET, an apt composition and joyning of them together.
There is 1., an integrity of parts, as it were a Set number of strings; 2., an apt composition and joining of them together.
pc-acp vbz crd, dt n1 pp-f n2, c-acp pn31 vbdr dt j-vvn n1 pp-f n2; crd, dt j n1 cc vvg pp-f pno32 av.
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8069
The parts are NONLATINALPHABET, coupled and knit together by every joynt, saith the Apostle, even by the bond of Charity, which is copulatrix virtus, as Prispes calleth it, that virtue which couples all together.
The parts Are, coupled and knit together by every joint, Says the Apostle, even by the bound of Charity, which is Copulatrix virtus, as Prispes calls it, that virtue which couples all together.
dt n2 vbr, vvn cc vvn av p-acp d n1, vvz dt n1, av p-acp dt n1 pp-f n1, r-crq vbz fw-la fw-la, p-acp np1 vvz pn31, cst n1 r-crq n2 d av.
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8070
And then 3. every string being toucht in its right place and order begets a harmony.
And then 3. every string being touched in its right place and order begets a harmony.
cc av crd d n1 vbg vvn p-acp po31 j-jn n1 cc n1 vvz dt n1.
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8071
This was the face of the primitive times, when the very name of Christianity was accounted as a crime;
This was the face of the primitive times, when the very name of Christianity was accounted as a crime;
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8072
when the Devil and Judaism and Heathenism strove joyntly to destroy the Gospel in the bud.
when the devil and Judaism and Heathenism strove jointly to destroy the Gospel in the bud.
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8073
When cruel Tyran's spake nothing but bonds and torments and imprisonment, then Charity broke out in a pure flame, by which the afflicted receiveth warmth from each other.
When cruel Tyrant's spoke nothing but bonds and torments and imprisonment, then Charity broke out in a pure flame, by which the afflicted receives warmth from each other.
c-crq j ng1 vvd pix cc-acp n2 cc n2 cc n1, cs n1 vvd av p-acp dt j n1, p-acp r-crq dt j-vvn vvz n1 p-acp d n-jn.
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8074
Seldome but they found comfort assoon as imprisonment And if the Churches keeper forbad a personal visitation, mittcbant libellos consolatorios, saith Rhenanus, upon Tertullian;
Seldom but they found Comfort As soon as imprisonment And if the Churches keeper forbade a personal Visitation, mittcbant Libellos consolatorios, Says Rhenanus, upon Tertullian;
av p-acp pns32 vvd n1 av p-acp n1 cc cs dt ng1 n1 vvd dt j n1, n1 n2 n2, vvz np1, p-acp np1;
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8075
their hearts were enflamed with compassion; and that did soon dictate an epistle of comfort. That too much Chirity, as Eusebius calls it, lib. 7. of the Christians in Alexandria,
their hearts were inflamed with compassion; and that did soon dictate an epistle of Comfort. That too much Chirity, as Eusebius calls it, lib. 7. of the Christians in Alexandria,
po32 n2 vbdr vvn p-acp n1; cc d vdd av vvi dt n1 pp-f n1. cst av d n1, p-acp np1 vvz pn31, n1. crd pp-f dt njpg2 p-acp np1,
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8076
when the pestilence had spread its contagion in that city, may in these times of ours, which hath fulfilled the Apostles prophesie, 2 Tim. 3. 1. move us to wonder, though not to imitation.
when the pestilence had spread its contagion in that City, may in these times of ours, which hath fulfilled the Apostles prophesy, 2 Tim. 3. 1. move us to wonder, though not to imitation.
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8077
The Pagans, saith he, forsook their friends, though of nearest alliance, upon a fit of shivering, or a pale look;
The Pagans, Says he, forsook their Friends, though of nearest alliance, upon a fit of shivering, or a pale look;
dt n2-jn, vvz pns31, vvd po32 n2, cs pp-f av-j n1, p-acp dt n1 pp-f j-vvg, cc dt j n1;
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8078
when the Christians did diligently minister to their sick, though they ran into the mouth of danger;
when the Christians did diligently minister to their sick, though they ran into the Mouth of danger;
c-crq dt np1 vdd av-j vvi p-acp po32 j, cs pns32 vvd p-acp dt n1 pp-f n1;
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8079
and to save their friends lives endanger'd their own; yet they presumed their compassion might stile it Martyrdome.
and to save their Friends lives endangered their own; yet they presumed their compassion might style it Martyrdom.
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8080
If we now cast a look upon these our times, we shall scarce find a spark of that fire which enflamed their breasts, scarce a degree of that heat of Charity.
If we now cast a look upon these our times, we shall scarce find a spark of that fire which inflamed their breasts, scarce a degree of that heat of Charity.
cs pns12 av vvi dt n1 p-acp d po12 n2, pns12 vmb av-j vvi dt n1 pp-f d n1 r-crq vvd po32 n2, av-j dt n1 pp-f d n1 pp-f n1.
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8081
We have strangely degenerated from our forefathers, and retained nothing of them but the name of Christians. We have not compassion enough to follow St. Peter into prison.
We have strangely degenerated from our Forefathers, and retained nothing of them but the name of Christians. We have not compassion enough to follow Saint Peter into prison.
pns12 vhb av-j vvn p-acp po12 n2, cc vvd pix pp-f pno32 p-acp dt n1 pp-f np1. pns12 vhb xx n1 av-d pc-acp vvi n1 np1 p-acp n1.
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8082
But in the next place, to make one step further, Compassion, if it be right, is not an idle but a serious thing, will not rest in the heart, but will publish it self.
But in the next place, to make one step further, Compassion, if it be right, is not an idle but a serious thing, will not rest in the heart, but will publish it self.
cc-acp p-acp dt ord n1, pc-acp vvi crd n1 av-jc, n1, cs pn31 vbb j-jn, vbz xx dt j p-acp dt j n1, vmb xx vvi p-acp dt n1, cc-acp vmb vvi pn31 n1.
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8083
If you see it not active in the hand, you shall hear it vocal in the tongue.
If you see it not active in the hand, you shall hear it vocal in the tongue.
cs pn22 vvb pn31 xx j p-acp dt n1, pn22 vmb vvi pn31 j p-acp dt n1.
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8084
It will open the mouth, and pant, as David speaks, and pour forth it self in prayer and supplications.
It will open the Mouth, and pant, as David speaks, and pour forth it self in prayer and supplications.
pn31 vmb vvi dt n1, cc vvi, c-acp np1 vvz, cc vvb av pn31 n1 p-acp n1 cc n2.
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8253
and therefore make haste to be reconciled, it is redemption and deliverance.
and Therefore make haste to be reconciled, it is redemption and deliverance.
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8085
My Text tells us that prayer was made by the Church. And NONLATINALPHABET, saith Epiphanius; The prayers of the Church are the best weapons.
My Text tells us that prayer was made by the Church. And, Says Epiphanius; The Prayers of the Church Are the best weapons.
po11 n1 vvz pno12 d n1 vbds vvn p-acp dt n1. cc, vvz np1; dt n2 pp-f dt n1 vbr dt js n2.
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337
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8086
The Superstition of the Heathens framed their Auguries, their Expiations, their Sacrifices, their Oracles, their Omens, their Rings, their Inchantments, their Supplications, their Triumphs, to keep off misery, to procure happiness, to begin, to transact, to end publick businesses:
The Superstition of the heathens framed their Auguries, their Expiations, their Sacrifices, their Oracles, their Omens, their Rings, their Enchantments, their Supplications, their Triumphos, to keep off misery, to procure happiness, to begin, to transact, to end public businesses:
dt n1 pp-f dt n2-jn vvd po32 n2, po32 n2, po32 n2, po32 n2, po32 n2, po32 n2, po32 n2, po32 n2, po32 n2, pc-acp vvi a-acp n1, pc-acp vvi n1, pc-acp vvi, pc-acp vvi, pc-acp vvi j n2:
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8087
Christiani unicum & simplex habent remedium; Christians unicum & simplex habent remedium;
np1 fw-la cc fw-la fw-la fw-la;
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8088
Christians have not so many remedies, but one which is more soveraign and powerful then they all.
Christians have not so many remedies, but one which is more sovereign and powerful then they all.
np1 vhb xx av d n2, cc-acp pi r-crq vbz av-dc j-jn cc j cs pns32 d.
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8089
They plyed their superstitions, as they did their Gods:
They plied their superstitions, as they did their God's:
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8090
We have but one God, and in all our miseries but one refuge, our recourse by Prayer unto him.
We have but one God, and in all our misery's but one refuge, our recourse by Prayer unto him.
pns12 vhb cc-acp crd np1, cc p-acp d po12 n2 p-acp crd n1, po12 n1 p-acp n1 p-acp pno31.
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8091
I will not frame a panegyrick on Prayer, but rather commend the Churches prayer here: 1. Because it was of the whole Church,
I will not frame a panegyric on Prayer, but rather commend the Churches prayer Here: 1. Because it was of the Whole Church,
pns11 vmb xx vvi dt n1 p-acp n1, cc-acp av-c vvb dt ng1 n1 av: crd p-acp pn31 vbds pp-f dt j-jn n1,
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8092
and most likely met together in publick, as many Interpreters collect.
and most likely met together in public, as many Interpreters collect.
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8093
For though private prayer be of singular use, yet it cannot be of that force which Prayer hath when made in publick.
For though private prayer be of singular use, yet it cannot be of that force which Prayer hath when made in public.
p-acp cs j n1 vbi pp-f j n1, av pn31 vmbx vbi pp-f d n1 r-crq n1 vhz c-crq vvd p-acp j.
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8094
St. Chrysostome is peremptory, Thou canst not pray so well at home as at Church:
Saint Chrysostom is peremptory, Thou Canst not pray so well At home as At Church:
n1 np1 vbz j, pns21 vm2 xx vvi av av p-acp n1-an c-acp p-acp n1:
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338
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8095
There thou findst many fires to kindle thy zeal, the Example of others, the Reverence of ceremony, the presence of God, the Place it self.
There thou Findest many fires to kindle thy zeal, the Exampl of Others, the reverence of ceremony, the presence of God, the Place it self.
a-acp pns21 vv2 d n2 pc-acp vvi po21 n1, dt n1 pp-f n2-jn, dt n1 pp-f n1, dt n1 pp-f np1, dt n1 pn31 n1.
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338
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8096
Coimus quasi manu facta, saith Tertullian; We meet together as an army, to besiege, compass, and invade the Majesty of heaven.Come quasi manu facta, Says Tertullian; We meet together as an army, to besiege, compass, and invade the Majesty of heaven.
np1 fw-la fw-la fw-la, vvz np1; pns12 vvb av p-acp dt n1, pc-acp vvi, n1, cc vvi dt n1 pp-f n1.
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8097
God requires not only private devotion, that thou pray to him in thy closet, but he farther requireth that prayers be made in publick by troops and assemblies of men.
God requires not only private devotion, that thou pray to him in thy closet, but he farther requires that Prayers be made in public by troops and assemblies of men.
np1 vvz xx av-j j n1, cst pns21 vvb p-acp pno31 p-acp po21 n1, cc-acp pns31 av-jc vvz d n2 vbb vvn p-acp j p-acp n2 cc n2 pp-f n2.
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Such was the force, saith St. Chrysostome upon this place, of publick prayer that it brought down an Angel from heaven, broke St. Peters chains, opened the prison doors and the city gates,
Such was the force, Says Saint Chrysostom upon this place, of public prayer that it brought down an Angel from heaven, broke Saint Peter's chains, opened the prison doors and the City gates,
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and led the Apostle to the very place where many were praying for him.
and led the Apostle to the very place where many were praying for him.
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That which in the second place commends their Prayer is, that it was NONLATINALPHABET, instant and earnest. For fervent prayer prevaileth much, saith St. James.
That which in the second place commends their Prayer is, that it was, instant and earnest. For fervent prayer prevails much, Says Saint James.
cst r-crq p-acp dt ord n1 vvz po32 n1 vbz, cst pn31 vbds, j-jn cc j. p-acp j n1 vvz d, vvz n1 np1.
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8101
Otherwise, if it be faint and heartless, it is but breathed out into the ayr, there to vanish;
Otherwise, if it be faint and heartless, it is but breathed out into the air, there to vanish;
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8102
it is lost in the very making, and like a Glass in the very blowing, falls to nothing,
it is lost in the very making, and like a Glass in the very blowing, falls to nothing,
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yea (which is worse) it is turned into sin.
yea (which is Worse) it is turned into since.
uh (r-crq vbz av-jc) pn31 vbz vvn p-acp n1.
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We may think perhaps that it is a great boldness thus to urge the Majesty of heaven:
We may think perhaps that it is a great boldness thus to urge the Majesty of heaven:
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And it is more to find favour from an enemy, than to have no enemy at all;
And it is more to find favour from an enemy, than to have no enemy At all;
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But we much mistake the God we pray to. He thirsts as it were, to be thirsted after, saith Nazianzene; he loves to be intreated;
But we much mistake the God we pray to. He thirsts as it were, to be thirsted After, Says Nazianzene; he loves to be entreated;
cc-acp pns12 d vvb dt n1 pns12 vvb p-acp. pns31 vvz c-acp pn31 vbdr, pc-acp vbi vvd a-acp, vvz np1; pns31 vvz pc-acp vbi vvn;
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he commands us to be urgent: and thus not to be bold, is to be too familiar with him.
he commands us to be urgent: and thus not to be bold, is to be too familiar with him.
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8107
To think he will hear us at the first, is to set up an Idole, a God of our own making.
To think he will hear us At the First, is to Set up an Idol, a God of our own making.
p-acp vvb pns31 vmb vvi pno12 p-acp dt ord, vbz pc-acp vvi a-acp dt n1, dt n1 pp-f po12 d vvg.
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For what else is Idolatry but a mistake of that God whom we chuse to serve and worship? God is a God of state and magnificence, qui solet difficilem habere januam, a God whose gates will not open so soon as we suppose.
For what Else is Idolatry but a mistake of that God whom we choose to serve and worship? God is a God of state and magnificence, qui Solent difficilem habere januam, a God whose gates will not open so soon as we suppose.
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We must knock, and knock again. Though he hear not, we must call till he do hear;
We must knock, and knock again. Though he hear not, we must call till he do hear;
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and though he open not, we must knock till he do open. This is that welcome force by which the kingdome of heaven is taken by violence.
and though he open not, we must knock till he do open. This is that welcome force by which the Kingdom of heaven is taken by violence.
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This is the way by which God delighteth to be wooed and won, to be besieged and conquered â–ª For this very end doth God delay,
This is the Way by which God delights to be wooed and wone, to be besieged and conquered â–ª For this very end does God Delay,
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and doth not presently send his Angel. Commendat dona, non negat, saith St. Augustine: His delay is not a denyal, but a commendation of his gift.
and does not presently send his Angel. Commendat dona, non negate, Says Saint Augustine: His Delay is not a denial, but a commendation of his gift.
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Thy hunger will make thy meat the sweeter;
Thy hunger will make thy meat the Sweeten;
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and thy frequent prayer will not only obtain, but enlarge thy soul, and make it more capable of that good which thou dost long for.
and thy frequent prayer will not only obtain, but enlarge thy soul, and make it more capable of that good which thou dost long for.
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Deus exercet desiderium, quò poscimus capere quod praeparat dare; Deus Exercet desiderium, quò poscimus capere quod Praeparat Dare;
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8116
God exercises our desire, not to dead and destroy it, but, as the ayr doth fan a torch, to make it burn the brighter;
God exercises our desire, not to dead and destroy it, but, as the air does fan a torch, to make it burn the Brighter;
np1 n2 po12 n1, xx p-acp j cc vvi pn31, cc-acp, c-acp dt n1 vdz vvi dt n1, pc-acp vvi pn31 vvi dt jc;
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so doth he kindle thy desire, not extinguish it; and so makes thee fit for that which he intends to give.
so does he kindle thy desire, not extinguish it; and so makes thee fit for that which he intends to give.
av vdz pns31 vvi po21 n1, xx vvi pn31; cc av vvz pno21 j p-acp d r-crq pns31 vvz pc-acp vvi.
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8118
By this we learn more and more to stand in awe of his Majesty, to love his goodness,
By this we Learn more and more to stand in awe of his Majesty, to love his Goodness,
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8119
and our Piety hereby encreaseth, as Heat doth by motion and agitation. We learn to carry God about with us in every contemplation, in all our thoughts;
and our Piety hereby increases, as Heat does by motion and agitation. We Learn to carry God about with us in every contemplation, in all our thoughts;
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8120
as he that looks upon the Sun with a steddy eye, though he remove his eye,
as he that looks upon the Sun with a steady eye, though he remove his eye,
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yet hath the image of the Sun presented in every object he beholds. I might be infinite in this subject:
yet hath the image of the Sun presented in every Object he beholds. I might be infinite in this Subject:
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but this one example of the Church is enough to perswade you that God doth not only require modestiam fidei, the modesty of your faith and private devotion,
but this one Exampl of the Church is enough to persuade you that God does not only require modestiam fidei, the modesty of your faith and private devotion,
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8123
but the urgency of your publique piety, NONLATINALPHABET, as St. Luke calls it, an holy impudence, and violent importunity of prayer;
but the urgency of your public piety,, as Saint Luke calls it, an holy impudence, and violent importunity of prayer;
cc-acp dt n1 pp-f po22 j n1,, c-acp n1 np1 vvz pn31, dt j n1, cc j n1 pp-f n1;
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8124
which may look upon the very face of God, and stare upon him, which will take no denyal,
which may look upon the very face of God, and stare upon him, which will take no denial,
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8125
but, as the Fathers express it by a strange kind of phrase, NONLATINALPHABET, even make God ashamed, and so yield at last, and grant you your requests.
but, as the Father's express it by a strange kind of phrase,, even make God ashamed, and so yield At last, and grant you your requests.
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8126
When St. Peter is in prison, when any affliction fetters our brother, we must then pour forth our supplications,
When Saint Peter is in prison, when any affliction fetters our brother, we must then pour forth our supplications,
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8127
and call up all the forces of our souls, and pray not coldly and faintly,
and call up all the forces of our Souls, and pray not coldly and faintly,
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8128
as if we cared not whether we were heard or no, but NONLATINALPHABET, earnestly and without ceasing, as if we would not be denyed. For conclusion then;
as if we cared not whither we were herd or no, but, earnestly and without ceasing, as if we would not be denied. For conclusion then;
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8129
St. Peter is still in prison. Many a Christian is in misery and irons; many poor and naked and destitue, quibus causa paupertatis probitas fuit;
Saint Peter is still in prison. Many a Christian is in misery and irons; many poor and naked and destitute, quibus causa paupertatis Probity fuit;
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the only cause of whose poverty is integrity of life and conversation; who might have been rich perhaps if they could have been dishonest;
the only cause of whose poverty is integrity of life and Conversation; who might have been rich perhaps if they could have been dishonest;
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of whom the world is not worthy.
of whom the world is not worthy.
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Nay, many a soul, and thy own soul too, is shackled and manacled with many sins and perturbations of the mind, wallowing in the filth and mire of lust:
Nay, many a soul, and thy own soul too, is shackled and manacled with many Sins and perturbations of the mind, wallowing in the filth and mire of lust:
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8133
which is, not to be in prison only, or to sleep between two souldiers, but in the Platonicks phrase, NONLATINALPHABET, to be asleep in hell it self.
which is, not to be in prison only, or to sleep between two Soldiers, but in the Platonics phrase,, to be asleep in hell it self.
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Here, here is matter for thy Piety to work on; here pour out thy bowels of compassion;
Here, Here is matter for thy Piety to work on; Here pour out thy bowels of compassion;
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here drop thy tears, the only aqua fortis to eat these chains asunder:
Here drop thy tears, the only aqua fortis to eat these chains asunder:
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here spend thy devotion, thy intention, thy zeal, that it may increase, like the Widows oyl, in the pouring out,
Here spend thy devotion, thy intention, thy zeal, that it may increase, like the Widows oil, in the pouring out,
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8137
and cast such a savor on thy actions, ut & opera & ipse somnus sit oratio, that every work,
and cast such a savour on thy actions, ut & opera & ipse somnus sit oratio, that every work,
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8138
nay, thy very sleep, may be a kind of prayer. You have the example of the Church here, and of the Church in following ages.
nay, thy very sleep, may be a kind of prayer. You have the Exampl of the Church Here, and of the Church in following ages.
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8139
NONLATINALPHABET, was in their NONLATINALPHABET, and part of their Letany: They prayed for men diseased, for prisoners and captives.
, was in their, and part of their Letany: They prayed for men diseased, for Prisoners and captives.
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8140
And they prayed NONLATINALPHABET, with great earnestness and intention;
And they prayed, with great earnestness and intention;
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8141
with their eyes lifted up, and their arms spread abroad, not only to express the passion of our Saviour,
with their eyes lifted up, and their arms spread abroad, not only to express the passion of our Saviour,
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but to manifest also the heat of their devotion.
but to manifest also the heat of their devotion.
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You have the same incouragement, the same God, much more attentive in hearing then you are intent in praying;
You have the same encouragement, the same God, much more attentive in hearing then you Are intent in praying;
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who will hear you when you call; who will hear you before you call;
who will hear you when you call; who will hear you before you call;
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and upon your earnest and continued prayers for any St. Peter, for any sick afflicted Saint,
and upon your earnest and continued Prayers for any Saint Peter, for any sick afflicted Saint,
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for your own souls, will make some light of comfort shine in the very prison;
for your own Souls, will make Some Light of Comfort shine in the very prison;
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will call back his destroying Angel, and send a messenger of comfort unto you, who will take thy soul out of prison,
will call back his destroying Angel, and send a Messenger of Comfort unto you, who will take thy soul out of prison,
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and deliver it out of the hand, not of Herode, but of the Devil, and from all the expectation of his evil Angels,
and deliver it out of the hand, not of Herod, but of the devil, and from all the expectation of his evil Angels,
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8149
and will set thy feet at liberty, to walk before him in the land of the living.
and will Set thy feet At liberty, to walk before him in the land of the living.
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8150
The Twentieth SERMON. Psal. XXXVII. 11, 12. For yet a little while, and the wicked shall not be:
The Twentieth SERMON. Psalm XXXVII. 11, 12. For yet a little while, and the wicked shall not be:
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8151
yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the earth.
yea, thou shalt diligently Consider his place, and it shall not be. But the meek shall inherit the earth.
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THese words, are like the Pillar of the cloud, a cloud and darkness to the Wicked,
THese words, Are like the Pillar of the cloud, a cloud and darkness to the Wicked,
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but giving light to the Meek in the night, in the darkest night that Affliction can make.
but giving Light to the Meek in the night, in the Darkest night that Affliction can make.
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8154
They are words of terror, and they are words of comfort: of terror to the Wicked;
They Are words of terror, and they Are words of Comfort: of terror to the Wicked;
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Why boastest thou thy self in mischief, thou mighty man? The goodness of God endureth Continually. Why boastest thou thy self in mischief, thou mighty man? The Goodness of God Endureth Continually.
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8156
His eye watcheth every thought and imagination; it follows thee in all thy wayes:
His eye watches every Thought and imagination; it follows thee in all thy ways:
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and yet a little while, and his hand will tumble thee down into the pit which thou hast made.
and yet a little while, and his hand will tumble thee down into the pit which thou hast made.
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8158
And they are words of comfort to the Meek, which now sigh and groan and cry unto the Lord:
And they Are words of Comfort to the Meek, which now sighs and groan and cry unto the Lord:
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as the Souls under the Altar.
as the Souls under the Altar.
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How long, Lord? how long dost thou not avenge our cause? how long shall the wicked triumph? Why, wait on the Lord: How long, Lord? how long dost thou not avenge our cause? how long shall the wicked triumph? Why, wait on the Lord:
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ADHUC PAULULUM, yet a little while, and this night will pass, and the day will break,ADHOC PAULULUM, yet a little while, and this night will pass, and the day will break,
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and you shall see the Salvation of the Lord.
and you shall see the Salvation of the Lord.
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Yet a little while, and the wicked, which flourish like a green bay-tree, shall wither and shrivel and be cut off:Yet a little while, and the wicked, which flourish like a green Bay tree, shall wither and shrivel and be Cut off:
av dt j n1, cc dt j, r-crq vvb av-j dt j-jn n1, vmb vvi cc vvb cc vbi vvn a-acp:
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He that thought he had built himself up an everlasting habitation, shall have no being;
He that Thought he had built himself up an everlasting habitation, shall have no being;
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and he that made the world his own, shall have no place. And yet a little while, and the meek, who have not a foot of ground, shall inherit the earth; and they whose Sorrows were multiplied every day, shall delight themselves in the abundance of peace.
and he that made the world his own, shall have no place. And yet a little while, and the meek, who have not a foot of ground, shall inherit the earth; and they whose Sorrows were multiplied every day, shall delight themselves in the abundance of peace.
cc pns31 cst vvd dt n1 po31 d, vmb vhi dx n1. cc av dt j n1, cc dt j, r-crq vhb xx dt n1 pp-f n1, vmb vvi dt n1; cc pns32 r-crq n2 vbdr vvn d n1, vmb vvi px32 p-acp dt n1 pp-f n1.
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And as these words bring comfort to the one, and terrour to the other, so they plead strongly for the Providence of God against them both:
And as these words bring Comfort to the one, and terror to the other, so they plead strongly for the Providence of God against them both:
cc p-acp d n2 vvb n1 p-acp dt pi, cc n1 p-acp dt n-jn, av pns32 vvb av-j p-acp dt n1 pp-f np1 p-acp pno32 d:
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Against the Wicked, who fight against Heaven it self, and strive to put out the eye of Gods Providence,
Against the Wicked, who fight against Heaven it self, and strive to put out the eye of God's Providence,
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and are as bold and daring in their proceedings, as if God had no eye: And against the Meek;
and Are as bold and daring in their proceedings, as if God had no eye: And against the Meek;
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and Love upholds and countenances it.
and Love upholds and countenances it.
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and when he doth but withdraw himself to call them after him, are too ready to forget that even then his wing of protection is spread over them.
and when he does but withdraw himself to call them After him, Are too ready to forget that even then his wing of protection is spread over them.
cc c-crq pns31 vdz p-acp vvi px31 pc-acp vvi pno32 p-acp pno31, vbr av j pc-acp vvi cst av av po31 n1 pp-f n1 vbz vvn p-acp pno32.
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For behold, the providence of God is awake,, when they both sleep; is then working to the end, when they see it not;
For behold, the providence of God is awake,, when they both sleep; is then working to the end, when they see it not;
p-acp vvb, dt n1 pp-f np1 vbz j,, c-crq pns32 d vvi; vbz av vvg p-acp dt n1, c-crq pns32 vvb pn31 xx;
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is then preparing a sword to enter the bowels of the one, and a shield to defend the other,
is then preparing a sword to enter the bowels of the one, and a shield to defend the other,
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when the one thinketh he can never be moved, and the other is in the dust.
when the one Thinketh he can never be moved, and the other is in the dust.
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And though it move along in hidden and obscure wayes, that we can no more perceive it than the passage of a Ship in the Sea,
And though it move along in hidden and Obscure ways, that we can no more perceive it than the passage of a Ship in the Sea,
cc cs pn31 vvb a-acp p-acp j-vvn cc j n2, cst pns12 vmb av-dx av-dc vvi pn31 av dt n1 pp-f dt n1 p-acp dt n1,
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or of an arrow in the air, yet it alwayes comes home to the mark,
or of an arrow in the air, yet it always comes home to the mark,
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and is most evident in the destruction of the one, and the Salvation of the other.
and is most evident in the destruction of the one, and the Salvation of the other.
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For yet a little while, and the wicked shall not be, &c. We shall not need to stand any longer upon descant, or to use any curiosity in the division of the Text:For yet a little while, and the wicked shall not be, etc. We shall not need to stand any longer upon descant, or to use any curiosity in the division of the Text:
c-acp av dt j n1, cc dt j vmb xx vbi, av pns12 vmb xx vvi pc-acp vvi d av-jc p-acp n1, cc pc-acp vvi d n1 p-acp dt n1 pp-f dt n1:
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Which many times is but like the long tuning of an instrument, which diferreth the Musick, and makes it shorter:
Which many times is but like the long tuning of an Instrument, which diferreth the Music, and makes it shorter:
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or as Musick, it is heard, and perhaps delights, and that is all. I never yet loved to put a tune to Divinity.
or as Music, it is herd, and perhaps delights, and that is all. I never yet loved to put a tune to Divinity.
cc c-acp n1, pn31 vbz vvn, cc av vvz, cc d vbz d. pns11 av-x av vvd pc-acp vvi dt n1 p-acp n1.
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The Notes which my Text doth naturally yield are these three:
The Notes which my Text does naturally yield Are these three:
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First, we may observe Gods Patience and Delay both towards the Wicked, and towards the Meek;
First, we may observe God's Patience and delay both towards the Wicked, and towards the Meek;
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ADHUC PAULULUM, yet a little while, he bears with the one, and helps not the other:ADHOC PAULULUM, yet a little while, he bears with the one, and helps not the other:
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8183
Secondly, his justice on the Wicked, which strikes at last, though it strike not so soon:
Secondly, his Justice on the Wicked, which strikes At last, though it strike not so soon:
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8184
For the Wicked himself, NON ERIT, he shall not be; and for his Place, NON EXSTABIT, it shall not be found.
For the Wicked himself, NON ERIT, he shall not be; and for his Place, NON EXSTABIT, it shall not be found.
c-acp dt j px31, fw-fr fw-la, pns31 vmb xx vbi; cc p-acp po31 n1, fw-fr fw-la, pn31 vmb xx vbi vvn.
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4. Lastly his Goodness and Mercy to the Meek:
4. Lastly his goodness and Mercy to the Meek:
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Though they be driven from place to place, though they have no place, yet HAEREDITABUNT TERRAM, they shall inherit the Earth.
Though they be driven from place to place, though they have no place, yet HAEREDITABUNT TERRAM, they shall inherit the Earth.
cs pns32 vbb vvn p-acp n1 p-acp n1, cs pns32 vhb dx n1, av fw-la fw-la, pns32 vmb vvi dt n1.
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And with these we shall exercise your Christian Patience and Devotion at this time. And first of the first.
And with these we shall exercise your Christian Patience and Devotion At this time. And First of the First.
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ADHUC PAULULUM, Yet a little while. And a little while is too long to men in misery.ADHOC PAULULUM, Yet a little while. And a little while is too long to men in misery.
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For who would stay so long as to salute Affliction in the way? Who can think of it,
For who would stay so long as to salute Affliction in the Way? Who can think of it,
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8190
and not be afflicted with the very thought? And yet a little while is too long to men who make their Strength the Law of unrighteousness.
and not be afflicted with the very Thought? And yet a little while is too long to men who make their Strength the Law of unrighteousness.
cc xx vbi vvn p-acp dt j n1? cc av dt j n1 vbz av av-j p-acp n2 r-crq vvb po32 n1 dt n1 pp-f n1.
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8191
Their reign is too long, though it be but an hour. But God is not slack concerning his coming, as some count slackness. Not slack to the Wicked:
Their Reign is too long, though it be but an hour. But God is not slack Concerning his coming, as Some count slackness. Not slack to the Wicked:
po32 n1 vbz av j, cs pn31 vbb p-acp dt n1. p-acp np1 vbz xx j vvg po31 n-vvg, c-acp d n1 n1. xx j p-acp dt j:
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for vengeance hovers over his head: Not slack to the Meek,: for his Salvation is nearer than he can believe.
for vengeance hovers over his head: Not slack to the Meek,: for his Salvation is nearer than he can believe.
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8193
In this little while coals of fire are kindling, which must fall upon the head of the Wicked, and leave him without excuse;
In this little while coals of fire Are kindling, which must fallen upon the head of the Wicked, and leave him without excuse;
p-acp d j n1 n2 pp-f n1 vbr vvg, r-crq vmb vvi p-acp dt n1 pp-f dt j, cc vvb pno31 p-acp n1;
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8194
and in this little while God is hearkning to the cryes and groans of his Meek ones,
and in this little while God is Harkening to the cries and groans of his Meek ones,
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8195
and even in this stay doth make haste to help them.
and even in this stay does make haste to help them.
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8196
Upon this little while depends eternity of punishment to the one, and eternity of peace to the other.
Upon this little while depends eternity of punishment to the one, and eternity of peace to the other.
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8197
Nor can we complain of the delay of that which will surely come to pass. Beloved, God hath these pauses and intervals and halts in all his proceedings;
Nor can we complain of the Delay of that which will surely come to pass. beloved, God hath these pauses and intervals and halts in all his proceedings;
ccx vmb pns12 vvi pp-f dt n1 pp-f d r-crq vmb av-j vvi pc-acp vvi. j-vvn, np1 vhz d n2 cc n2 cc vvz p-acp d po31 n2-vvg;
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in his punishments, and in his deliverances. He seems to study and meditate and use a kind of deliberation.
in his punishments, and in his Deliverances. He seems to study and meditate and use a kind of deliberation.
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8199
He works as it were by rule and line.
He works as it were by Rule and line.
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8200
When God would build up Jerusalem, he promiseth that a line should be stretched out upon her.
When God would built up Jerusalem, he promises that a line should be stretched out upon her.
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8201
And when he would destroy the Idumaeans, he threatens, that he would stretch out upon them the line of confusion. So that when he will destroy, and when he will build; he stretcheth forth a line.
And when he would destroy the Idumaeans, he threatens, that he would stretch out upon them the line of confusion. So that when he will destroy, and when he will built; he Stretcheth forth a line.
cc c-crq pns31 vmd vvi dt njp2, pns31 vvz, cst pns31 vmd vvi av p-acp pno32 dt n1 pp-f n1. av cst c-crq pns31 vmb vvi, cc c-crq pns31 vmb vvi; pns31 vvz av dt n1.
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8202
It is a Metaphor taken from Building, which is a work of time and deliberation.
It is a Metaphor taken from Building, which is a work of time and deliberation.
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8203
God is not sudden to lift up his hand to strike, nor is he sudden to stretch forth his hand to help;
God is not sudden to lift up his hand to strike, nor is he sudden to stretch forth his hand to help;
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8204
but, as Builders do, he first fits down, and thinks, he takes time as it were, he fits and prepares his instruments, he sets every thing in order,
but, as Builders do, he First fits down, and thinks, he Takes time as it were, he fits and prepares his Instruments, he sets every thing in order,
cc-acp, c-acp n2 vdb, pns31 ord vvz a-acp, cc vvz, pns31 vvz n1 c-acp pn31 vbdr, pns31 vvz cc vvz po31 n2, pns31 vvz d n1 p-acp n1,
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8205
and, as wise artificers do, he works by line and measure;
and, as wise artificers do, he works by line and measure;
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8206
that he may make good his justice on the Wicked, and magnify his mercy on the Meek.
that he may make good his Justice on the Wicked, and magnify his mercy on the Meek.
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8207
How long did the Lord endure the old world? even a hundred and twenty years,
How long did the Lord endure the old world? even a hundred and twenty Years,
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8208
while the Ark was a preparing: And then there was a new Aera; the Deluge brake in.while the Ark was a preparing: And then there was a new Era; the Deluge brake in.
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8209
How long did he bear with the Amorites? Even till their Wickedness was full, and ripe for judgment,
How long did he bear with the amorites? Even till their Wickedness was full, and ripe for judgement,
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8210
as corn in harvest is for the sickle? How long did he forbear his own people,
as corn in harvest is for the fickle? How long did he forbear his own people,
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8211
first the ten Tribes, and then the other two? Even till there was no remedie, no hope of amendment;
First the ten Tribes, and then the other two? Even till there was no remedy, no hope of amendment;
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till the Prophets cryed out HOASH, It is desperate; There is no hope; All is lost.
till the prophets cried out HOASH, It is desperate; There is no hope; All is lost.
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8213
Nor need we wonder at this his delay, since the reason of it is plain and evident.
Nor need we wonder At this his Delay, since the reason of it is plain and evident.
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8294
That gloss must needs be accursed which Flesh and Bloud, which our sensual lusts and affections do bring.
That gloss must needs be accursed which Flesh and Blood, which our sensual Lustiest and affections do bring.
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8214
For God to manifest to the world, that this wayes are not as our wayes, but that he walks in a higher sphere, beyond the reach of a carnal eye, presenteth himself sometimes in a shape contrary to our expectation;
For God to manifest to the world, that this ways Are not as our ways, but that he walks in a higher sphere, beyond the reach of a carnal eye, presents himself sometime in a shape contrary to our expectation;
p-acp np1 pc-acp vvi p-acp dt n1, cst d n2 vbr xx p-acp po12 n2, p-acp cst pns31 vvz p-acp dt jc n1, p-acp dt n1 pp-f dt j n1, vvz px31 av p-acp dt n1 j-jn p-acp po12 n1;
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nay more, doth those things which bear a resemblance of some opposition and repugnancy to his known and declared will.
nay more, does those things which bear a resemblance of Some opposition and repugnancy to his known and declared will.
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8216
And this he doth as it were on purpose to put our Faith and Constancy to a tryal;
And this he does as it were on purpose to put our Faith and Constancy to a trial;
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8217
to ask us the question, (and his afflictions are but questions) Whether we will take him to be our God though he change his shape,
to ask us the question, (and his afflictions Are but questions) Whither we will take him to be our God though he change his shape,
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8218
and worship him as well in his thunder as in his still voyce, and call him Father in as loud an accent when he strikes us as we do when he favours us.
and worship him as well in his thunder as in his still voice, and call him Father in as loud an accent when he strikes us as we do when he favours us.
cc vvb pno31 a-acp av p-acp po31 n1 c-acp p-acp po31 j n1, cc vvb pno31 n1 p-acp c-acp av-j dt n1 c-crq pns31 vvz pno12 c-acp pns12 vdb c-crq pns31 vvz pno12.
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8219
Or else, on the other side, he doth it to besiege and compass in obstinate offendors, to shut the wicked up in their own net, to bury them in their own pit,
Or Else, on the other side, he does it to besiege and compass in obstinate offenders, to shut the wicked up in their own net, to bury them in their own pit,
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8220
and to strike them thorough with their own sword;
and to strike them through with their own sword;
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8221
and, as they have sported and trifled with his judgments, so to mock and delude them, that they shall not easily know when or how they are led to destruction,
and, as they have sported and trifled with his Judgments, so to mock and delude them, that they shall not Easily know when or how they Are led to destruction,
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8222
or not know it till it be too late, but run on in a merry dance to their ruine and into Hell at once.
or not know it till it be too late, but run on in a merry dance to their ruin and into Hell At once.
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8223
God promises to love his Meek ones, and to defend them as with a shield;
God promises to love his Meek ones, and to defend them as with a shield;
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8224
yet sometimes he so handles them as if he loved them not, or had left off to love them,
yet sometime he so handles them as if he loved them not, or had left off to love them,
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8225
or would not hear and help them; stands as it were at a distance from them;
or would not hear and help them; Stands as it were At a distance from them;
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but even at this distance he is nigh to them that fear him.
but even At this distance he is High to them that Fear him.
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Again, though he have threatned to rain fire and brimstone upon the wicked, yet many times he stays his hand, and doth not strike;
Again, though he have threatened to rain fire and brimstone upon the wicked, yet many times he stays his hand, and does not strike;
av, cs pns31 vhb vvn p-acp vvb n1 cc n1 p-acp dt j, av d n2 pns31 vvz po31 n1, cc vdz xx vvi;
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he makes as if he would not punish them, so that they walk delicately, like Agag,
he makes as if he would not Punish them, so that they walk delicately, like Agag,
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and say, Surely the bitterness of Death is past. Nay, often seems to cast an eye of favour upon them, not to delay the blow, it may fall yet heavier,
and say, Surely the bitterness of Death is past. Nay, often seems to cast an eye of favour upon them, not to Delay the blow, it may fallen yet Heavier,
cc vvi, av-j dt n1 pp-f n1 vbz j. uh, av vvz pc-acp vvi dt n1 pp-f n1 p-acp pno32, xx pc-acp vvi dt n1, pn31 vmb vvi av jc,
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but (which flesh and bloud too oft kindles at, and frets it self) to give them those rewards which are promised to Godliness. He fills their Granaries;
but (which Flesh and blood too oft kindles At, and frets it self) to give them those rewards which Are promised to Godliness. He fills their Granaries;
cc-acp (r-crq n1 cc n1 av av vvz p-acp, cc vvz pn31 n1) pc-acp vvi pno32 d n2 r-crq vbr vvn p-acp n1. pns31 vvz po32 n2;
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he makes them mighty in power, and to reign as Kings (and would to God they did reign as Kings,
he makes them mighty in power, and to Reign as Kings (and would to God they did Reign as Kings,
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and not as Tyrants) he crowneth them with happiness;
and not as Tyrants) he Crowneth them with happiness;
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he seems to plead their cause as if it were just, even against his own cause;
he seems to plead their cause as if it were just, even against his own cause;
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he makes them stronger than those whom he commands to oppose them, and as bold and familiar with him as if they had him in a string.
he makes them Stronger than those whom he commands to oppose them, and as bold and familiar with him as if they had him in a string.
pns31 vvz pno32 jc cs d r-crq pns31 vvz pc-acp vvi pno32, cc p-acp j cc j-jn p-acp pno31 c-acp cs pns32 vhd pno31 p-acp dt n1.
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But in this pleasant dream, in this great security, upon the sudden, when their prosperity hath befooled them,
But in this pleasant dream, in this great security, upon the sudden, when their Prosperity hath befooled them,
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when they are ready to conclude they are good because they are temporally happy, and that they have as good a title to Heaven as they have to the Earth, (and I fear indeed they have but as good a claim to the one as they have to the other) in the midst of these big and triumphant thoughts God falls upon them,
when they Are ready to conclude they Are good Because they Are temporally happy, and that they have as good a title to Heaven as they have to the Earth, (and I Fear indeed they have but as good a claim to the one as they have to the other) in the midst of these big and triumphant thoughts God falls upon them,
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and makes that which was their triumph their ruine. He striks them at once for all;
and makes that which was their triumph their ruin. He striks them At once for all;
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he strikes the timbrel out of their hands, and in the place thereof he leaves the cup of trembling.
he strikes the timbrel out of their hands, and in the place thereof he leaves the cup of trembling.
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He makes them see that they were the poorer for their riches, the baser for their honour, the weaker for their power,
He makes them see that they were the Poorer for their riches, the baser for their honour, the Weaker for their power,
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and most wretched for their happiness;
and most wretched for their happiness;
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that their successful proceedings, which they boasted of, were but as a beam darted from the Sun before a Tempest.
that their successful proceedings, which they boasted of, were but as a beam darted from the Sun before a Tempest.
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And now how fearfully and horribly are they consumed, and brought to utter desolation. Nor is this unjust with God:
And now how fearfully and horribly Are they consumed, and brought to utter desolation. Nor is this unjust with God:
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For he comes not in this tempest till their obstinate impiety force him out of the cloud, where he lay as hidden.
For he comes not in this tempest till their obstinate impiety force him out of the cloud, where he lay as hidden.
c-acp pns31 vvz xx p-acp d n1 p-acp po32 j n1 vvi pno31 av pp-f dt n1, c-crq pns31 vvd a-acp vvn.
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He doth not tell the Wicked that this PAULULUM, this little while is theirs, and that they may do what they will in it,
He does not tell the Wicked that this PAULULUM, this little while is theirs, and that they may do what they will in it,
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even beat their fellow-servant without fear of punishment;
even beatrice their Fellow servant without Fear of punishment;
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that, like Behemoth in the book of Job, they may drink up a river, and make it their sport to draw up Jordan, even a whole Kingdom, into their mouth. I dare say there was never any PAULULUM, never any so little little while, in which God granted such a Commission.
that, like behemoth in the book of Job, they may drink up a river, and make it their sport to draw up Jordan, even a Whole Kingdom, into their Mouth. I Dare say there was never any PAULULUM, never any so little little while, in which God granted such a Commission.
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But the Wicked abuse his long suffering and Divine indulgence.
But the Wicked abuse his long suffering and Divine indulgence.
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They sport in this little while, they send forth their edicts and make Orders against Law, and Declarations against the Truth;
They sport in this little while, they send forth their edicts and make Order against Law, and Declarations against the Truth;
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they teach God himself how to speak in Scripture, and account that as an applause of their designs which was but an invitation to repentance.
they teach God himself how to speak in Scripture, and account that as an applause of their designs which was but an invitation to Repentance.
pns32 vvb np1 px31 c-crq pc-acp vvi p-acp n1, cc n1 cst p-acp dt n1 pp-f po32 n2 r-crq vbds p-acp dt n1 p-acp n1.
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And this is a bold Remonstrance against the King of Heaven himself.
And this is a bold Remonstrance against the King of Heaven himself.
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And therefore this yet a little while, this Divine Patience, hath an effect answerable to the disposition and temper of those on whom it is shewed.
And Therefore this yet a little while, this Divine Patience, hath an Effect answerable to the disposition and temper of those on whom it is showed.
cc av d av dt j n1, d j-jn n1, vhz dt n1 j p-acp dt n1 cc n1 pp-f d p-acp ro-crq pn31 vbz vvn.
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To them that make this PAULULUM God's PAULULUM, that make use of this little while as of a little while,
To them that make this PAULULUM God's PAULULUM, that make use of this little while as of a little while,
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But to those who will be Domini rerum & temporum will be Lords and commanders of this little while, and so let it out to their own Lusts and ungrounded imaginations, it is but a little while, and soon ends in eternal destruction.
But to those who will be Domini rerum & Temporum will be lords and commanders of this little while, and so let it out to their own Lustiest and ungrounded Imaginations, it is but a little while, and soon ends in Eternal destruction.
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God hath them in a chain, and when they have run out their length, he gives them a check,
God hath them in a chain, and when they have run out their length, he gives them a check,
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and pulls them on their back. The long suffering of God is Salvation.
and pulls them on their back. The long suffering of God is Salvation.
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But when men value it not at its true rate, nor account it what it is,
But when men valve it not At its true rate, nor account it what it is,
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but make that which is Salvation something else, even turn it into an Apology for sin, count it an applause from God himself,
but make that which is Salvation something Else, even turn it into an Apology for since, count it an applause from God himself,
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and make it a confirmation of their designs, how illegal and unwarrantable soever;
and make it a confirmation of their designs, how illegal and unwarrantable soever;
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then it is justice with God to kill up in such men all seeds of Grace, to strike them with the spirit of error and madness, to withhold his Thunder,
then it is Justice with God to kill up in such men all seeds of Grace, to strike them with the Spirit of error and madness, to withhold his Thunder,
cs pn31 vbz n1 p-acp np1 pc-acp vvi a-acp p-acp d n2 d n2 pp-f n1, pc-acp vvi pno32 p-acp dt n1 pp-f n1 cc n1, pc-acp vvi po31 n1,
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8261
and in a manner to dissemble with them, and deceive them; non dignari irasci, not to favour them so much as to be angry with them;
and in a manner to dissemble with them, and deceive them; non dignari Irascible, not to favour them so much as to be angry with them;
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to take off his jealousy from them, as the Prophet saith; that they shall have eyes, and see not; ears, and hear not;
to take off his jealousy from them, as the Prophet Says; that they shall have eyes, and see not; ears, and hear not;
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that they shall have NONLATINALPHABET, as the Apostle speak, a reprobate mind, and NONLATINALPHABET, as Theodoret renders it, a reverberating mind, a heart of marble, to beat back all the words of the wise, and the word of God it self;
that they shall have, as the Apostle speak, a Reprobate mind, and, as Theodoret renders it, a reverberating mind, a heart of Marble, to beatrice back all the words of the wise, and the word of God it self;
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to open their ears to one fool, who shall perswade them to kick against the pricks, and to stop their ears to seven wise men that can render a reason;
to open their ears to one fool, who shall persuade them to kick against the pricks, and to stop their ears to seven wise men that can render a reason;
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to rejoyce in the error of their wayes;
to rejoice in the error of their ways;
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to think to build up Religion upon the ruines of Christianity, and to purge the Church with bloud;
to think to built up Religion upon the ruins of Christianity, and to purge the Church with blood;
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to count it a savory language and the holy tongue to revile their Prince;
to count it a savoury language and the holy tongue to revile their Prince;
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to call Discharging of great Ordinance at him fighting for him, and Murdering of Charles preserving of the King alive;
to call Discharging of great Ordinance At him fighting for him, and Murdering of Charles preserving of the King alive;
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to call them the only Seers who are blind, and those the truest Prophets, who,
to call them the only Seers who Are blind, and those the Truest prophets, who,
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8270
like Balaam, will rise up early in the morning to curse Israel for reward or rather such who are more like the Ass than that Prophet, who uttered words indeed,
like balaam, will rise up early in the morning to curse Israel for reward or rather such who Are more like the Ass than that Prophet, who uttered words indeed,
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but understood not what she sayd; or rather indeed not so wise as that beast: for what she spake was sense, and full of reason;
but understood not what she said; or rather indeed not so wise as that beast: for what she spoke was sense, and full of reason;
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8272
a language which those of them which I have heard speak (and those were not a few) I am sure have little skill in;
a language which those of them which I have herd speak (and those were not a few) I am sure have little skill in;
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8273
to think this, and speak this, and do this, and call it the Defense of the Protestant Religion, as if the Papist were to be carried out upon the Atheists Shoulders;
to think this, and speak this, and do this, and call it the Defence of the Protestant Religion, as if the Papist were to be carried out upon the Atheists Shoulders;
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8274
to do this, and more than I could believe from any witness but my Eye: I say, It is justice in God to suffer such Giantlike Sinners to do this,
to do this, and more than I could believe from any witness but my Eye: I say, It is Justice in God to suffer such Giantlike Sinners to do this,
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8275
and that for a little while; and in this little while (which was time enough for avoyding the blow) to whet and furbish his sword,
and that for a little while; and in this little while (which was time enough for avoiding the blow) to whet and furbish his sword,
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8276
and then to make it drunk in the bloud of these his enemies.
and then to make it drunk in the blood of these his enemies.
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8277
It is the Nature of Delay in other things to hold back and hinder our proceedings.
It is the Nature of delay in other things to hold back and hinder our proceedings.
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8278
For not to do a thing betimes and in its proper season is to rob our selves of the faculty of doing it at all.
For not to do a thing betimes and in its proper season is to rob our selves of the faculty of doing it At all.
p-acp xx pc-acp vdi dt n1 av cc p-acp po31 j n1 vbz pc-acp vvi po12 n2 pp-f dt n1 pp-f vdg pn31 p-acp d.
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8279
But it holds not true in Gods Punishing of the Wicked.
But it holds not true in God's Punishing of the Wicked.
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8280
For gravitate supplicii moram pensat, He supplies and makes up the delay in punishing with the smart of the blow when he lights.
For gravitate Supplicii moram pensat, He supplies and makes up the Delay in punishing with the smart of the blow when he lights.
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8281
His wrath, like wind shut up long in the Caverns of the earth, at last breaks forth in a Tempest.
His wrath, like wind shut up long in the Caverns of the earth, At last breaks forth in a Tempest.
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8282
For yet a little while, and the wicked shall not be; For yet a little while, and the wicked shall not be;
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8283
thou shalt diligently consider his place, and it shall not be, &c. And so we pass from the Delay to the Certainty of Gods Justice on the Wicked and of his delivery of the Meek: My second Observation.thou shalt diligently Consider his place, and it shall not be, etc. And so we pass from the delay to the Certainty of God's justice on the Wicked and of his delivery of the Meek: My second Observation.
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Let all the earth rejoyce before the Lord: for he cometh, for he cometh to judge the earth, saith the Prophet David. Let all the earth rejoice before the Lord: for he comes, for he comes to judge the earth, Says the Prophet David.
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Flatter not thy self then that he defers his coming. For he cometh, he cometh. He is set out already, and well on in his journey.
Flatter not thy self then that he defers his coming. For he comes, he comes. He is Set out already, and well on in his journey.
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When this little while is past, at the appointed time you shall see him with his sword and his quiver.
When this little while is passed, At the appointed time you shall see him with his sword and his quiver.
c-crq d j n1 vbz vvn, p-acp dt j-vvn n1 pn22 vmb vvi pno31 p-acp po31 n1 cc po31 n1.
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348
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8287
Plures idcirco Domino non credunt, quia seculo iratum tamdiu nesciunt; Plures Idcirco Domino non credunt, quia seculo iratum Tamdiu nesciunt;
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
(29) sermon (DIV1)
348
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8288
Many men think that God is like unto themselves, observing their actions no more then they do his commands,
Many men think that God is like unto themselves, observing their actions no more then they do his commands,
d n2 vvb cst np1 vbz av-j p-acp px32, vvg po32 n2 av-dx av-dc cs pns32 vdb po31 n2,
(29) sermon (DIV1)
348
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8289
because he thunders not from heaven, nor sends into the world what that Tyrant wisht for in his dayes, some strange, unheard-of calamity.
Because he Thunders not from heaven, nor sends into the world what that Tyrant wished for in his days, Some strange, unheard-of calamity.
c-acp pns31 vvz xx p-acp n1, ccx vvz p-acp dt n1 r-crq d n1 vvd p-acp p-acp po31 n2, d j, j n1.
(29) sermon (DIV1)
348
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8290
Many run away with the burden of their sins, and feel it not, because God sends not a fire into their bones.
Many run away with the burden of their Sins, and feel it not, Because God sends not a fire into their bones.
av-d vvb av p-acp dt n1 pp-f po32 n2, cc vvb pn31 xx, c-acp np1 vvz xx dt n1 p-acp po32 n2.
(29) sermon (DIV1)
348
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8291
But the Father will tell us, Malus interpres Divinae providentiae, humana infirmitas:
But the Father will tell us, Malus Interpret Divinae providentiae, Humana Infirmitas:
p-acp dt n1 vmb vvi pno12, fw-la fw-fr np1 fw-la, fw-la fw-la:
(29) sermon (DIV1)
348
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8292
The weak eye of man may read many lines through which the Providence of God doth run:
The weak eye of man may read many lines through which the Providence of God does run:
dt j n1 pp-f n1 vmb vvi d n2 p-acp r-crq dt n1 pp-f np1 vdz vvi:
(29) sermon (DIV1)
348
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8293
but we commonly do erre in our interpretations:
but we commonly do err in our interpretations:
cc-acp pns12 av-j vdb vvi p-acp po12 n2:
(29) sermon (DIV1)
348
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8295
Divine Providence is most methodical in those actions which perhaps to us appear under no other shape but of confusion and disorder.
Divine Providence is most methodical in those actions which perhaps to us appear under no other shape but of confusion and disorder.
np1 n1 vbz av-ds j p-acp d n2 r-crq av p-acp pno12 vvi p-acp dx j-jn n1 cc-acp pp-f n1 cc n1.
(29) sermon (DIV1)
348
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8296
It consists in the ordering and bringing things to the right end:
It consists in the ordering and bringing things to the right end:
pn31 vvz p-acp dt n-vvg cc vvg n2 p-acp dt j-jn n1:
(29) sermon (DIV1)
348
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8297
And be the way what it will, God leads and drives every thing to that end which his Wisdome hath fitted to it.
And be the Way what it will, God leads and drives every thing to that end which his Wisdom hath fitted to it.
cc vbb dt n1 r-crq pn31 vmb, np1 vvz cc vvz d n1 p-acp d n1 r-crq po31 n1 vhz vvn p-acp pn31.
(29) sermon (DIV1)
348
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8298
The meek he leads to bliss; but through many afflictions; which may form a crooked and uneven, but is the nearest way.
The meek he leads to bliss; but through many afflictions; which may from a crooked and uneven, but is the nearest Way.
dt j pns31 vvz p-acp n1; cc-acp p-acp d n2; r-crq vmb vvi dt j cc j, cc-acp vbz dt js n1.
(29) sermon (DIV1)
348
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8299
The Wicked tend to destruction, as naturally as a Stone doth to the center.
The Wicked tend to destruction, as naturally as a Stone does to the centre.
dt j vvi p-acp n1, c-acp av-j c-acp dt n1 vdz p-acp dt n1.
(29) sermon (DIV1)
348
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8300
Whether the sky be fair or cloudy, be the passage what it will, yet the Wicked in his highest pitch thither falls at last.
Whither the sky be fair or cloudy, be the passage what it will, yet the Wicked in his highest pitch thither falls At last.
cs dt n1 vbb j cc j, vbb dt n1 r-crq pn31 vmb, av dt j p-acp po31 js n1 av vvz p-acp ord.
(29) sermon (DIV1)
348
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8301
Sometimes Providence displayes it self openly before the Sun and the people, in the destructions of the wicked; sometimes it works more invisibly:
Sometime Providence displays it self openly before the Sun and the people, in the destructions of the wicked; sometime it works more invisibly:
av n1 vvz pn31 n1 av-j p-acp dt n1 cc dt n1, p-acp dt n2 pp-f dt j; av pn31 vvz av-dc av-j:
(29) sermon (DIV1)
348
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8302
but whether secretly or openly, day unto day teacheth knowledge, and in the end of their dayes God will write this truth with their bloud.
but whither secretly or openly, day unto day Teaches knowledge, and in the end of their days God will write this truth with their blood.
cc-acp c-crq av-jn cc av-j, n1 p-acp n1 vvz n1, cc p-acp dt n1 pp-f po32 n2 np1 vmb vvi d n1 p-acp po32 n1.
(29) sermon (DIV1)
348
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8303
Though they work never so privily, as it were in a vault;
Though they work never so privily, as it were in a vault;
cs pns32 vvb av-x av av-j, c-acp pn31 vbdr p-acp dt n1;
(29) sermon (DIV1)
348
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8304
though they make Religion it self a vault to hide their designs in, yet their damnation sleepeth not; but God at last will find them out,
though they make Religion it self a vault to hide their designs in, yet their damnation Sleepeth not; but God At last will find them out,
cs pns32 vvb n1 pn31 n1 dt n1 pc-acp vvi po32 n2 p-acp, av po32 n1 vvz xx; p-acp np1 p-acp ord vmb vvi pno32 av,
(29) sermon (DIV1)
348
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8305
and strike them to the ground, even in those Meanders and Labyrinths which they made to hide themselves in.
and strike them to the ground, even in those Meanders and Labyrinths which they made to hide themselves in.
cc vvi pno32 p-acp dt n1, av p-acp d n2 cc n2 r-crq pns32 vvd pc-acp vvi px32 p-acp.
(29) sermon (DIV1)
348
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8306
The Philosopher tells us the greatest tempests are not of long continuance. No whirlwind lasteth a day, no not an hour.
The Philosopher tells us the greatest tempests Are not of long Continuance. No whirlwind lasteth a day, no not an hour.
dt n1 vvz pno12 dt js n2 vbr xx pp-f j n1. dx n1 vvz dt n1, uh-dx xx dt n1.
(29) sermon (DIV1)
348
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8307
And as a whirlwind passeth, so is the wicked no more. Suppose he here rage, and with his breath kindle those coals which consume a kingdome;
And as a whirlwind passes, so is the wicked no more. Suppose he Here rage, and with his breath kindle those coals which consume a Kingdom;
cc p-acp dt n1 vvz, av vbz dt j av-dx av-dc. vvb pns31 av n1, cc p-acp po31 n1 vvi d n2 r-crq vvb dt n1;
(29) sermon (DIV1)
348
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8308
Suppose he dispose of mens goods and lives at pleasure; yet he passeth away as a whirlwind;
Suppose he dispose of men's goods and lives At pleasure; yet he passes away as a whirlwind;
vvb pns31 vvb pp-f ng2 n2-j cc n2 p-acp n1; av pns31 vvz av p-acp dt n1;
(29) sermon (DIV1)
348
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8309
he drives down all before him, and maketh a huge noyse, and presently is not. Suppose he fill up a page in Chronicle;
he drives down all before him, and makes a huge noise, and presently is not. Suppose he fill up a page in Chronicle;
pns31 vvz a-acp d p-acp pno31, cc vv2 dt j n1, cc av-j vbz xx. vvb pns31 vvb a-acp dt n1 p-acp n1;
(29) sermon (DIV1)
348
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8310
yet what was before in action, is but now in story.
yet what was before in actium, is but now in story.
av q-crq vbds a-acp p-acp n1, vbz p-acp av p-acp n1.
(29) sermon (DIV1)
348
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8311
All we can say is, that he was; At such a time there was a subtle Traytor, a politick Devil.
All we can say is, that he was; At such a time there was a subtle Traitor, a politic devil.
av-d pns12 vmb vvi vbz, cst pns31 vbds; p-acp d dt n1 a-acp vbds dt j n1, dt j n1.
(29) sermon (DIV1)
348
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8312
And we may both write and say it, At such a time there was a whirlwind.
And we may both write and say it, At such a time there was a whirlwind.
cc pns12 vmb av-d vvi cc vvi pn31, p-acp d dt n1 a-acp vbds dt n1.
(29) sermon (DIV1)
348
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8313
What did Sennacherib get by advancing his banner against the City of God? Even this, To preach by his statue, Let him that looketh on me learn to fear God.
What did Sennacherib get by advancing his banner against the city of God? Even this, To preach by his statue, Let him that looks on me Learn to Fear God.
q-crq vdd np1 vvi p-acp vvg po31 n1 p-acp dt n1 pp-f np1? j d, pc-acp vvi p-acp po31 n1, vvb pno31 cst vvz p-acp pno11 vvi p-acp n1 np1.
(29) sermon (DIV1)
348
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8314
What did Herod get by casting of Peter into prison? He was smitten by an Angel, and eaten up of worms.
What did Herod get by casting of Peter into prison? He was smitten by an Angel, and eaten up of worms.
q-crq vdd np1 vvi p-acp vvg pp-f np1 p-acp n1? pns31 vbds vvn p-acp dt n1, cc vvn a-acp pp-f n2.
(29) sermon (DIV1)
348
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8355
that we have labour'd for the wind, for that which is not bread;
that we have laboured for the wind, for that which is not bred;
cst pns12 vhb vvd p-acp dt n1, p-acp d r-crq vbz xx n1;
(29) sermon (DIV1)
349
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9423
will uphold us against the terrors of Death;
will uphold us against the terrors of Death;
vmb vvi pno12 p-acp dt n2 pp-f n1;
(32) sermon (DIV1)
398
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8315
What did Pharaoh get by flinging the children of the Hebrews into the river? He brought him into his Courts who deprived him of his Crown and life.
What did Pharaoh get by flinging the children of the Hebrews into the river? He brought him into his Courts who deprived him of his Crown and life.
q-crq vdd np1 vvi p-acp vvg dt n2 pp-f dt njp2 p-acp dt n1? pns31 vvd pno31 p-acp po31 n2 r-crq vvd pno31 pp-f po31 n1 cc n1.
(29) sermon (DIV1)
348
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8316
The wicked is snared in the work of his own hands. This, saith St. Basil, is not added as a punishment onely; The wicked is snared in the work of his own hands. This, Says Saint Basil, is not added as a punishment only;
dt j vbz vvn p-acp dt n1 pp-f po31 d n2. np1, vvz n1 np1, vbz xx vvn p-acp dt n1 av-j;
(29) sermon (DIV1)
348
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8317
but it is the very nature of Sin to make a nett and to digg a pitt for it self. but it is the very nature of since to make a net and to dig a pit for it self.
cc-acp pn31 vbz dt j n1 pp-f n1 pc-acp vvi dt n1 cc p-acp vvb dt n1 p-acp pn31 n1.
(29) sermon (DIV1)
348
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8318
The cruel man is his own just executioner; nor is he taken so much in the hands of God as in his own.
The cruel man is his own just executioner; nor is he taken so much in the hands of God as in his own.
dt j n1 vbz po31 d j n1; ccx vbz pns31 vvn av av-d p-acp dt n2 pp-f np1 c-acp p-acp po31 d.
(29) sermon (DIV1)
348
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8319
What did ever any seditious and turbulent spirits gain in the work which should be as Hell it self? There is nothing to affright, no grudging of conscience, no fear, no soruple, no sad reluctancy or dejection of spirit;
What did ever any seditious and turbulent spirits gain in the work which should be as Hell it self? There is nothing to affright, no grudging of conscience, no Fear, no soruple, no sad reluctancy or dejection of Spirit;
q-crq vdd av d j cc j n2 vvi p-acp dt n1 r-crq vmd vbi p-acp n1 pn31 n1? pc-acp vbz pix pc-acp vvi, dx j-vvg pp-f n1, dx n1, dx n1, dx j n1 cc n1 pp-f n1;
(29) sermon (DIV1)
348
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8320
and this for a little while: But look up anon, and you shall see them lifted up indeed;
and this for a little while: But look up anon, and you shall see them lifted up indeed;
cc d p-acp dt j n1: cc-acp vvb a-acp av, cc pn22 vmb vvi pno32 vvd a-acp av;
(29) sermon (DIV1)
348
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8321
their heads lifted up on high, so high, that the ravens of the valley may pluck out their eyes:
their Heads lifted up on high, so high, that the Ravens of the valley may pluck out their eyes:
po32 n2 vvd a-acp p-acp j, av j, cst dt n2 pp-f dt n1 vmb vvi av po32 n2:
(29) sermon (DIV1)
348
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8322
A woful indeed, but a useful spectacle.
A woeful indeed, but a useful spectacle.
dt j av, cc-acp dt j n1.
(29) sermon (DIV1)
348
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8323
It thus bespeaks every passer-by, My son, fear thou God, and the King, and meddle not with those who are given to change.
It thus bespeaks every passer-by, My son, Fear thou God, and the King, and meddle not with those who Are given to change.
pn31 av vvz d j, po11 n1, vvb pns21 np1, cc dt n1, cc vvb xx p-acp d r-crq vbr vvn pc-acp vvi.
(29) sermon (DIV1)
348
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8324
For their calamity shall rise suddenly; For their calamity shall rise suddenly;
p-acp po32 n1 vmb vvi av-j;
(29) sermon (DIV1)
348
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8325
and who knoweth the ruin of them both? Look upon those sons of Belial who are given to change, who,and who Knoweth the ruin of them both? Look upon those Sons of Belial who Are given to change, who,
cc r-crq vvz dt n1 pp-f pno32 d? vvb p-acp d n2 pp-f np1 r-crq vbr vvn pc-acp vvi, r-crq,
(29) sermon (DIV1)
348
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8326
like Cleon in Athens, wish for wars and civil tumults, thereby to advantage themselves, and to sodder up their estates broken by intemperance and prodigious lust;
like Cleon in Athens, wish for wars and civil tumults, thereby to advantage themselves, and to sodder up their estates broken by intemperance and prodigious lust;
av-j np1 p-acp np1, vvb p-acp n2 cc j n2, av pc-acp vvi px32, cc p-acp n1 a-acp po32 n2 vvn p-acp n1 cc j n1;
(29) sermon (DIV1)
348
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8327
who are never warm, but when a Kingdom is in combustion.
who Are never warm, but when a Kingdom is in combustion.
r-crq vbr av j, cc-acp c-crq dt n1 vbz p-acp n1.
(29) sermon (DIV1)
348
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8328
Look upon them, and mark them, how horribly they are consumed and brought to desolation before the Sun and the people.
Look upon them, and mark them, how horribly they Are consumed and brought to desolation before the Sun and the people.
n1 p-acp pno32, cc vvb pno32, c-crq av-j pns32 vbr vvn cc vvn p-acp n1 p-acp dt n1 cc dt n1.
(29) sermon (DIV1)
348
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8329
Behold Corah and his mutinous conspirators swallowed up alive of the earth, and going down quick into Hell.
Behold Corah and his mutinous conspirators swallowed up alive of the earth, and going down quick into Hell.
vvb np1 cc po31 j n2 vvn a-acp j pp-f dt n1, cc vvg a-acp j p-acp n1.
(29) sermon (DIV1)
348
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8330
Behold Bigthan and Theresh hanging at the Court-gate. Behold Absalom hanging on a tree with three darts through him.
Behold Bigthan and There is hanging At the Courtyard. Behold Absalom hanging on a tree with three darts through him.
vvb np1 cc j n-vvg p-acp dt n1. vvb np1 vvg p-acp dt n1 p-acp crd n2 p-acp pno31.
(29) sermon (DIV1)
348
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8331
Behold one in a moment, and in the twinkling of an eye falling down with a shot from a Church, who had devoured all the Churches in the land, in his thoughts:
Behold one in a moment, and in the twinkling of an eye falling down with a shot from a Church, who had devoured all the Churches in the land, in his thoughts:
vvb pi p-acp dt n1, cc p-acp dt n-vvg pp-f dt n1 vvg a-acp p-acp dt n1 p-acp dt n1, r-crq vhd vvn d dt n2 p-acp dt n1, p-acp po31 n2:
(29) sermon (DIV1)
348
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8332
And in that less then a moment he and all his thoughts perisht.
And in that less then a moment he and all his thoughts perished.
cc p-acp d dc cs dt n1 pns31 cc d po31 n2 vvn.
(29) sermon (DIV1)
348
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8333
Behold another Sheba receiving his death-swound in that very field, where he first blew the trumpet.
Behold Another Sheba receiving his death-swound in that very field, where he First blew the trumpet.
vvb j-jn np1 vvg po31 n1 p-acp d j n1, c-crq pns31 ord vvd dt n1.
(29) sermon (DIV1)
348
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8334
A Northern army may break in upon the children of Israel;
A Northern army may break in upon the children of Israel;
dt j n1 vmb vvi p-acp p-acp dt n2 pp-f np1;
(29) sermon (DIV1)
348
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8335
but God tells them that he will remove this Northern army farr off, and drive them into a land barren and desolate.
but God tells them that he will remove this Northern army Far off, and drive them into a land barren and desolate.
cc-acp np1 vvz pno32 d pns31 vmb vvi d j n1 av-j a-acp, cc vvi pno32 p-acp dt n1 j cc j.
(29) sermon (DIV1)
348
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8652
Which the ancients used to express by a strange kind of phrase:
Which the ancients used to express by a strange kind of phrase:
r-crq dt n2-j vvd pc-acp vvi p-acp dt j n1 pp-f n1:
(30) sermon (DIV1)
367
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8336
Nay, but if Religion must whet their sword (for how little of the thing it self they have is but too manifest) if they will by violence enter into a land which is none of theirs, some of them shall possess it indeed,
Nay, but if Religion must whet their sword (for how little of the thing it self they have is but too manifest) if they will by violence enter into a land which is none of theirs, Some of them shall possess it indeed,
uh, cc-acp cs n1 vmb vvi po32 n1 (c-acp q-crq j pp-f dt n1 pn31 n1 pns32 vhb vbz p-acp av j) cs pns32 vmb p-acp n1 vvi p-acp dt n1 r-crq vbz pix pp-f png32, d pp-f pno32 vmb vvi pn31 av,
(29) sermon (DIV1)
348
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8337
yet but so much of it as shall make them a grave: Others shall be captives in it to those whom they threatned to bring into captivity:
yet but so much of it as shall make them a grave: Others shall be captives in it to those whom they threatened to bring into captivity:
av p-acp av d pp-f pn31 c-acp vmb vvi pno32 dt n1: n2-jn vmb vbi n2-jn p-acp pn31 p-acp d r-crq pns32 vvd pc-acp vvi p-acp n1:
(29) sermon (DIV1)
348
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8338
And for the rest, no land can be too barren or dissolate for them.
And for the rest, no land can be too barren or dissolate for them.
cc p-acp dt n1, dx n1 vmb vbi av j cc j p-acp pno32.
(29) sermon (DIV1)
348
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8339
I confess it is not safe to make too bold a descant upon those calamities which indifferently befall both good and bad;
I confess it is not safe to make too bold a descant upon those calamities which indifferently befall both good and bad;
pns11 vvb pn31 vbz xx j pc-acp vvi av j dt n1 p-acp d n2 r-crq av-j vvb d j cc j;
(29) sermon (DIV1)
348
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8340
but when they are so remarkable and so signal, it is not good to neglect them.
but when they Are so remarkable and so signal, it is not good to neglect them.
cc-acp c-crq pns32 vbr av j cc av n1, pn31 vbz xx j pc-acp vvi pno32.
(29) sermon (DIV1)
348
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8341
This I dare commend unto you.
This I Dare commend unto you.
d pns11 vvb vvi p-acp pn22.
(29) sermon (DIV1)
348
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8342
In whose hands soever you see the instruments of injustice and cruelty, think you see that man digging a pit for himself.
In whose hands soever you see the Instruments of injustice and cruelty, think you see that man digging a pit for himself.
p-acp rg-crq n2 av pn22 vvb dt n2 pp-f n1 cc n1, vvb pn22 vvi d n1 vvg dt n1 p-acp px31.
(29) sermon (DIV1)
348
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8343
When his anger is highest, when the tempest is loudest, his PAULULUM, his little while, is drawing to an end: and be sure of it;
When his anger is highest, when the tempest is Loudest, his PAULULUM, his little while, is drawing to an end: and be sure of it;
c-crq po31 n1 vbz js, c-crq dt n1 vbz js, po31 fw-la, po31 j n1, vbz vvg p-acp dt n1: cc vbi j pp-f pn31;
(29) sermon (DIV1)
348
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8344
it will breath it self out whilst it seeks to destroy.
it will breath it self out while it seeks to destroy.
pn31 vmb vvi pn31 n1 av cs pn31 vvz pc-acp vvi.
(29) sermon (DIV1)
348
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8345
Why art thou then cast down, O my soul? why art thou so disquieted within me? Disquieted, to see wicked men in arms? which being interpreted, is to hasten to their destruction.Why art thou then cast down, Oh my soul? why art thou so disquieted within me? Disquieted, to see wicked men in arms? which being interpreted, is to hasten to their destruction.
q-crq vb2r pns21 av vvn a-acp, uh po11 n1? q-crq vb2r pns21 av vvn p-acp pno11? vvd, pc-acp vvi j n2 p-acp n2? r-crq vbg vvn, vbz pc-acp vvi p-acp po32 n1.
(29) sermon (DIV1)
348
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8346
It is not their power, but our ignorance of Gods wayes, which casts us down, and thus disquieteth us:
It is not their power, but our ignorance of God's ways, which Cast us down, and thus disquieteth us:
pn31 vbz xx po32 n1, cc-acp po12 n1 pp-f npg1 n2, r-crq vvz pno12 a-acp, cc av vvz pno12:
(29) sermon (DIV1)
348
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8347
Nihil imperitiâ impatientius, Nothing is more impatient then Ignorance: To it every breath is a tempest, every cloud an inundation, every frown a desention;Nihil imperitiâ impatientius, Nothing is more impatient then Ignorance: To it every breath is a tempest, every cloud an inundation, every frown a desention;
fw-la fw-la fw-la, pix vbz av-dc j cs n1: p-acp pn31 d n1 vbz dt n1, d n1 dt n1, d n1 dt n1;
(29) sermon (DIV1)
348
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8348
ADHUC PAULULUM, yet a little while, a span of time, is a kind of eternity.ADHOC PAULULUM, yet a little while, a span of time, is a kind of eternity.
fw-la fw-la, av dt j n1, dt n1 pp-f n1, vbz dt n1 pp-f n1.
(29) sermon (DIV1)
348
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8349
Why, hope in God, wait on the Lord, yet a little while, who waiteth upon thee from thy mothers womb to thy gray hairs:
Why, hope in God, wait on the Lord, yet a little while, who waits upon thee from thy mother's womb to thy grey hairs:
uh-crq, vvb p-acp np1, vvb p-acp dt n1, av dt j n1, r-crq vvz p-acp pno21 p-acp po21 ng1 n1 p-acp po21 j-jn n2:
(29) sermon (DIV1)
348
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Possess thy soul with patience under that hand which in this little while is working thy Salvation.Possess thy soul with patience under that hand which in this little while is working thy Salvation.
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For yet a little while, and the wicked shall not be. It is a sad theme we are faln upon, the Downfall of the wicked.For yet a little while, and the wicked shall not be. It is a sad theme we Are fallen upon, the Downfall of the wicked.
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We will therefore withdraw your eyes from Gods Sword to his Mercy-seat, and lead you from the power of his Wrath under the wing of his Protection,
We will Therefore withdraw your eyes from God's Sword to his Mercy-seat, and led you from the power of his Wrath under the wing of his Protection,
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while we consider and examine the Priviledge of the Meek; The wicked shall not be: but they meek shall inherit the Earth. My last is Servation.
while we Consider and examine the Privilege of the Meek; The wicked shall not be: but they meek shall inherit the Earth. My last is Servation.
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And when all is done, when we have wearied our selves and our imaginations in ploting for wealth and honour, we shall find that we are as far to seek as when we first set out;
And when all is done, when we have wearied our selves and our Imaginations in plotting for wealth and honour, we shall find that we Are as Far to seek as when we First Set out;
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like those Spirits in Minerals which Cornelius Agrippa speaks of, which dig, and cleanse, and sever metals,
like those Spirits in Minerals which Cornelius Agrippa speaks of, which dig, and cleanse, and sever metals,
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but when men come, they find nothing is done. Let us therefore learn to seek the price of the world in our own breasts.
but when men come, they find nothing is done. Let us Therefore Learn to seek the price of the world in our own breasts.
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And when Policie and Power and all our busy endeavours fail, our very silence and our Meekness shall purchase for us the inheritance of the earth.
And when Policy and Power and all our busy endeavours fail, our very silence and our Meekness shall purchase for us the inheritance of the earth.
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Nor need we take this earth for that new earth discovered by St. Peter, or with others,
Nor need we take this earth for that new earth discovered by Saint Peter, or with Others,
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for the land of Caanan, into which the meekest man on the earth was not suffered to enter.
for the land of Canaan, into which the Meekest man on the earth was not suffered to enter.
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But we may take it, for ought I see, (and I have St. Augustine and St. Chrysostome on my side) for this habitable earth, which is divided amongst so many nations by the sword and violence.
But we may take it, for ought I see, (and I have Saint Augustine and Saint Chrysostom on my side) for this habitable earth, which is divided among so many Nations by the sword and violence.
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And lend but your Patience, and we shall take some pains to make it good in the very letter.
And lend but your Patience, and we shall take Some pains to make it good in the very Letter.
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What is thy Beloved more than other Beloveds? It is spoken to the Spouse. What is thy beloved more than other Beloveds? It is spoken to the Spouse.
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So, what is Meekness more than other virtues? We may say, Here is Synecdoche speciei; one particular taken for the General, one Virtue for all the rest.
So, what is Meekness more than other Virtues? We may say, Here is Synecdoche Speciei; one particular taken for the General, one Virtue for all the rest.
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Or the Effect is put for the Cause; because Meekness is one of the principal and cheifest parts of holiness.
Or the Effect is put for the Cause; Because Meekness is one of the principal and chiefest parts of holiness.
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But if you will give me leave to conjecture, the holy Ghost may seem in this Promise at once to shew the condition of the Church, and to comfort her;
But if you will give me leave to conjecture, the holy Ghost may seem in this Promise At once to show the condition of the Church, and to Comfort her;
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and because, being layd hard at on every side, she stands in need of this virtue more than any other, to fit and fashion the reward to the virtue, to cherish and exalt it in us with the promise of something beyond our expectation,
and Because, being laid hard At on every side, she Stands in need of this virtue more than any other, to fit and fashion the reward to the virtue, to cherish and exalt it in us with the promise of something beyond our expectation,
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even the inheritance of the earth.
even the inheritance of the earth.
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And indeed what fitter reward can there be of Meekness? What more fit and just,
And indeed what fitter reward can there be of Meekness? What more fit and just,
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than that they who have been made the anvil for injuries to beat on, who have been viri perpessitii, as Seneca speaks of Socrates, men of great sufferance, who have suffer'd not only their goods to be torn from them by oppression and wrong,
than that they who have been made the anvil for injuries to beatrice on, who have been viri perpessitii, as Senecca speaks of Socrates, men of great sufferance, who have suffered not only their goods to be torn from them by oppression and wrong,
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but their reputations to be wounded with the sharp rasor of detraction, and have withstood the shock of all, spectantibus similes, with the patience of a looker on, should be raised and comforted with a promise of that which their Meekness gave up to the spoil;
but their reputations to be wounded with the sharp razor of detraction, and have withstood the shock of all, spectantibus similes, with the patience of a looker on, should be raised and comforted with a promise of that which their Meekness gave up to the spoil;
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and that by the providence of God, which loves to thwart the practice of the world, they should be made heirs even of those possessions which the hand of Violence hath snatched from them;
and that by the providence of God, which loves to thwart the practice of the world, they should be made Heirs even of those possessions which the hand of Violence hath snatched from them;
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It is a common proverb in the world, Cum lupis ululandum, That amongst a company of Wolves we must howl as loud as they;
It is a Common proverb in the world, Cum Lupis ululandum, That among a company of Wolves we must howl as loud as they;
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for he that amongst Wolves will make himself a Sheep shall be sure to be eaten.
for he that among Wolves will make himself a Sheep shall be sure to be eaten.
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Vim vi repellere, To arm our selves with force against violence, and with Circumspection against deceit, To be ready to strike with one hand whilst we defend ourselves with the other, are lessons written upon every post, the neglect of which will entitle us to Folly,Vim vi repellere, To arm our selves with force against violence, and with Circumspection against deceit, To be ready to strike with one hand while we defend ourselves with the other, Are Lessons written upon every post, the neglect of which will entitle us to Folly,
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though in other things we be as wise as Solomon.
though in other things we be as wise as Solomon.
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What though we speak with the tongues of men and angels? What though we understand all mysteries and all knowledg;
What though we speak with the tongues of men and Angels? What though we understand all Mysteres and all knowledge;
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What though we have all faith, even to remove mountains? yet if we want this NONLATINALPHABET, this quickness and dexterity of wit, in removing those obstacles and retardances which are laid in our way to honour and wealth, we are but as sounding brass or tinckling Cymbals, not to fright our enemies,
What though we have all faith, even to remove Mountains? yet if we want this, this quickness and dexterity of wit, in removing those obstacles and retardances which Are laid in our Way to honour and wealth, we Are but as sounding brass or tinkling Cymbals, not to fright our enemies,
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but to make them sport and melody. But St. Hierome will tell us.
but to make them sport and melody. But Saint Jerome will tell us.
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Aliud est judicium tribunalis Christi, aliud anguli susurrorum, that there is great difference between the Judgment of the world and the Tribunal-seat of Christ.Aliud est judicium tribunalis Christ, Aliud Anguli susurrorum, that there is great difference between the Judgement of the world and the Tribunal-seat of christ.
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What a vain fellow was David to day? sayth Mich. when he danced before the Ark. He did it as a man after my own heart, saith God. What a vain fellow was David to day? say Mich. when he danced before the Ark He did it as a man After my own heart, Says God.
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He is a weak man, saith the world, and knows not to tread those paths which lead to honour and preferment; He is a weak man, Says the world, and knows not to tread those paths which led to honour and preferment;
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but, He is my Souldier, sayth Christ, and will take the kingdom of heaven by force.
but, He is my Soldier, say christ, and will take the Kingdom of heaven by force.
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It is a very small thing to be judged of the world, or of mans judgment. It is a very small thing to be judged of the world, or of men judgement.
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O let me even wear that fools coat which shall be changed for a robe of glory!
Oh let me even wear that Fools coat which shall be changed for a robe of glory!
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The language of the world is, NONLATINALPHABET.
The language of the world is,.
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He that will be rich, must ask council of his wits, must betake himself to violence, must sometimes lurk like a serpent,
He that will be rich, must ask council of his wits, must betake himself to violence, must sometime lurk like a serpent,
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and at other times roar like a lion.
and At other times roar like a Lion.
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For this sheepish virtue of Meekness is like the equus Sejanus, a certain horse which none could ever thrive that kept him.
For this sheepish virtue of Meekness is like the equus Sejanus, a certain horse which none could ever thrive that kept him.
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This Divinity goes for Orthodox in the world.
This Divinity Goes for Orthodox in the world.
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But David, a man of war, of whom it was sung that he killed his ten thousands, tenders us a doctrine of another strain, shews yet a more excellent way, by so ridiculous and contemptible a virtue as Meekness to purchase the inheritance of the Earth.
But David, a man of war, of whom it was sung that he killed his ten thousands, tenders us a Doctrine of Another strain, shows yet a more excellent Way, by so ridiculous and contemptible a virtue as Meekness to purchase the inheritance of the Earth.
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For Faith indeed is our Christian Prudence:
For Faith indeed is our Christian Prudence:
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And indeed if we look nearer upon Meekness, and behold the beauty of her countenance, we shall even fall in love with her,
And indeed if we look nearer upon Meekness, and behold the beauty of her countenance, we shall even fallen in love with her,
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as with the most thriving virtue, as with a virtue which will place us in a more firm and setled possession of that which is ours,
as with the most thriving virtue, as with a virtue which will place us in a more firm and settled possession of that which is ours,
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then all the Engins of deceit, then all the weapons of the mighty.
then all the Engines of deceit, then all the weapons of the mighty.
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But because most men are hard of belief when they are told that Godliness is great gain, and that we may encrease our stock by loosing it with Patience,
But Because most men Are hard of belief when they Are told that Godliness is great gain, and that we may increase our stock by losing it with Patience,
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and rely on their own brain and reach, as a surer staff to walk with then the Providence of God, I will make this yet plainer by reason,
and rely on their own brain and reach, as a Surer staff to walk with then the Providence of God, I will make this yet plainer by reason,
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and lay it open and naked to the very eye.
and lay it open and naked to the very eye.
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To this end we may observe two divers and contrary dispositions in the nature of Man, by which we may divide and distinguish almost all the world:
To this end we may observe two diverse and contrary dispositions in the nature of Man, by which we may divide and distinguish almost all the world:
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The one rough and stern and contentious; which is most remarkable in evil men. NONLATINALPHABET, saith Demosthenes;
The one rough and stern and contentious; which is most remarkable in evil men., Says Demosthenes;
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For wickedness is commonly bold and daring and contentious. I never yet saw the Face of brass; but the Heart was adamant.For wickedness is commonly bold and daring and contentious. I never yet saw the Face of brass; but the Heart was adamant.
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Take it in St. James expression, The wisdom which descendeth not from above is earthly, sensual,
Take it in Saint James expression, The Wisdom which Descendeth not from above is earthly, sensual,
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and divilish, full of tumult and confusion. and devilish, full of tumult and confusion.
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The other, that which the Philosopher calls NONLATINALPHABET, a soft and sweet and flexible disposition, which is the common character of a good man. NONLATINALPHABET, sayth the same Orator;
The other, that which the Philosopher calls, a soft and sweet and flexible disposition, which is the Common character of a good man., say the same Orator;
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For Goodness is peaceable and gentle, easy to be intreated, ready to be diminished and brought low by oppression, evil and sorrow. For goodness is peaceable and gentle, easy to be entreated, ready to be diminished and brought low by oppression, evil and sorrow.
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Now take a survey of them both. The first naturally produceth Fear; Fear as naturally begetteth Hatred; which is longer-lived than Fear.
Now take a survey of them both. The First naturally Produceth fear; fear as naturally begetteth Hatred; which is longer-lived than fear.
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Hatred raiseth up Contention, saith Solomon; which seldom endeth but in the destruction of those we hate;Hatred Raiseth up Contention, Says Solomon; which seldom Endeth but in the destruction of those we hate;
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whom we cease not to hate till they cease to be;
whom we cease not to hate till they cease to be;
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But Meekness is her own safeguard and castle of defense, — Rerum tutela suarum Certa magis, and keeps us in quieter possession of that which is ours then the Law can do.
But Meekness is her own safeguard and castle of defence, — Rerum Tutela suarum Certa magis, and keeps us in quieter possession of that which is ours then the Law can do.
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Whoever yet took up arms against the Meek? Who will pursue a fly, or a dead dog? Who will strive with him, that will not fight? I confess, we have of late seen a generation (I cannot say, of Christians; I cannot say, of Men;
Whoever yet took up arms against the Meek? Who will pursue a fly, or a dead dog? Who will strive with him, that will not fight? I confess, we have of late seen a generation (I cannot say, of Christians; I cannot say, of Men;
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I know not what to call them) whose word is, Kill and Slay, not only those who are in arms against us, but those damned Neutrals:
I know not what to call them) whose word is, Kill and Slay, not only those who Are in arms against us, but those damned Neutrals:
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(For so they call them who will not help them kill and slay.) But this is not natural and common, but monstrous and unusual.
(For so they call them who will not help them kill and slay.) But this is not natural and Common, but monstrous and unusual.
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All that Meekness probably can expose us to is contempt:
All that Meekness probably can expose us to is contempt:
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Et quot contemptu tuti? How many have made themselves contemptible to keep themselves safe? Sure I am, Brutus was never wiser then when he put on the person of a fool.Et quot contemptu tuti? How many have made themselves contemptible to keep themselves safe? Sure I am, Brutus was never Wiser then when he put on the person of a fool.
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I know it is a very hard matter to perswade the world of the truth of this which I have taught.
I know it is a very hard matter to persuade the world of the truth of this which I have taught.
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For as St. Peter tells us, there shall come mockers, who will say, Where are the promises of his comming? and do not all things continue alike since the creation? So there may be who will ask, Where is the promise of the possession of the earth made good unto the Meek? Is it not with them as it is with other men? Nay, is it not worse with them than with any men? Is any man poor,
For as Saint Peter tells us, there shall come mockers, who will say, Where Are the promises of his coming? and do not all things continue alike since the creation? So there may be who will ask, Where is the promise of the possession of the earth made good unto the Meek? Is it not with them as it is with other men? Nay, is it not Worse with them than with any men? Is any man poor,
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and they are not poor? Is any man weak, and they are not weak? Is any man persecuted,
and they Are not poor? Is any man weak, and they Are not weak? Is any man persecuted,
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and they are not persecuted? Are not the Meek every day driven out of their possessions? And are they not driven out because they are Meek? He that shall look into the state and condition of Meek men, will peradventure be fully perswaded there is just cause of these complaints:
and they Are not persecuted? are not the Meek every day driven out of their possessions? And Are they not driven out Because they Are Meek? He that shall look into the state and condition of Meek men, will Peradventure be Fully persuaded there is just cause of these complaints:
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And therefore to drown and silence them, we must remove some errors which are cast as a cloud before our eyes that we cannot see the truth of this promise, the meek shall inherit the earth.
And Therefore to drown and silence them, we must remove Some errors which Are cast as a cloud before our eyes that we cannot see the truth of this promise, the meek shall inherit the earth.
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And first, we must not look for certainty in moralibus, in matters of this nature, as we do in natural Philosophy, and in the Mathematicks.
And First, we must not look for certainty in Moralibus, in matters of this nature, as we do in natural Philosophy, and in the Mathematics.
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This and the like propositions may be true, although that which they affirm fall not out NONLATINALPHABET, at all times and in every place.
This and the like propositions may be true, although that which they affirm fallen not out, At all times and in every place.
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It is a Topick proposition, and shews what (if we consider the nature of the terms and of the things themselves,) is likely to be, we have the very same almost, Prov. 2. 21. The just shall live in the land,
It is a Topic proposition, and shows what (if we Consider the nature of the terms and of the things themselves,) is likely to be, we have the very same almost, Curae 2. 21. The just shall live in the land,
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and the righteous shall remain in it. and the righteous shall remain in it.
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And yet no doubt there have been just men, who have been driven up and down in the world and not had a hole to hide their heads in.
And yet no doubt there have been just men, who have been driven up and down in the world and not had a hold to hide their Heads in.
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And again, Mercy doth establish the Throne:
And again, Mercy does establish the Throne:
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And yet we have read of Kings who have lost their crowns, and that by being too merciful.
And yet we have read of Kings who have lost their crowns, and that by being too merciful.
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And in another place, He that is diligent in his wayes shall stand before Kings:
And in Another place, He that is diligent in his ways shall stand before Kings:
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Yet we cannot think but that there have been many industrious men who never saw the inside of a Court.
Yet we cannot think but that there have been many Industria men who never saw the inside of a Court.
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There is a fair applicability and correspondency between these, Mercy in a King, and a long Reign; Industry, and Honour;
There is a fair applicability and correspondency between these, Mercy in a King, and a long Reign; Industry, and Honour;
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Meekness and the quiet possession of the earth; but there is not so necessary a connexion as there is between these, a Man, and a living Creature.
Meekness and the quiet possession of the earth; but there is not so necessary a connexion as there is between these, a Man, and a living Creature.
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If the world were dissolved, yet this proposition is everlastingly true, Man is a living Creature.
If the world were dissolved, yet this proposition is everlastingly true, Man is a living Creature.
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But many cross accidents may intervene to make Mercy malevolent, which of its own nature is a preservative;
But many cross accidents may intervene to make Mercy malevolent, which of its own nature is a preservative;
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to keep industry in a corner, which of it self doth raise the dilligent out of the dust;
to keep industry in a corner, which of it self does raise the diligent out of the dust;
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and to drive the Meek out of possession, who carry about with them the strongest title to an Inheritance.
and to drive the Meek out of possession, who carry about with them the Strongest title to an Inheritance.
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A second error there is, and it is this; We are too prone to mistake the nature and quality of God's Promises;
A second error there is, and it is this; We Are too prove to mistake the nature and quality of God's Promises;
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and when we read that God will preserve and continue the Meek in their estates, we presently conceive that God is oblig'd by this promise to exempt us from common casualties,
and when we read that God will preserve and continue the Meek in their estates, we presently conceive that God is obliged by this promise to exempt us from Common casualties,
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and to alter the course of things for our sakes.
and to altar the course of things for our sakes.
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When common calamities like an inundation break in and overflow the world, we expect that God, who fits in Heaven,
When Common calamities like an inundation break in and overflow the world, we expect that God, who fits in Heaven,
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and looks upon the children of men, should bow the Heavens and come down, and work a miracle for us,
and looks upon the children of men, should bow the Heavens and come down, and work a miracle for us,
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even do by us as he did by Noah at the Floud, build us an Ark to float in till the waters abate.
even do by us as he did by Noah At the Flood, built us an Ark to float in till the waters abate.
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Which is no less then to dictate to the Wisdome of God, and to teach him who made the world how to govern it.
Which is no less then to dictate to the Wisdom of God, and to teach him who made the world how to govern it.
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Beloved, God never promised to exempt the Meek from the common casualties of the world:
beloved, God never promised to exempt the Meek from the Common casualties of the world:
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but he hath promised to uphold them in all, and to take care for them in such a sort as the world never useth to do.
but he hath promised to uphold them in all, and to take care for them in such a sort as the world never uses to do.
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Will you take a line and measure out the circuit of the promise and St. Hierome is ashamed to do it, in his Epistle to Dardanus; Pudet dicere latitudinem terrae promissionis:
Will you take a line and measure out the circuit of the promise and Saint Jerome is ashamed to do it, in his Epistle to Dardanus; It is shameful dicere latitudinem terrae promissionis:
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He was ashamed to draw the map, lest he should give occasion to the Heathen to blaspheme.
He was ashamed to draw the map, lest he should give occasion to the Heathen to Blaspheme.
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For from joppa to Bethlehem are but six and forty miles:
For from jaffa to Bethlehem Are but six and forty miles:
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and yet God made his people there a mighty nation, multiplied them as the stars of Heaven,
and yet God made his people there a mighty Nation, multiplied them as the Stars of Heaven,
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and made them a fear and terror to the nations round about them.
and made them a Fear and terror to the Nations round about them.
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Folow them into captivity and the Psalmist tells us, that he gave them favour in the eyes of their enemies,
Follow them into captivity and the Psalmist tells us, that he gave them favour in the eyes of their enemies,
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and made all those who led them away captive to pitty them. and made all those who led them away captive to pity them.
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more to be pittied of our enemies, than to tread them under our feet: for this is to gain a conquest even in our chains.
more to be pitied of our enemies, than to tread them under our feet: for this is to gain a conquest even in our chains.
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Whether in captivity or liberty, whether in riches or poverty, the Meek person is still in manutenentia Divina, in the hands of a powerful God, who makes good his promise even then when it seems to be broken.
Whither in captivity or liberty, whither in riches or poverty, the Meek person is still in Maintenance Divine, in the hands of a powerful God, who makes good his promise even then when it seems to be broken.
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For, in the third place, many times God's promise is made good unto us when we believe it not;
For, in the third place, many times God's promise is made good unto us when we believe it not;
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8454
for as the Jews would not receive Christ himself because he came not in that pomp and state in which they lookt for their Messias;
for as the jews would not receive christ himself Because he Come not in that pomp and state in which they looked for their Messias;
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So if God come short of our desires, we are ready to except against and question the truth of his promises.
So if God come short of our Desires, we Are ready to except against and question the truth of his promises.
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8456
We are at a stand, and begin to think that Meekness is not so thriving a virtue as the Scripture hath made it.
We Are At a stand, and begin to think that Meekness is not so thriving a virtue as the Scripture hath made it.
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Whereas we rather ought to consider that, be it much or little that falls unto us, it is sufficient to make good Gods promises.
Whereas we rather ought to Consider that, be it much or little that falls unto us, it is sufficient to make good God's promises.
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For that a Meek man thrives at all, is meerly from God;
For that a Meek man thrives At all, is merely from God;
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For consider the malice and craft of the Wicked, how his eyes are privily against the Meek, with what humility and crouching he waits for the prey,
For Consider the malice and craft of the Wicked, how his eyes Are privily against the Meek, with what humility and crouching he waits for the prey,
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and what a Lion he is when he hath caught it;
and what a lion he is when he hath caught it;
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how he pretendeth that God himself is his Second and a-better, and though the Devil be his leader,
how he pretendeth that God himself is his Second and a-better, and though the devil be his leader,
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yet he falls on in the name of the Lord of Hosts;
yet he falls on in the name of the Lord of Hosts;
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consider this, and you cannot but cry out, Digitus Dei est hic; That what part soever the Meek man hath in the earth, it is measured to him by the finger of God himself, who is miraculous in his preservation.
Consider this, and you cannot but cry out, Digitus Dei est hic; That what part soever the Meek man hath in the earth, it is measured to him by the finger of God himself, who is miraculous in his preservation.
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Again, in the last place, this promise is cum conditione, not absolute, but made over to us upon condition.
Again, in the last place, this promise is cum condition, not absolute, but made over to us upon condition.
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The Inheritance of the earth is given to us as an handmaid to wait on us to a better Inheritance,The Inheritance of the earth is given to us as an handmaid to wait on us to a better Inheritance,
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even to an abiding city, whose builder and maker is God. This is the full extent of the promise.
even to an abiding City, whose builder and maker is God. This is the full extent of the promise.
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8467
And therefore if God see that earthly possessions will be as mountains in our way to the heavenly Jerusalem, we have no reason to complain if he romove them.
And Therefore if God see that earthly possessions will be as Mountains in our Way to the heavenly Jerusalem, we have no reason to complain if he romove them.
cc av cs np1 vvb cst j n2 vmb vbi c-acp n2 p-acp po12 n1 p-acp dt j np1, pns12 vhb dx n1 pc-acp vvi cs pns31 vvi pno32.
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His mercies are renewed every morning, and he remembreth us in our low estate, because his mercy endureth for ever.
His Mercies Are renewed every morning, and he Remember us in our low estate, Because his mercy Endureth for ever.
po31 n2 vbr vvn d n1, cc pns31 vvz pno12 p-acp po12 j n1, c-acp po31 n1 vvz p-acp av.
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But if the case so stand, that my portion shall be in this life only,
But if the case so stand, that my portion shall be in this life only,
cc-acp cs dt n1 av vvi, cst po11 n1 vmb vbi p-acp d n1 av-j,
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then, Nolo, Domine, hanc miserecordiam, saith St. Bernard, Lord, I will have none of this kind of mercy.
then, Nolo, Domine, hanc miserecordiam, Says Saint Bernard, Lord, I will have none of this kind of mercy.
av, fw-la, fw-la, fw-la fw-la, vvz n1 np1, n1, pns11 vmb vhi pix pp-f d n1 pp-f n1.
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If this be the case, I had rather God should frown than smile on me, I had rather he should wound than kiss me,
If this be the case, I had rather God should frown than smile on me, I had rather he should wound than kiss me,
cs d vbb dt n1, pns11 vhd av-c np1 vmd vvi cs vvi p-acp pno11, pns11 vhd av-c pns31 vmd vvi cs vvi pno11,
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and break me on a wheel than lay me in a bed of roses; I had rather have no place on earth than loose my mansion in Heaven.
and break me on a wheel than lay me in a Bed of roses; I had rather have no place on earth than lose my mansion in Heaven.
cc vvb pno11 p-acp dt n1 cs vvb pno11 p-acp dt n1 pp-f n2; pns11 vhd av-c vhb dx n1 p-acp n1 cs vvb po11 n1 p-acp n1.
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If we ask God bread, should he give us a stone? if we ask him fish, should he give us a Serpent? This bread we ask may be a stone, this Fish a Serpent, & liberalis est Deus dum negat;
If we ask God bred, should he give us a stone? if we ask him Fish, should he give us a Serpent? This bred we ask may be a stone, this Fish a Serpent, & liberalis est Deus dum negate;
cs pns12 vvb np1 n1, vmd pns31 vvi pno12 dt n1? cs pns12 vvb pno31 n1, vmd pns31 vvi pno12 dt n1? d n1 pns12 vvb vmb vbi dt n1, d n1 dt n1, cc fw-la fw-la fw-la fw-la vvd;
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God is very liberal if he deny us what we expect as a promise: for the promise is fulfilled though he deny us;
God is very liberal if he deny us what we expect as a promise: for the promise is fulfilled though he deny us;
np1 vbz av j cs pns31 vvb pno12 r-crq pns12 vvb p-acp dt n1: c-acp dt n1 vbz vvn cs pns31 vvb pno12;
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Still it is true, The meek shall inherit the earth. To look back, and sum up all, and so conclude.
Still it is true, The meek shall inherit the earth. To look back, and sum up all, and so conclude.
av pn31 vbz j, dt j vmb vvi dt n1. pc-acp vvi av, cc vvb a-acp d, cc av vvi.
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We have first seen the Wicked in his rise, followed him with our eye to his very Zenith, where like a Comet we saw him blaze a little while and after fall.
We have First seen the Wicked in his rise, followed him with our eye to his very Zenith, where like a Cometam we saw him blaze a little while and After fallen.
pns12 vhb ord vvn dt j p-acp po31 n1, vvd pno31 p-acp po12 n1 p-acp po31 j n1, c-crq av-j dt n1 pns12 vvd pno31 vvi dt j n1 cc p-acp n1.
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We have taken the extent of the promise made to the Meek, and the full compass of his inheritance.
We have taken the extent of the promise made to the Meek, and the full compass of his inheritance.
pns12 vhb vvn dt n1 pp-f dt n1 vvd p-acp dt j, cc dt j n1 pp-f po31 n1.
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And we may now walk about, and tell the towers, and every part of it; That commonly he is full;
And we may now walk about, and tell the towers, and every part of it; That commonly he is full;
cc pns12 vmb av vvi a-acp, cc vvb dt n2, cc d n1 pp-f pn31; cst av-j pns31 vbz j;
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that God is his supply when he is empty; that he supplies him by miracle; that if he do not supply him, it is for his greater gain;
that God is his supply when he is empty; that he supplies him by miracle; that if he do not supply him, it is for his greater gain;
cst np1 vbz po31 n1 c-crq pns31 vbz j; cst pns31 vvz pno31 p-acp n1; cst cs pns31 vdb xx vvi pno31, pn31 vbz p-acp po31 jc n1;
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that God is to him both in poverty and riches, both in life and death, advantage.
that God is to him both in poverty and riches, both in life and death, advantage.
cst np1 vbz p-acp pno31 d p-acp n1 cc n2, av-d p-acp n1 cc n1, n1.
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And all this God doth in a very little while, both pull down the mighty from their seat,
And all this God does in a very little while, both pull down the mighty from their seat,
cc d d np1 vdz p-acp dt j j n1, d vvb a-acp dt j p-acp po32 n1,
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and exalt the humble and meek. and exalt the humble and meek.
cc vvi dt j cc j.
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But what shall God, who is the Antient of dayes, only move in this little while? and shall we whose breath is in our nostrils, sit down and sleep,
But what shall God, who is the Ancient of days, only move in this little while? and shall we whose breath is in our nostrils, fit down and sleep,
cc-acp q-crq vmb np1, r-crq vbz dt j pp-f n2, av-j vvi p-acp d j n1? cc vmb pns12 rg-crq n1 vbz p-acp po12 n2, vvb a-acp cc vvi,
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8484
and hope to purchase this inheritance, in a dream? to think thus of God, is to loose both the while and the inheritance. For God doth not sow Wheat as the Devil doth Tares, dormientibus hominibus, while men sleep.
and hope to purchase this inheritance, in a dream? to think thus of God, is to lose both the while and the inheritance. For God does not sow Wheat as the devil does Tares, dormientibus hominibus, while men sleep.
cc vvb pc-acp vvi d n1, p-acp dt n1? pc-acp vvi av pp-f np1, vbz pc-acp vvi d dt cs cc dt n1. p-acp np1 vdz xx vvi n1 p-acp dt n1 vdz n2, fw-la fw-la, cs n2 vvb.
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The time will come, saith our Saviour of his Disciples, that the bridegroom shall be taken from them; and then shall they fast. The time will come, Says our Saviour of his Disciples, that the bridegroom shall be taken from them; and then shall they fast.
dt n1 vmb vvi, vvz po12 n1 pp-f po31 n2, cst dt n1 vmb vbi vvn p-acp pno32; cc av vmb pns32 av-j.
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Now this PAULULUM, this little while, may seem to be that time, and the Bridegroom to be taken from us.
Now this PAULULUM, this little while, may seem to be that time, and the Bridegroom to be taken from us.
av d fw-la, d j n1, vmb vvi pc-acp vbi d n1, cc dt n1 pc-acp vbi vvn p-acp pno12.
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For his bodily presence, his presence by temporal blessings, of peace and Health and Plenty, we enjoy not;
For his bodily presence, his presence by temporal blessings, of peace and Health and Plenty, we enjoy not;
p-acp po31 j n1, po31 n1 p-acp j n2, pp-f n1 cc n1 cc n1, pns12 vvb xx;
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and therefore we fast and pray, to subdue the Flesh to the Spirit, that the Soul may be more free and active in operation.
and Therefore we fast and pray, to subdue the Flesh to the Spirit, that the Soul may be more free and active in operation.
cc av pns12 vvi cc vvb, pc-acp vvi dt n1 p-acp dt n1, cst dt n1 vmb vbi av-dc j cc j p-acp n1.
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The while is well spent, if we do this.
The while is well spent, if we do this.
dt cs vbz av vvn, cs pns12 vdb d.
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as we best judge of a Tree by the spreading of its branches, and of the Whole by the parts;
as we best judge of a Tree by the spreading of its branches, and of the whole by the parts;
c-acp pns12 js n1 pp-f dt n1 p-acp dt j-vvg pp-f po31 n2, cc pp-f dt j-jn p-acp dt n2;
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But if we will avoyd the bitter curse of Meroz, there is something else to be done in this while. We must come to help the Lord;
But if we will avoid the bitter curse of Meroz, there is something Else to be done in this while. We must come to help the Lord;
p-acp cs pns12 vmb vvi dt j n1 pp-f np1, pc-acp vbz pi av pc-acp vbi vdn p-acp d n1. pns12 vmb vvi pc-acp vvi dt n1;
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help him, by helping his Anointed; help him, by opposing the Wicked man; help him, by promoting the endeavours of loyal Subjects;
help him, by helping his Anointed; help him, by opposing the Wicked man; help him, by promoting the endeavours of loyal Subject's;
vvb pno31, p-acp vvg po31 vvn; vvb pno31, p-acp vvg dt j n1; vvb pno31, p-acp j-vvg dt n2 pp-f j n2-jn;
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help him, by following peace, if so be we can overtake it; help him, by destroying those Sins which hinder him in his work.
help him, by following peace, if so be we can overtake it; help him, by destroying those Sins which hinder him in his work.
vvb pno31, p-acp vvg n1, cs av vbb pns12 vmb vvi pn31; vvb pno31, p-acp vvg d n2 r-crq vvb pno31 p-acp po31 n1.
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8493
For as many times he cannot punish by reason of the importunity of our prayers, so also many times he cannot deliver because of the importunity of our Sins.
For as many times he cannot Punish by reason of the importunity of our Prayers, so also many times he cannot deliver Because of the importunity of our Sins.
p-acp p-acp d n2 pns31 vmbx vvi p-acp n1 pp-f dt n1 pp-f po12 n2, av av d n2 pns31 vmbx vvi c-acp pp-f dt n1 pp-f po12 n2.
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And he may say to us, let me alone, in the one, as well as in the other.
And he may say to us, let me alone, in the one, as well as in the other.
cc pns31 vmb vvi p-acp pno12, vvb pno11 av-j, p-acp dt pi, c-acp av c-acp p-acp dt n-jn.
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And if we let him but alone, and hinder him not by the noyse of our Sins;
And if we let him but alone, and hinder him not by the noise of our Sins;
cc cs pns12 vvb pno31 p-acp j, cc vvi pno31 xx p-acp dt n1 pp-f po12 n2;
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of Sacriledg, for why should we help them, that rob him? of Oppression, for why should he help them, that grind his face? of Uncleanness,
of Sacrilege, for why should we help them, that rob him? of Oppression, for why should he help them, that grind his face? of Uncleanness,
pp-f n1, c-acp q-crq vmd pns12 vvi pno32, cst vvb pno31? pp-f n1, c-acp q-crq vmd pns31 vvi pno32, cst vvd po31 n1? pp-f n1,
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for why should he help them that make his members the members of an Harlot? of Revenge,
for why should he help them that make his members the members of an Harlot? of Revenge,
c-acp q-crq vmd pns31 vvi pno32 cst vvb po31 n2 dt n2 pp-f dt n1? pp-f n1,
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for why should he help them that wound him? of Hypocrisy, for why should he help them that mock him? if we silence these,
for why should he help them that wound him? of Hypocrisy, for why should he help them that mock him? if we silence these,
c-acp q-crq vmd pns31 vvi pno32 cst vvd pno31? pp-f n1, c-acp q-crq vmd pns31 vvi pno32 cst vvb pno31? cs pns12 vvb d,
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then will he move and work forward, and within a while perfect his work.
then will he move and work forward, and within a while perfect his work.
av vmb pns31 vvi cc vvi av-j, cc p-acp dt cs vvi po31 n1.
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And though the people imagine a vain thing, though Jesuites, and worse than Jesuites would drive us out of the land, (for the bottomless pit never sent out worse Locusts than those, that will eat up their own country) yet wait yet a little while,
And though the people imagine a vain thing, though Jesuits, and Worse than Jesuits would drive us out of the land, (for the bottomless pit never sent out Worse Locusts than those, that will eat up their own country) yet wait yet a little while,
cc cs dt n1 vvb dt j n1, cs np2, cc av-jc cs np2 vmd vvi pno12 av pp-f dt n1, (c-acp dt j n1 av-x vvd av jc n2 cs d, cst vmb vvi a-acp po32 d n1) av vvb av dt j n1,
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and keep his way, and he shall exalt us to inherit the land. and keep his Way, and he shall exalt us to inherit the land.
cc vvi po31 n1, cc pns31 vmb vvi pno12 pc-acp vvi dt n1.
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Our Silence shall drown their Noyse, our Patience shall dull the edg of their Malice, our Simplicity shall be wiser than their Policy, our Weakness stronger than their Power,
Our Silence shall drown their Noise, our Patience shall dull the edge of their Malice, our Simplicity shall be Wiser than their Policy, our Weakness Stronger than their Power,
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and our Meekness shall be unto us all in all, even Strength and Policy and Deliverance;
and our Meekness shall be unto us all in all, even Strength and Policy and Deliverance;
cc po12 n1 vmb vbi p-acp pno12 d p-acp d, av n1 cc n1 cc n1;
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and all this after a little while: And then, where there is no while, when Time shall be no more, he shall lead us into those new heavens, and into that new earth wherein dwelleth righteousness;
and all this After a little while: And then, where there is no while, when Time shall be no more, he shall led us into those new heavens, and into that new earth wherein dwells righteousness;
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where there are no war nor rumors of wars, but joy and peace and immortality and eternal life:
where there Are no war nor rumours of wars, but joy and peace and immortality and Eternal life:
c-crq pc-acp vbr dx n1 ccx n2 pp-f n2, cc-acp n1 cc n1 cc n1 cc j n1:
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Into which he bring us, who is that Prince of Peace, even Jesus Christ the Righteous;
Into which he bring us, who is that Prince of Peace, even jesus christ the Righteous;
p-acp r-crq pns31 vvb pno12, r-crq vbz d n1 pp-f n1, j np1 np1 dt j;
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8507
To whom with the Father and the holy Ghost be all honour and glorie now and for ever.
To whom with the Father and the holy Ghost be all honour and glory now and for ever.
p-acp ro-crq p-acp dt n1 cc dt j n1 vbb d n1 cc n1 av cc p-acp av.
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The One and Twentieth SERMON. MATTH. XV. 28. O woman, great is thy faith: be it unto thee even as thou wilt.
The One and Twentieth SERMON. MATTHEW. XV. 28. O woman, great is thy faith: be it unto thee even as thou wilt.
dt crd cc ord n1. av. crd. crd sy n1, j vbz po21 n1: vbb pn31 p-acp pno21 av c-acp pns21 vm2.
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an imperious thing, which will take no denyal;
an imperious thing, which will take no denial;
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THis woman came from the coasts of Tyre and Sidon, saith our Evangelist, v. 21, 22. was a Greek, a Syrophoenician by nation, saith St. Mark, 7. 26. and so a Gentile by birth.
THis woman Come from the coasts of Tyre and Sidon, Says our Evangelist, v. 21, 22. was a Greek, a Syrophoenician by Nation, Says Saint Mark, 7. 26. and so a Gentile by birth.
d n1 vvd p-acp dt n2 pp-f n1 cc np1, vvz po12 np1, n1 crd, crd vbds dt jp, dt np1 p-acp n1, vvz n1 n1, crd crd cc av dt j p-acp n1.
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Which when we remember, saith St. Chrysostom, we cannot but consider the virtue of Christs coming, Which when we Remember, Says Saint Chrysostom, we cannot but Consider the virtue of Christ coming,
r-crq c-crq pns12 vvb, vvz n1 np1, pns12 vmbx p-acp vvi dt n1 pp-f npg1 n-vvg,
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and the power of his most glorious dispensation, which reached from one end of the world unto the other,
and the power of his most glorious Dispensation, which reached from one end of the world unto the other,
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and took in those who had not only forgot God, but had also overturn'd the laws of Nature,
and took in those who had not only forgotten God, but had also overturned the laws of Nature,
cc vvd p-acp d r-crq vhd xx av-j vvn np1, cc-acp vhd av vvn dt n2 pp-f n1,
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and darkned that light which was kindled in their hearts;
and darkened that Light which was kindled in their hearts;
cc vvd cst n1 r-crq vbds vvn p-acp po32 n2;
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which called sinners to repentance, even gross idolaters, and admitted doggs to eat of the childrens bread. which called Sinners to Repentance, even gross Idolaters, and admitted Dogs to eat of the Children's bred.
r-crq vvd n2 p-acp n1, av j n2, cc vvn n2 pc-acp vvi pp-f dt ng2 n1.
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A Greek she was, and in this she bespeaks us Gentiles exire è finibus Tyri & Sidonis, to come out from those coasts which whilst we remain in we are indeed no better then doggs;
A Greek she was, and in this she bespeaks us Gentiles exire è finibus Tyri & Sidonis, to come out from those coasts which while we remain in we Are indeed no better then Dogs;
dt jp pns31 vbds, cc p-acp d pns31 vvz pno12 np1 fw-la fw-la fw-la fw-la cc np1, pc-acp vvi av p-acp d n2 r-crq cs pns12 vvb p-acp pns12 vbr av dx j av n2;
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to leave our sins, and the occasions of sin;
to leave our Sins, and the occasions of since;
pc-acp vvi po12 n2, cc dt n2 pp-f n1;
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to leave the coasts where Sin breaths, and to come to Christ, to be dispossessed of those evil spirits which vex our souls, and will destroy them.
to leave the coasts where since breathes, and to come to christ, to be dispossessed of those evil spirits which vex our Souls, and will destroy them.
pc-acp vvi dt n2 c-crq n1 n2, cc pc-acp vvi p-acp np1, pc-acp vbi vvn pp-f d j-jn n2 r-crq vvb po12 n2, cc vmb vvi pno32.
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The Story of this Cananaean concerns us, you see.
The Story of this Canaanite concerns us, you see.
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But wherefore comes she out of her own coasts? You shall hear that in her loud cry, NONLATINALPHABET, saith the Text, v. 22. she speaks it in a still voice, Her daughter was grievously vexed with a devil.
But Wherefore comes she out of her own coasts? You shall hear that in her loud cry,, Says the Text, v. 22. she speaks it in a still voice, Her daughter was grievously vexed with a Devil.
p-acp q-crq vvz pns31 av pp-f po31 d n2? pn22 vmb vvi cst p-acp po31 av-j vvb,, vvz dt n1, n1 crd pns31 vvz pn31 p-acp dt j n1, po31 n1 vbds av-j vvn p-acp dt n1.
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No wind so powerful to drive us from Tyre and Sidon to Christ, from the coasts of Sin to the land of the living, as Calamity.
No wind so powerful to drive us from Tyre and Sidon to christ, from the coasts of since to the land of the living, as Calamity.
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8521
When we are vexed, eximus; when this wind blows, we presently bethink our selves, and depart out of those coasts.
When we Are vexed, eximus; when this wind blows, we presently bethink our selves, and depart out of those coasts.
c-crq pns12 vbr vvn, fw-la; c-crq d n1 vvz, pns12 av-j vvb po12 n2, cc vvi av pp-f d n2.
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8522
But better stay at home then not be heard when we cry. She cryes; but Christ answers her not a word. Yet she cryes still.
But better stay At home then not be herd when we cry. She cries; but christ answers her not a word. Yet she cries still.
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8523
His Disciples come, and beseech him: His Disciples come, and beseech him:
po31 n2 vvb, cc vvb pno31:
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and then he answers; but his answer is rather a reason of his silence then a grant.
and then he answers; but his answer is rather a reason of his silence then a grant.
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He answers that to help her was beside his errand, that he was not sent to that purpose, but to the lost sheep of the house of Israel.
He answers that to help her was beside his errand, that he was not sent to that purpose, but to the lost sheep of the house of Israel.
pns31 vvz cst pc-acp vvi pno31 vbds p-acp po31 n1, cst pns31 vbds xx vvn p-acp d n1, p-acp p-acp dt j-vvn n1 pp-f dt n1 pp-f np1.
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Non ostiolum spei, not the least wicket of hope is set open to her, not any beam of comfort shines.Non ostiolum Spei, not the least wicket of hope is Set open to her, not any beam of Comfort shines.
np1 fw-la fw-la, xx dt ds n1 pp-f n1 vbz vvn j p-acp pno31, xx d n1 pp-f n1 vvz.
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Lost indeed she was, but not a lost sheep, a dogg rather; and of Canaan she, not of the house of Israel.
Lost indeed she was, but not a lost sheep, a dog rather; and of Canaan she, not of the house of Israel.
j-vvn av pns31 vbds, cc-acp xx dt j-vvn n1, dt n1 av-c; cc pp-f np1 pns31, xx pp-f dt n1 pp-f np1.
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Here is a linguarium, one would think, a muzzel to shut up her mouth in silence for ever, a hedge of thorns to stop up her way:
Here is a linguarium, one would think, a muzzle to shut up her Mouth in silence for ever, a hedge of thorns to stop up her Way:
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but Faith and the Love of her daughter drive her on even against these pricks, and pull her on her knees; NONLATINALPHABET, saith the Text;
but Faith and the Love of her daughter drive her on even against these pricks, and pull her on her knees;, Says the Text;
cc-acp n1 cc dt n1 pp-f po31 n1 vvi pno31 p-acp av p-acp d n2, cc vvi pno31 p-acp po31 n2;, vvz dt n1;
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Like a Dogg she croucheth before him, she falls down and worships him, saying, Lord help me.
Like a Dog she Croucheth before him, she falls down and worships him, saying, Lord help me.
av-j dt n1 pns31 vvz p-acp pno31, pns31 vvz a-acp cc vvz pno31, vvg, n1 vvb pno11.
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And now he who seemed to be deaf to her cry, makes answer to her silence;
And now he who seemed to be deaf to her cry, makes answer to her silence;
cc av pns31 r-crq vvd pc-acp vbi j p-acp po31 n1, vvz n1 p-acp po31 n1;
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and he who regarded not her noyse makes a reply to her reverence and adoration. Not a word from Christ till he sees us upon our knees.
and he who regarded not her noise makes a reply to her Reverence and adoration. Not a word from christ till he sees us upon our knees.
cc pns31 r-crq vvd xx po31 n1 vvz dt n1 p-acp po31 n1 cc n1. xx dt n1 p-acp np1 c-acp pns31 vvz pno12 p-acp po12 n2.
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Our noyse is not alwayes heard, but he speaks when we worship.
Our noise is not always herd, but he speaks when we worship.
po12 n1 vbz xx av vvn, cc-acp pns31 vvz c-crq pns12 vvb.
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But yet his answer carries less fire with it to kindle any hope of comfort then did his Silence.
But yet his answer carries less fire with it to kindle any hope of Comfort then did his Silence.
p-acp av po31 n1 vvz dc n1 p-acp pn31 pc-acp vvi d n1 pp-f n1 av vdd po31 n1.
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8535
Indeed Menander will tell us, NONLATINALPHABET, that silence to a wise man is an answer. But a flat denyal must needs come more unwelcome then silence;
Indeed Menander will tell us,, that silence to a wise man is an answer. But a flat denial must needs come more unwelcome then silence;
np1 np1 vmb vvi pno12,, cst n1 p-acp dt j n1 vbz dt n1. p-acp dt j n1 vmb av vvi av-dc j cs n1;
(30) sermon (DIV1)
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and here is not a bare denyal, but a denyal with a reason, with an NONLATINALPHABET, It is not good to take the childrens bread,
and Here is not a bore denial, but a denial with a reason, with an, It is not good to take the Children's bred,
cc av vbz xx dt j n1, cc-acp dt n1 p-acp dt n1, p-acp dt, pn31 vbz xx j pc-acp vvi dt ng2 n1,
(30) sermon (DIV1)
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and to cast it to doggs. and to cast it to Dogs.
cc pc-acp vvi pn31 p-acp n2.
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What now can this distressed woman reply? or how will she be able to hold up her side,
What now can this distressed woman reply? or how will she be able to hold up her side,
q-crq av vmb d j-vvn n1 n1? cc q-crq vmb pns31 vbi j pc-acp vvi a-acp po31 n1,
(30) sermon (DIV1)
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now she is come ad NONLATINALPHABET, to the hardest part of the Dialogue, which the Orators call Contention? What can she answer to Reason? Behold, I will not say a facelious or witty, but a wise answer.
now she is come and, to the Hardest part of the Dialogue, which the Orators call Contention? What can she answer to Reason? Behold, I will not say a facelious or witty, but a wise answer.
av pns31 vbz vvn cc, p-acp dt js n1 pp-f dt n1, r-crq dt n2 vvb n1? q-crq vmb pns31 vvi p-acp n1? vvb, pns11 vmb xx vvi dt j cc j, cc-acp dt j n1.
(30) sermon (DIV1)
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Behold an apple of gold in a picture of silver. Here is a cloud drawn over her;
Behold an apple of gold in a picture of silver. Here is a cloud drawn over her;
vvb dt n1 pp-f n1 p-acp dt n1 pp-f n1. av vbz dt n1 vvn p-acp pno31;
(30) sermon (DIV1)
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yet her faith sees a star in this cloud: and by a strange kind of Alchimy she draws light out of darkness;
yet her faith sees a star in this cloud: and by a strange kind of Alchemy she draws Light out of darkness;
av po31 n1 vvz dt n1 p-acp d n1: cc p-acp dt j n1 pp-f n1 pns31 vvz n1 av pp-f n1;
(30) sermon (DIV1)
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and makes that sharp denyal the foundation of a grant.
and makes that sharp denial the Foundation of a grant.
cc vvz d j n1 dt n1 pp-f dt n1.
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She answers by way of concession, Truth, Lord: The Jewes are Children; nay, Masters: let them have the bread. I am a Dogg, and am content with a Doggs reward;
She answers by Way of concession, Truth, Lord: The Jews Are Children; nay, Masters: let them have the bred. I am a Dog, and am content with a Dogs reward;
pns31 vvz p-acp n1 pp-f n1, n1, n1: dt np2 vbr n2; uh, n2: vvb pno32 vhi dt n1. pns11 vbm dt n1, cc vbm j p-acp dt ng1 n1;
(30) sermon (DIV1)
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even with the crums that fall from the Table. His silence she answers with her knee, and his bitter answer with humility;
even with the crumbs that fallen from the Table. His silence she answers with her knee, and his bitter answer with humility;
av p-acp dt n2 cst vvb p-acp dt n1. po31 n1 pns31 vvz p-acp po31 n1, cc po31 j n1 p-acp n1;
(30) sermon (DIV1)
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an answer which Wisdome it self doth not only approve but admire; Then Jesus answered, and said unto her, O woman, great is thy faith:
an answer which Wisdom it self does not only approve but admire; Then jesus answered, and said unto her, Oh woman, great is thy faith:
dt n1 r-crq n1 pn31 n1 vdz xx av-j vvi cc-acp vvb; av np1 vvd, cc vvd p-acp pno31, uh n1, j vbz po21 n1:
(30) sermon (DIV1)
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be it unto thee even as thou wilt. Before, silence; now admiration: before, a reproof; now, a commendation:be it unto thee even as thou wilt. Before, silence; now admiration: before, a reproof; now, a commendation:
vbb pn31 p-acp pno21 av c-acp pns21 vm2. p-acp, n1; av n1: a-acp, dt n1; av, dt n1:
(30) sermon (DIV1)
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before, a dogg, now, a woman: before, not a crum; now, more bread then the children.
before, a dog, now, a woman: before, not a crumb; now, more bred then the children.
a-acp, dt n1, av, dt n1: a-acp, xx dt n1; av, dc n1 cs dt n2.
(30) sermon (DIV1)
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8548
She cryed before and Christ answered not; but now Christ answers, and not only gives her a crum, but the whole table;
She cried before and christ answered not; but now christ answers, and not only gives her a crumb, but the Whole table;
pns31 vvd a-acp cc np1 vvd xx; cc-acp av np1 vvz, cc xx av-j vvz pno31 dt n1, cc-acp dt j-jn n1;
(30) sermon (DIV1)
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And because we are told, Magnitudo virtutis ostenditur in effectu, that the greatness of virtue is best seen in the effects;
And Because we Are told, Magnitudo virtue Ostenditur in effectu, that the greatness of virtue is best seen in the effects;
cc c-acp pns12 vbr vvn, fw-la fw-la fw-la p-acp fw-la, cst dt n1 pp-f n1 vbz js vvn p-acp dt n2;
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8549
answers her with a FIAT TIBI, Be it unto thee even as thou wilt! The words which I have read are the last part and conclusion of the Dialogue; a happy conclusion.
answers her with a FIAT TIBI, Be it unto thee even as thou wilt! The words which I have read Are the last part and conclusion of the Dialogue; a happy conclusion.
vvz pno31 p-acp dt zz fw-la, vbb pn31 p-acp pno21 av c-acp pns21 vm2! dt n2 r-crq pns11 vhb vvn vbr dt ord n1 cc n1 pp-f dt n1; dt j n1.
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For where Misery begins well, and holds out and perseveres, Christ alwayes concludes in mercy.
For where Misery begins well, and holds out and perseveres, christ always concludes in mercy.
p-acp q-crq n1 vvz av, cc vvz av cc fw-la, np1 av vvz p-acp n1.
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8551
Truth, Lord, is answered with O mulier; and a prayer for a crum is rewarded with a grant of all we can desire.Truth, Lord, is answered with O mulier; and a prayer for a crumb is rewarded with a grant of all we can desire.
n1, n1, vbz vvn p-acp fw-la fw-la; cc dt n1 p-acp dt n1 vbz vvn p-acp dt n1 pp-f d pns12 vmb vvi.
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So then the parts are two; a Commendation of the womans faith, and a Grant of her request.
So then the parts Are two; a Commendation of the woman's faith, and a Grant of her request.
av av dt n2 vbr crd; dt n1 pp-f dt ng1 n1, cc dt n1 pp-f po31 n1.
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And of these we will speak in their order. The commendation is not ordinary, nor delivered by way of common expression:
And of these we will speak in their order. The commendation is not ordinary, nor Delivered by Way of Common expression:
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but here we have NONLATINALPHABET, an holy exclamation; O woman, great is thy faith! This is not Signum perturbati animi, sed docentis Magistri;
but Here we have, an holy exclamation; Oh woman, great is thy faith! This is not Signum perturbati animi, sed docentis Magistri;
cc-acp av pns12 vhb, dt j n1; uh n1, j vbz po21 n1! d vbz xx fw-la fw-la fw-la, fw-la fw-la fw-la;
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We must not conceive this to be the sign of any motion or perturbation in Christ,
We must not conceive this to be the Signen of any motion or perturbation in christ,
pns12 vmb xx vvi d pc-acp vbi dt n1 pp-f d n1 cc n1 p-acp np1,
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but the lesson of a good Master, who would move us to admiration, that admiration might win us to faith.
but the Lesson of a good Master, who would move us to admiration, that admiration might win us to faith.
cc-acp dt n1 pp-f dt j n1, r-crq vmd vvi pno12 p-acp n1, cst n1 vmd vvi pno12 p-acp n1.
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8557
Exprimit in se, ut exprimat de te; In himself he expresseth it, that he may bring it from us.Expresses in se, ut exprimat de te; In himself he Expresses it, that he may bring it from us.
vvb p-acp fw-la, fw-la n1 fw-la fw-la; p-acp px31 pns31 vvz pn31, cst pns31 vmb vvi pn31 p-acp pno12.
(30) sermon (DIV1)
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8558
In anger he is, that we may be angry with our sin: In grief he complains, that we may be grieved for our selves:
In anger he is, that we may be angry with our since: In grief he complains, that we may be grieved for our selves:
p-acp n1 pns31 vbz, cst pns12 vmb vbi j p-acp po12 n1: p-acp n1 pns31 vvz, cst pns12 vmb vbi vvn p-acp po12 n2:
(30) sermon (DIV1)
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8559
and he is loud in his approbations, to awake our sloth, and to make us active in the pursuit of that which he admires. Per tropum probat, aut miratur;
and he is loud in his approbations, to awake our sloth, and to make us active in the pursuit of that which he admires. Per tropum Probat, Or miratur;
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when he commends, or admires, he doth it by a trope.
when he commends, or admires, he does it by a trope.
c-crq pns31 vvz, cc vvz, pns31 vdz pn31 p-acp dt n1.
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8561
If his plain instructions will not prevail, he is content to condescend, and bring us to belief by a figure.
If his plain instructions will not prevail, he is content to condescend, and bring us to belief by a figure.
cs po31 j n2 vmb xx vvi, pns31 vbz j pc-acp vvi, cc vvb pno12 p-acp n1 p-acp dt n1.
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8562
But now what is it that Christ commends and admires? It is the greatness of the womans faith.
But now what is it that christ commends and admires? It is the greatness of the woman's faith.
p-acp av q-crq vbz pn31 cst np1 vvz cc vvz? pn31 vbz dt n1 pp-f dt ng1 n1.
(30) sermon (DIV1)
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Now Faith may be said to be great either in respect had to the Understanding, or to the Will.
Now Faith may be said to be great either in respect had to the Understanding, or to the Will.
av n1 vmb vbi vvn pc-acp vbi j av-d p-acp n1 vhd p-acp dt n1, cc p-acp dt n1.
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For the act of Faith proceeds from them both:
For the act of Faith proceeds from them both:
p-acp dt n1 pp-f n1 vvz p-acp pno32 d:
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and it may be said to increase and be great, either as the Understanding receives more light, or the Will more warmth;
and it may be said to increase and be great, either as the Understanding receives more Light, or the Will more warmth;
cc pn31 vmb vbi vvn pc-acp vvi cc vbi j, av-d c-acp dt n1 vvz dc n1, cc dt n1 dc n1;
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as the one doth more firmly assent, and the other more readily embrace.
as the one does more firmly assent, and the other more readily embrace.
c-acp dt pi vdz av-dc av-j vvi, cc dt j-jn n1 av-j vvi.
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In the Understanding it is raised by certainty and assurance, and in the Will by devotion and confidence.
In the Understanding it is raised by certainty and assurance, and in the Will by devotion and confidence.
p-acp dt n1 pn31 vbz vvn p-acp n1 cc n1, cc p-acp dt n1 p-acp n1 cc n1.
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8568
This womans faith was great in both respects.
This woman's faith was great in both respects.
d ng1 n1 vbds j p-acp d n2.
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She most firmly believed Christ to be the Lord, able to work a miracle on her daughter:
She most firmly believed christ to be the Lord, able to work a miracle on her daughter:
pns31 av-ds av-j vvn np1 pc-acp vbi dt n1, j pc-acp vvi dt n1 p-acp po31 n1:
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and her Devotion and Confidence so strongly built, that neither Silence nor Denyal nor a Reproach could shake it!
and her Devotion and Confidence so strongly built, that neither Silence nor Denial nor a Reproach could shake it!
cc po31 n1 cc n1 av av-j vvn, cst dx n1 ccx n1 ccx dt n1 vmd vvi pn31!
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Whose very Glory is the good of his creature.
Whose very Glory is the good of his creature.
rg-crq j n1 vbz dt j pp-f po31 n1.
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we will therefore contemplate this womans Faith in those several fruits it brought forth; in her Patience, in her Humility, in her Perseverance;
we will Therefore contemplate this woman's Faith in those several fruits it brought forth; in her Patience, in her Humility, in her Perseverance;
pns12 vmb av vvi d ng1 n1 p-acp d j n2 pn31 vvd av; p-acp po31 n1, p-acp po31 n1, p-acp po31 n1;
(30) sermon (DIV1)
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8574
Which are those lesser stars that shine in the firmament of our souls, and borrow their light from the lustre of Faith, as from their Sun.
Which Are those lesser Stars that shine in the firmament of our Souls, and borrow their Light from the lustre of Faith, as from their Sun.
r-crq vbr d jc n2 cst vvb p-acp dt n1 pp-f po12 n2, cc vvi po32 n1 p-acp dt n1 pp-f n1, c-acp p-acp po32 n1
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8575
And first, we cannot but admire her Patience;
And First, we cannot but admire her Patience;
cc ord, pns12 vmbx p-acp vvi po31 n1;
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8576
Which is bona valetudo fidei, the very health of Faith, saith Tertullian, and shews it to be of a good growth.
Which is Bona valetudo fidei, the very health of Faith, Says Tertullian, and shows it to be of a good growth.
r-crq vbz fw-la fw-la fw-la, dt j n1 pp-f n1, vvz np1, cc vvz pn31 pc-acp vbi pp-f dt j n1.
(30) sermon (DIV1)
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8577
And surely if Socrates was stiled senex perpessitius for his great sufferance, this Canaanitess may well be called mulier perpessitia, a woman which endured much; in her misery, reproach;
And surely if Socrates was styled senex perpessitius for his great sufferance, this Canaanitess may well be called mulier perpessitia, a woman which endured much; in her misery, reproach;
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(30) sermon (DIV1)
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8578
in the bitterness of her soul, a repulse, silence, and denyal, and the name of dogg. Fabius Verrucosus was wont to call that grant which was given with some roughness and asperity, panem lapidosum, stony and gravelly bread, which will sooner break the teeth than nourish the body.
in the bitterness of her soul, a repulse, silence, and denial, and the name of dog. Fabius Verrucosus was wont to call that grant which was given with Some roughness and asperity, Bread lapidosum, stony and gravelly bred, which will sooner break the teeth than nourish the body.
p-acp dt n1 pp-f po31 n1, dt n1, n1, cc n1, cc dt n1 pp-f n1. np1 np1 vbds j pc-acp vvi d n1 r-crq vbds vvn p-acp d n1 cc n1, fw-la fw-la, j cc av-jn vvn, r-crq n1 av-c vvi dt n2 cs vvi dt n1.
(30) sermon (DIV1)
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8579
What then think you is a denyal with a reproach? Not bread, but a stone.
What then think you is a denial with a reproach? Not bred, but a stone.
q-crq av vvb pn22 vbz dt n1 p-acp dt n1? xx n1, cc-acp dt n1.
(30) sermon (DIV1)
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8580
Yet we see this womans Patience was able to digest this stone, and turn it into bread.
Yet we see this woman's Patience was able to digest this stone, and turn it into bred.
av pns12 vvb d ng1 n1 vbds j pc-acp vvi d n1, cc vvb pn31 p-acp n1.
(30) sermon (DIV1)
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8581
And indeed this is one part of a Christians Omnipotency; his Patience is infinite, and suffereth all things: It swalloweth down stones.
And indeed this is one part of a Christians Omnipotency; his Patience is infinite, and suffers all things: It swalloweth down stones.
cc av d vbz crd n1 pp-f dt njpg2 n1; po31 n1 vbz j, cc vvz d n2: pn31 vvz a-acp n2.
(30) sermon (DIV1)
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8582
Christ himself was a stone of offense, but yet Patience digests this stone with disgraces, with poverty, with afflictions, with martyrdome, with sword and persecution, and makes them beatitudes.
christ himself was a stone of offence, but yet Patience digests this stone with disgraces, with poverty, with afflictions, with martyrdom, with sword and persecution, and makes them Beatitudes.
np1 px31 vbds dt n1 pp-f n1, cc-acp av n1 vvz d n1 p-acp n2, p-acp n1, p-acp n2, p-acp n1, p-acp n1 cc n1, cc vvz pno32 n2.
(30) sermon (DIV1)
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8583
Never any contumely, never any loss, never any smart so great, which could weary a true Christian Patience: Talia tantáque documenta, saith Tertullian:
Never any contumely, never any loss, never any smart so great, which could weary a true Christian Patience: Talia tantáque Documenta, Says Tertullian:
av-x d n1, av-x d n1, av-x d n1 av j, r-crq vmd vvi dt j njp n1: np1 fw-la fw-la, vvz np1:
(30) sermon (DIV1)
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8584
Such precepts, such examples have we of Patience, as that with Infidels they seem incredible, and call in question the truth of our profession.
Such Precepts, such Examples have we of Patience, as that with Infidels they seem incredible, and call in question the truth of our profession.
d n2, d n2 vhb pns12 pp-f n1, c-acp cst p-acp n2 pns32 vvb j, cc vvb p-acp n1 dt n1 pp-f po12 n1.
(30) sermon (DIV1)
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8585
But with us they are the very ground and foundation of our Faith. NONLATINALPHABET, saith Gordius the Martyr in St. Basil;
But with us they Are the very ground and Foundation of our Faith., Says Gordius the Martyr in Saint Basil;
p-acp p-acp pno12 pns32 vbr dt j n1 cc n1 pp-f po12 n1., vvz np1 dt n1 p-acp n1 np1;
(30) sermon (DIV1)
365
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8586
What a loss am I at, that I can dye but once for my Saviour? No Christian whose Patience hath not met with a stone; if not Martyrdome, yet Poverty; if not Poverty, yet Contumely.What a loss am I At, that I can die but once for my Saviour? No Christian whose Patience hath not met with a stone; if not Martyrdom, yet Poverty; if not Poverty, yet Contumely.
r-crq dt n1 vbm pns11 p-acp, cst pns11 vmb vvi cc-acp a-acp p-acp po11 n1? uh-dx njp rg-crq n1 vhz xx vvn p-acp dt n1; cs xx n1, av n1; cs xx n1, av n1.
(30) sermon (DIV1)
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In labors abundantly, in stripes above measure, in deaths oft. And could St. Paul do no more? Yes; he could:In labors abundantly, in stripes above measure, in death's oft. And could Saint Paul do no more? Yes; he could:
p-acp n2 av-j, p-acp n2 p-acp n1, p-acp n2 av. cc vmd n1 np1 vdb dx dc? uh; pns31 vmd:
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Sed ubi historiam perstare non potuit, votum attulit; when he could not fill up his history;said ubi historiam perstare non Potuit, Votum attulit; when he could not fill up his history;
vvd fw-la fw-la vvi fw-la n1, fw-la fw-la; c-crq pns31 vmd xx vvi a-acp po31 n1;
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he brings in a wish, even to endure the pains of hell for the salvation of Israel, his kinsmen according to the flesh;
he brings in a wish, even to endure the pains of hell for the salvation of Israel, his kinsmen according to the Flesh;
pns31 vvz p-acp dt n1, av pc-acp vvi dt n2 pp-f n1 p-acp dt n1 pp-f np1, po31 n2 vvg p-acp dt n1;
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I cannot now say that this womans Patience was so great;
I cannot now say that this woman's Patience was so great;
pns11 vmbx av vvi cst d ng1 n1 vbds av j;
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but she received those darts of denyals, of disgrace, clypeo patientiae, upon the buckler of Patience:
but she received those darts of denials, of disgrace, clypeo patientiae, upon the buckler of Patience:
cc-acp pns31 vvd d n2 pp-f n2, pp-f n1, fw-la fw-la, p-acp dt n1 pp-f n1:
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and a Denyal with Reproch, is, if not so terrible as Hell, yet many times as bitter as Death.
and a Denial with Reproach, is, if not so terrible as Hell, yet many times as bitter as Death.
cc dt n1 p-acp n1, vbz, cs xx av j c-acp n1, av d n2 c-acp j c-acp n1.
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I may be bold to say, A Patience it was that represented to our Saviour (though a dark,
I may be bold to say, A Patience it was that represented to our Saviour (though a dark,
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yet) a picture of his own. Hinc vel maximè, Pharisaei, Dominum agnoscere debuistis. Patientiam hujusmodi nemo hominum perpetraret, saith Tertullian to the Pharisees.
yet) a picture of his own. Hinc vel maximè, Pharisees, Dominum agnoscere debuistis. Patientiam hujusmodi nemo hominum perpetraret, Says Tertullian to the Pharisees.
av) dt n1 pp-f po31 d. fw-la fw-la fw-la, np1, fw-la fw-la fw-la. fw-la fw-la np1 fw-la fw-la, vvz np1 p-acp dt np2.
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If there had been no other argument to prove Christ God, yet his wonderful Patience had been sufficient.
If there had been no other argument to prove christ God, yet his wondered Patience had been sufficient.
cs pc-acp vhd vbn dx j-jn n1 pc-acp vvi np1 np1, av po31 j n1 vhd vbn j.
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So we may truly say, Were there no other argument to prove that this womans Faith was great, yet this great measure of Patience were enough to make it good:
So we may truly say, Were there no other argument to prove that this woman's Faith was great, yet this great measure of Patience were enough to make it good:
av pns12 vmb av-j vvi, vbdr a-acp dx j-jn n1 pc-acp vvi cst d ng1 n1 vbds j, av d j n1 pp-f n1 vbdr av-d pc-acp vvi pn31 j:
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For so great a Patience could scarce have subsisted if Christ had not been in her of a truth.
For so great a Patience could scarce have subsisted if christ had not been in her of a truth.
c-acp av j dt n1 vmd av-j vhi vvn cs np1 vhd xx vbn p-acp pno31 pp-f dt n1.
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Next follows her Humility, a companion of Patience. Quis humilis, nisi patiens? saith Tertullian: There cannot be Humility without Patience, nor Patience without Humility.
Next follows her Humility, a Companion of Patience. Quis Humilis, nisi Patient? Says Tertullian: There cannot be Humility without Patience, nor Patience without Humility.
ord vvz po31 n1, dt n1 pp-f n1. fw-la fw-la, fw-la n1? vvz np1: a-acp vmbx vbi n1 p-acp n1, ccx n1 p-acp n1.
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But here we have even NONLATINALPHABET, as the Father speaks, an extreme humility; Humility on the ground:
But Here we have even, as the Father speaks, an extreme humility; Humility on the ground:
p-acp av pns12 vhb av, c-acp dt n1 vvz, dt j-jn n1; n1 p-acp dt n1:
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NONLATINALPHABET, she worshipt him. Not a humility which stayes at home, but which comes out of her coasts after Christ. She cryes after him; he answers not. She falls on the ground;
, she worshipped him. Not a humility which stays At home, but which comes out of her coasts After christ. She cries After him; he answers not. She falls on the ground;
, pns31 vvd pno31. xx dt n1 r-crq vvz p-acp n1-an, cc-acp r-crq vvz av pp-f po31 n2 p-acp np1. pns31 vvz p-acp pno31; pns31 vvz xx. pns31 vvz p-acp dt n1;
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he calls her dogg. A humility that is not silent; but helps Christ to accuse her.
he calls her dog. A humility that is not silent; but helps christ to accuse her.
pns31 vvz po31 n1. dt n1 cst vbz xx j; cc-acp vvz np1 pc-acp vvi pno31.
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A Humility not at the lower end, but under the table, content with the crums which fall to the doggs.
A Humility not At the lower end, but under the table, content with the crumbs which fallen to the Dogs.
dt n1 xx p-acp dt jc n1, cc-acp p-acp dt n1, j p-acp dt n2 r-crq vvb p-acp dt n2.
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Thus doth the Soul by true Humility go out from God to meet him, and beholding his immense Goodness looks back unto her self,
Thus does the Soul by true Humility go out from God to meet him, and beholding his immense goodness looks back unto her self,
av vdz dt n1 p-acp j n1 vvb av p-acp np1 pc-acp vvi pno31, cc vvg po31 j n1 vvz av p-acp po31 n1,
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and dwells in the contemplation of her own poverty;
and dwells in the contemplation of her own poverty;
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and being conscious of her own emptiness and nihiliety, she stands at gaze, and trembles at that unmeasurable Goodness which filleth all things.
and being conscious of her own emptiness and nihiliety, she Stands At gaze, and trembles At that unmeasurable goodness which fills all things.
cc vbg j pp-f po31 d n1 cc n1, pns31 vvz p-acp n1, cc vvz p-acp d j n1 r-crq vvz d n2.
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Ecce, saith St. Augustine, factus sum mihi regio egestatis. This consideration hath laid me waste;Ecce, Says Saint Augustine, factus sum mihi Regio egestatis. This consideration hath laid me waste;
fw-la, vvz n1 np1, fw-la fw-la fw-la fw-la fw-la. d n1 vhz vvn pno11 vvi;
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I am become to my self a wilderness, where I can discover nothing but unruly passions and noysome lusts, ready to take my soul and devoure it.
I am become to my self a Wilderness, where I can discover nothing but unruly passion and noisome Lustiest, ready to take my soul and devour it.
pns11 vbm vvn p-acp po11 n1 dt n1, c-crq pns11 vmb vvi pix cc-acp j n2 cc j n2, j pc-acp vvi po11 n1 cc vvi pn31.
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Foelix anima quae taliter exit à Deo! Felix anima Quae taliter exit à God!
fw-la fw-la fw-la fw-la fw-la fw-fr fw-la!
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Happy soul that so departs from God! It is a good flight from him which Humility makes.
Happy soul that so departs from God! It is a good flight from him which Humility makes.
j n1 cst av vvz p-acp np1 pn31 vbz dt j n1 p-acp pno31 r-crq n1 vvz.
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For thus to go away from God into the valley of our own imperfections is to meet him.
For thus to go away from God into the valley of our own imperfections is to meet him.
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but looks upon the very face of God, and stares upon him, if he refuse to hear.
but looks upon the very face of God, and stares upon him, if he refuse to hear.
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We are then most near him when we place our selves at such a distance: As the best way to enjoy the Sun is not to live in his sphere.
We Are then most near him when we place our selves At such a distance: As the best Way to enjoy the Sun is not to live in his sphere.
pns12 vbr av av-ds av-j pno31 c-crq pns12 vvb po12 n2 p-acp d dt n1: c-acp dt js n1 pc-acp vvi dt n1 vbz xx pc-acp vvi p-acp po31 n1.
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We must therefore learn by this Woman here to take heed how we grace our selves.
We must Therefore Learn by this Woman Here to take heed how we grace our selves.
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8613
When Perseus the Macedonian King had rebelled against the Romans, and was now overthrown by Aemilius, he wrote unto them letters of submission,
When Perseus the Macedonian King had rebelled against the Roman, and was now overthrown by Aemilius, he wrote unto them letters of submission,
c-crq np1 dt jp n1 vhd vvd p-acp dt njp2, cc vbds av vvn p-acp np1, pns31 vvd p-acp pno32 n2 pp-f n1,
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8614
but dated them with the name of Perseus the King; and therefore the Consul would not answer them.
but dated them with the name of Perseus the King; and Therefore the Consul would not answer them.
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Sensit Perseus cujus nominis esse obliviscendum, saith Livy;Saint Perseus cujus Nominis esse obliviscendum, Says Livy;
fw-la np1 fw-la fw-la fw-la fw-la, vvz np1;
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Perseus quickly perceived what name he was to forget, and therefore leaving out the title of King, he writes the letters again, and so received an answer.
Perseus quickly perceived what name he was to forget, and Therefore leaving out the title of King, he writes the letters again, and so received an answer.
np1 av-j vvd r-crq n1 pns31 vbds pc-acp vvi, cc av vvg av dt n1 pp-f n1, pns31 vvz dt n2 av, cc av vvd dt n1.
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8617
What Perseus there did by constraint, this woman here performs in true humility;
What Perseus there did by constraint, this woman Here performs in true humility;
q-crq np1 a-acp vdd p-acp n1, d n1 av vvz p-acp j n1;
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forgets the name of child, nay of woman, and to gain but a crum stiles herself a dogg. A pattern for us, to learn to think our selves but Doggs, that we may be Children.
forgets the name of child, nay of woman, and to gain but a crumb stile herself a dog. A pattern for us, to Learn to think our selves but Dogs, that we may be Children.
vvz dt n1 pp-f n1, uh pp-f n1, cc pc-acp vvi p-acp dt n1 n1 px31 dt n1. dt n1 p-acp pno12, pc-acp vvi pc-acp vvi po12 n2 p-acp n2, cst pns12 vmb vbi n2.
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8619
For nothing can make the heavens as brass unto us, to deny their influence, but a high conceit of our own worth.
For nothing can make the heavens as brass unto us, to deny their influence, but a high conceit of our own worth.
p-acp pix vmb vvi dt n2 p-acp n1 p-acp pno12, pc-acp vvi po32 n1, cc-acp dt j n1 pp-f po12 d n1.
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8620
If no beam of the Sun touch the in the midst of a field at noon day, thou canst not but think some thick cloud is cast between thee and the light;
If no beam of the Sun touch thee in the midst of a field At noon day, thou Canst not but think Some thick cloud is cast between thee and the Light;
cs dx n1 pp-f dt n1 vvb pno32 p-acp dt n1 pp-f dt n1 p-acp n1 n1, pns21 vm2 xx cc-acp vvi d j n1 vbz vvn p-acp pno21 cc dt n1;
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8621
and if amongst that myriad of blessings which flow from the Fountain of light, none reach home to thee, it is because thou art too full already,
and if among that myriad of blessings which flow from the Fountain of Light, none reach home to thee, it is Because thou art too full already,
cc cs p-acp d crd pp-f n2 r-crq vvb p-acp dt n1 pp-f n1, pix n1 av-an p-acp pno21, pn31 vbz c-acp pns21 vb2r av j av,
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8622
and hast shut out God by the conceit of thy own bulk and greatness.
and hast shut out God by the conceit of thy own bulk and greatness.
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8623
Certainly, nothing can conquer Majesty but Humility, which layeth her foundation low, but raiseth her building to heaven. This Canaanitess is a Dogg;
Certainly, nothing can conquer Majesty but Humility, which Layeth her Foundation low, but Raiseth her building to heaven. This Canaanitess is a Dog;
av-j, pix vmb vvi n1 p-acp n1, r-crq vvz po31 n1 j, cc-acp vvz po31 n1 p-acp n1. d n2-j vbz dt n1;
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8624
Christ calls her woman: She deserves not a crum, he grants her the whole loaf,
christ calls her woman: She deserves not a crumb, he grants her the Whole loaf,
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8625
and seals his Grant with a FIAT TIBI: It shall be to Humility even as she will.
and Seals his Grant with a FIAT TIBI: It shall be to Humility even as she will.
cc vvz po31 n1 p-acp dt zz fw-la: pn31 vmb vbi p-acp n1 av c-acp pns31 vmb.
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8626
And now, in the third place, her Humility Ushers in her Heat and Perseverance in prayer. Pride is as glass: Vitream reddit mentem, saith Damianus;
And now, in the third place, her Humility Ushers in her Heat and Perseverance in prayer. Pride is as glass: Vitream Render mentem, Says Damianus;
cc av, p-acp dt ord n1, po31 n1 vvz p-acp po31 n1 cc n1 p-acp n1. n1 vbz p-acp n1: vvb n1 fw-la, vvz np1;
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8627
It makes the mind brittle and frail. Glitter she doth, and make a fair shew; but upon a touch or fall is broken asunder.
It makes the mind brittle and frail. Glitter she does, and make a fair show; but upon a touch or fallen is broken asunder.
pn31 vvz dt n1 j cc j. vvb pns31 vdz, cc vvi dt j n1; cc-acp p-acp dt n1 cc n1 vbz vvn av.
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8628
Not only a Reproach, which is ictus, a blow, but Silence, which can be but tactus, a touch, dasheth her to pieces.
Not only a Reproach, which is ictus, a blow, but Silence, which can be but tactus, a touch, dasheth her to Pieces.
xx av-j dt n1, r-crq vbz fw-la, dt n1, cc-acp n1, r-crq vmb vbi p-acp fw-la, dt n1, vvz pno31 p-acp n2.
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8629
Reproach Pride and she swells into anger, infermento est; she is ready to return the Dogg upon Christ.
Reproach Pride and she Swells into anger, infermento est; she is ready to return the Dog upon christ.
n1 n1 cc pns31 vvz p-acp n1, fw-la fw-la; pns31 vbz j pc-acp vvi dt n1 p-acp np1.
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8630
But Humility is murus aheneus, a wall of brass, and endureth all the batteries of opposition.
But Humility is Murus aheneus, a wall of brass, and Endureth all the batteries of opposition.
p-acp n1 vbz fw-la fw-la, dt n1 pp-f n1, cc vvz d dt n2 pp-f n1.
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8631
Is Christ silent? she cryes still, she follows after, she falls on her knees. Calls her Dogg; she confesseth it.
Is christ silent? she cries still, she follows After, she falls on her knees. Calls her Dog; she Confesses it.
vbz np1 j? pns31 vvz av, pns31 vvz a-acp, pns31 vvz p-acp po31 n2. np1 po31 n1; pns31 vvz pn31.
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8632
She will endure any thing, hear any thing, bear any thing, do any thing; and all this to gain but a crum:
She will endure any thing, hear any thing, bear any thing, do any thing; and all this to gain but a crumb:
pns31 vmb vvi d n1, vvb d n1, vvb d n1, vdb d n1; cc d d pc-acp vvi p-acp dt n1:
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8633
From Humility springs this her Fervor and Perseverance, NONLATINALPHABET, from the depth of an humble and low conceit of her self.
From Humility springs this her Fervor and Perseverance,, from the depth of an humble and low conceit of her self.
p-acp n1 vvz d po31 n1 cc n1,, p-acp dt n1 pp-f dt j cc j n1 pp-f po31 n1.
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8634
A common error it is reigning amongst us, and our Pride begets it, when we frame unto our selves a facil and easie God;
A Common error it is reigning among us, and our Pride begets it, when we frame unto our selves a Facil and easy God;
dt j n1 pn31 vbz vvg p-acp pno12, cc po12 n1 vvz pn31, c-crq pns12 vvb p-acp po12 n2 dt j cc j np1;
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8635
a God who will be commanded of us, and led as it were in a string;
a God who will be commanded of us, and led as it were in a string;
dt n1 r-crq vmb vbi vvn pp-f pno12, cc vvn c-acp pn31 vbdr p-acp dt n1;
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8636
a God that will welcome us whensoever we come, and be content with whatsoever little we bring.
a God that will welcome us whensoever we come, and be content with whatsoever little we bring.
dt n1 cst vmb vvi pno12 c-crq pns12 vvb, cc vbi j p-acp r-crq j pns12 vvb.
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8637
This is nothing else but to set up a God of our own making, an idole.
This is nothing Else but to Set up a God of our own making, an idol.
d vbz pix av cc-acp pc-acp vvi a-acp dt n1 pp-f po12 d vvg, dt n1.
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8638
For what else is Idolatry but the mistake of that God whom we chuse to serve? But if we knew our selves,
For what Else is Idolatry but the mistake of that God whom we choose to serve? But if we knew our selves,
p-acp r-crq av vbz n1 p-acp dt n1 pp-f cst np1 ro-crq pns12 vvb pc-acp vvi? p-acp cs pns12 vvd po12 n2,
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8639
if we knew the distance between heaven and earth, the difference between God and a Worm, we should find God to be a God of state and magnificence, qui solet difficilem habere januam, whose gates open not so easily as we suppose;
if we knew the distance between heaven and earth, the difference between God and a Worm, we should find God to be a God of state and magnificence, qui Solent difficilem habere januam, whose gates open not so Easily as we suppose;
cs pns12 vvd dt n1 p-acp n1 cc n1, dt n1 p-acp np1 cc dt n1, pns12 vmd vvi np1 pc-acp vbi dt n1 pp-f n1 cc n1, fw-fr n1 fw-la fw-la fw-la, rg-crq n2 vvb xx av av-j c-acp pns12 vvb;
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8640
a God who expects that our addresses unto him should be accurate, and joyn'd with long attendance and expectancy.
a God who expects that our Addresses unto him should be accurate, and joined with long attendance and expectancy.
dt n1 r-crq vvz d po12 n2 p-acp pno31 vmd vbi j, cc vvn p-acp j n1 cc n1.
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8641
Did we rightly dread his Majesty, and weigh our own baseness, we should think then with Pythagoras, Deum non esse salutandum in transitu, that God will not be spoken to in the By and passage;
Did we rightly dread his Majesty, and weigh our own baseness, we should think then with Pythagoras, God non esse salutandum in transitu, that God will not be spoken to in the By and passage;
vdd pns12 av-jn vvi po31 n1, cc vvb po12 d n1, pns12 vmd vvi av p-acp np1, fw-la fw-fr fw-la fw-la p-acp fw-la, cst np1 vmb xx vbi vvn p-acp p-acp dt p-acp cc n1;
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8642
we should fear that by our slight and trivial prayers we were too bold with him,
we should Fear that by our slight and trivial Prayers we were too bold with him,
pns12 vmd vvi cst p-acp po12 n1 cc j n2 pns12 vbdr av j p-acp pno31,
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8643
and that in wrath and indignation he should reply as Augustus did to his friend who entertained him coena percâ & quotidianâ, with course and ordinary fare, Non putâramme tibi tam familiarem fuisse, I did not think I had made my self so familiar with my creature.
and that in wrath and Indignation he should reply as Augustus did to his friend who entertained him Coena percâ & quotidianâ, with course and ordinary fare, Non putâramme tibi tam familiarem Fuisse, I did not think I had made my self so familiar with my creature.
cc cst p-acp n1 cc n1 pns31 vmd vvi p-acp np1 vdd p-acp po31 n1 r-crq vvd pno31 fw-la fw-la cc fw-la, p-acp n1 cc j n1, fw-fr n1 fw-la fw-la fw-la fw-la, pns11 vdd xx vvi pns11 vhd vvn po11 n1 av j-jn p-acp po11 n1.
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8644
Christ here no doubt knew the Womans faith before he heard it in her cry,
christ Here no doubt knew the Woman's faith before he herd it in her cry,
np1 av dx n1 vvd dt ng1 n1 c-acp pns31 vvd pn31 p-acp po31 n1,
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8645
but he is silent, but he denyes, but he calls her Dogg; and all this, to make her importunate;
but he is silent, but he Denies, but he calls her Dog; and all this, to make her importunate;
cc-acp pns31 vbz j, cc-acp pns31 vvz, cc-acp pns31 vvz po31 n1; cc d d, pc-acp vvi po31 j;
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ut exploret affectum recurrentem, to see whether her desire would recoyl upon the repulse. He withdraws himself, that she may follow closer after.ut exploret affectum recurrentem, to see whither her desire would recoil upon the repulse. He withdraws himself, that she may follow closer After.
fw-mi n1 fw-la fw-la, pc-acp vvi cs po31 n1 vmd vvi p-acp dt n1. pns31 vvz px31, cst pns31 vmb vvi av-jc a-acp.
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He puts her back, that she may press forward in pursuit, and invade him with violence;
He puts her back, that she may press forward in pursuit, and invade him with violence;
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ut excitet affectum languentem, to fet an edge upon her affection, to inflame her love, and to raise her importunity with delay.ut excitet affectum languentem, to fetched an edge upon her affection, to inflame her love, and to raise her importunity with Delay.
fw-la fw-la fw-la fw-la, pc-acp vvi dt n1 p-acp po31 n1, pc-acp vvi po31 n1, cc pc-acp vvi po31 n1 p-acp n1.
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For the prayer of Faith res est seria & gravis & improba, a serious, a daring,
For the prayer of Faith Rest est Seria & gravis & improba, a serious, a daring,
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8653
They said this was NONLATINALPHABET, an holy importunity to make God ashamed. For certainly even in this sense it is true, Est quaedam prevaricatrix modestia, est quaedam sancta impudentia;
They said this was, an holy importunity to make God ashamed. For Certainly even in this sense it is true, Est quaedam prevaricatrix Modesty, est quaedam sancta Impudentia;
pns32 vvd d vbds, dt j n1 pc-acp vvi np1 j. c-acp av-j av p-acp d n1 pn31 vbz j, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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there is a kind of Modesty that betrays us, and there is a holy and sanctified Impudence,
there is a kind of Modesty that betrays us, and there is a holy and sanctified Impudence,
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when with the Woman here we will not be answered neither with silence, nor with a denyal, nor with a reproch.
when with the Woman Here we will not be answered neither with silence, nor with a denial, nor with a reproach.
c-crq p-acp dt n1 av pns12 vmb xx vbi vvn av-dx p-acp n1, ccx p-acp dt n1, ccx p-acp dt n1.
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Though he kill me, saith Job, and, Though he call me Dogg, saith the Woman here, yet will I pray, and double my cry; Though he kill me, Says Job, and, Though he call me Dog, Says the Woman Here, yet will I pray, and double my cry;
cs pns31 vvb pno11, vvz np1, cc, cs pns31 vvb pno11 n1, vvz dt n1 av, av vmb pns11 vvb, cc vvb po11 n1;
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I will not leave till a FIAT be spoken, till the devil doth leave my daughter.
I will not leave till a FIAT be spoken, till the Devil does leave my daughter.
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Haec est illa grata vis Deo; This is that welcome violence, with which the kingdome of heaven is taken by force;Haec est illa Grata vis God; This is that welcome violence, with which the Kingdom of heaven is taken by force;
fw-la fw-la fw-la fw-la fw-fr fw-la; d vbz d j-jn n1, p-acp r-crq dt n1 pp-f n1 vbz vvn p-acp n1;
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This is the way by which God delights to be wooed and won.
This is the Way by which God delights to be wooed and wone.
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Servat tibi Deus quod non vult citò dare, God lays up that for thee which he will not give thee at the first, ut magna magnè desideres, that what thou accountest great in the possession, thou mayest make also great in the purchase.Servant tibi Deus quod non vult citò Dare, God lays up that for thee which he will not give thee At the First, ut Magna magnè desideres, that what thou Accountest great in the possession, thou Mayest make also great in the purchase.
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Thou must hunger for a crum, nè fastidium veniat ad panes, that thou loath not the whole loaf.
Thou must hunger for a crumb, nè fastidium Veniat ad panes, that thou loath not the Whole loaf.
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Our Saviour himself, when he negotiated our reconciliation, continued in sighs and supplications, praying NONLATINALPHABET, with strong crying: and now beholding as it were himself in this Woman,
Our Saviour himself, when he negotiated our reconciliation, continued in sighs and supplications, praying, with strong crying: and now beholding as it were himself in this Woman,
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and seeing though not the same yet the like fervor and perseverance in her, he approves it as a piece of his own coin,
and seeing though not the same yet the like fervor and perseverance in her, he approves it as a piece of his own coin,
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and sets his impress upon it, O MULIER, MAGNA EST FIDES TUA; O woman, great is thy faith.
and sets his Impress upon it, O MULIER, MAGNA EST FIDES TUA; Oh woman, great is thy faith.
cc vvz po31 n1 p-acp pn31, fw-la fw-la, fw-la fw-la fw-la fw-la; uh n1, j vbz po21 n1.
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And these three, Patience, Humility, Perseverance and an undaunted Constancy in prayer, measure out her Faith.
And these three, Patience, Humility, Perseverance and an undaunted Constancy in prayer, measure out her Faith.
cc d crd, n1, n1, n1 cc dt j n1 p-acp n1, vvb av po31 n1.
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For Faith is not great but by opposition:
For Faith is not great but by opposition:
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Non nisi difficultate constat, It cannot subsist, much less increase, if it find no difficulty to struggle with.Non nisi difficultate constat, It cannot subsist, much less increase, if it find no difficulty to struggle with.
fw-fr fw-la fw-gr fw-la, pn31 vmbx vvi, av-d av-dc vvi, cs pn31 vvb dx n1 pc-acp vvi p-acp.
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If there were nothing to make me doubt, where were my Faith? What I see I believe not:
If there were nothing to make me doubt, where were my Faith? What I see I believe not:
cs pc-acp vbdr pix pc-acp vvi pno11 vvi, c-crq vbdr po11 n1? q-crq pns11 vvb pns11 vvb xx:
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but when some mountain, some difficulty, comes between my eye and the object, the virtue and crown of Faith is to look through it. The woman cryes; Christ is silent; she doubles her cryes; he denyes; she cryes still;
but when Some mountain, Some difficulty, comes between my eye and the Object, the virtue and crown of Faith is to look through it. The woman cries; christ is silent; she doubles her cries; he Denies; she cries still;
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he answers with a term of reproach; she is the more importunate: Quicquid est, id porrò est;
he answers with a term of reproach; she is the more importunate: Quicquid est, id porrò est;
pns31 vvz p-acp dt n1 pp-f n1; pns31 vbz dt av-dc j: fw-la fw-la, fw-la fw-la fw-la;
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What she was before, she is still.
What she was before, she is still.
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I might add a fourth, his Prudence, but that I scarce know how to distinguish it from Faith.
I might add a fourth, his Prudence, but that I scarce know how to distinguish it from Faith.
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8674
which doth NONLATINALPHABET, saith Philo, inoculate the soul, give her a clear and pearcing eye, by which she discerns great blessings in little ones, a talent in a mite,
which does, Says Philo, inoculate the soul, give her a clear and piercing eye, by which she discerns great blessings in little ones, a talon in a mite,
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and a loaf in a crum;
and a loaf in a crumb;
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which sets up NONLATINALPHABET, a golden light, by which we spy out all spiritual advantages, and learn to thrive in the merchandize of Truth.
which sets up, a golden Light, by which we spy out all spiritual advantages, and Learn to thrive in the merchandise of Truth.
r-crq vvz a-acp, dt j n1, p-acp r-crq pns12 vvb av d j n2, cc vvb pc-acp vvi p-acp dt n1 pp-f n1.
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We may see a beam of this light in every passage of this Woman;
We may see a beam of this Light in every passage of this Woman;
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but it is most resplendent in her art of thrift, by which she can multiply a crum.
but it is most resplendent in her art of thrift, by which she can multiply a crumb.
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8679
It is but a crum she demands:
It is but a crumb she demands:
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8680
For so indeed are not only temporal blessings, Honor, and Riches, and Health, but Miracles also themselves,
For so indeed Are not only temporal blessings, Honour, and Riches, and Health, but Miracles also themselves,
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if compared to that Bread of life, to our spiritual estate.
if compared to that Bred of life, to our spiritual estate.
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Yet she will make use of this Crum, and dispossess at once both her daughter and her self, her daughter of a devil,
Yet she will make use of this Crumb, and dispossess At once both her daughter and her self, her daughter of a Devil,
av pns31 vmb vvi n1 pp-f d n1, cc vvi p-acp a-acp d po31 n1 cc po31 n1, po31 n1 pp-f dt n1,
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and herself of her former impiety. A Crum shall turn this Dogg into a child of Abraham.
and herself of her former impiety. A Crumb shall turn this Dog into a child of Abraham.
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8684
To our eye a Star appears not much bigger then a candle; but Reason corrects our Sense, and makes it greater then the globe of the Earth:
To our eye a Star appears not much bigger then a candle; but Reason corrects our Sense, and makes it greater then the Globe of the Earth:
p-acp po12 n1 dt n1 vvz xx d jc cs dt n1; cc-acp n1 vvz po12 n1, cc vvz pn31 jc cs dt n1 pp-f dt n1:
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so Opportunities and Occasions of good, and those many Helps to increase grace in us, are apprehended as atomes by a sensual eye;
so Opportunities and Occasions of good, and those many Helps to increase grace in us, Are apprehended as Atoms by a sensual eye;
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but our Christian Prudence beholds them in their just magnitude, and makes more use of a Crum that falls from the table,
but our Christian Prudence beholds them in their just magnitude, and makes more use of a Crumb that falls from the table,
cc-acp po12 np1 n1 vvz pno32 p-acp po32 j n1, cc vvz dc n1 pp-f dt n1 cst vvz p-acp dt n1,
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8687
then Folly doth of a sumptuous feast.
then Folly does of a sumptuous feast.
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8688
A little, saith the Psalmist, which the righteous hath is more then great revenues of the wicked. A little wealth, a little knowledge, A little, Says the Psalmist, which the righteous hath is more then great revenues of the wicked. A little wealth, a little knowledge,
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8689
nay a little grace, may be so husbanded and improved that the increase and harvest may be greatest where there is least seed.
nay a little grace, may be so husbanded and improved that the increase and harvest may be greatest where there is least seed.
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8690
It is strange, but yet we may observe it, many men walk safer by star-light then others by day.
It is strange, but yet we may observe it, many men walk safer by starlight then Others by day.
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8691
There is, saith St. Hierome, sancta rusticitas: Many times it falls out that Ignorance is more holy then Knowledge:
There is, Says Saint Jerome, sancta rusticitas: Many times it falls out that Ignorance is more holy then Knowledge:
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8692
Do any of the Scribes and Pharisees believe in Christ? What saw they, in Christ? A carpenters son; a friend of publicanes, a conjurer.Do any of the Scribes and Pharisees believe in christ? What saw they, in christ? A Carpenters son; a friend of Publicans, a conjurer.
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8693
What gain'd they by his miracles but their own obduration, and to be worse than they were;
What gained they by his Miracles but their own obduration, and to be Worse than they were;
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8694
But this simple Woman saw a Lord, a Divine power in his miracles, and knew how to satisfie her desires and fill herself even with a crum that fell from his table.
But this simple Woman saw a Lord, a Divine power in his Miracles, and knew how to satisfy her Desires and fill herself even with a crumb that fell from his table.
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8695
Where then is the fault? Not in the light but in him that bears it.
Where then is the fault? Not in the Light but in him that bears it.
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15709
Neque enim de proprio sapit aliquid, aut sentit; Neque enim de Properly sapit Aliquid, Or Sentit;
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(49) sermon (DIV1)
575
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8696
For commonly we are more bold in the day when it is clearest: we attribute all to the light, and think not of our feet;
For commonly we Are more bold in the day when it is Clearest: we attribute all to the Light, and think not of our feet;
p-acp av-j pns12 vbr av-dc j p-acp dt n1 c-crq pn31 vbz js: pns12 vvb d p-acp dt n1, cc vvb xx pp-f po12 n2;
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8697
so that peradventure we should see more had we less light. Great wits are commonly ambitious, and loath to yield.
so that Peradventure we should see more had we less Light. Great wits Are commonly ambitious, and loath to yield.
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8698
What once their error hath set down, they think they are bound for ever to maintain.
What once their error hath Set down, they think they Are bound for ever to maintain.
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369
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8699
For a Pharisee to believe in Christ, were to pull off his phylacteries, and banish him the sect!
For a Pharisee to believe in christ, were to pull off his phylacteries, and banish him the sect!
p-acp dt np1 pc-acp vvi p-acp np1, vbdr pc-acp vvi a-acp po31 n2, cc vvb pno31 dt n1!
(30) sermon (DIV1)
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8700
But this Woman here, though she sate not in Moyses chair, was more skilful then they who did;
But this Woman Here, though she sat not in Moses chair, was more skilful then they who did;
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8701
saw that in the coasts of Tyre and Sidon which they could not in Jewry, and became there a child, a Daughter of Abraham, whilst they remain'd Doggs at Jerusalem;
saw that in the coasts of Tyre and Sidon which they could not in Jewry, and became there a child, a Daughter of Abraham, while they remained Dogs At Jerusalem;
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(30) sermon (DIV1)
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8702
a child indeed of Abraham, heir to his Humility, who called himself Dust and ashes; heir to his Patience, qui tam grave praeceptum quod nec Deo perfici placebat, patienter audivit;
a child indeed of Abraham, heir to his Humility, who called himself Dust and Ashes; heir to his Patience, qui tam grave Precept quod nec God perfici placebat, Patienter audivit;
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(30) sermon (DIV1)
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8703
O si Deus voluisset, implesset, saith Tertullian; who heard patiently that heavy command to sacrifice his son, which God liked not himself;O si Deus voluisset, implesset, Says Tertullian; who herd patiently that heavy command to sacrifice his son, which God liked not himself;
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(30) sermon (DIV1)
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8704
and had fulfilled it, had God given him leave:
and had fulfilled it, had God given him leave:
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(30) sermon (DIV1)
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8705
heir to his zealous Fervor in prayer, which followed and urged God from Fifty to Ten. Lastly, heir to his Faith:
heir to his zealous Fervor in prayer, which followed and urged God from Fifty to Ten. Lastly, heir to his Faith:
n1 p-acp po31 j n1 p-acp n1, r-crq vvd cc vvd np1 p-acp crd p-acp crd ord, n1 p-acp po31 n1:
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8706
and for this we need no more proof than our Saviours Elogium, then my Text, O woman, great is thy faith.
and for this we need no more proof than our Saviors Elogium, then my Text, Oh woman, great is thy faith.
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(30) sermon (DIV1)
369
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8707
Shall we now take the pains to measure our Faith by this Canaanitish womans? We may as well measure an Inch by a Pole,
Shall we now take the pains to measure our Faith by this Canaanitish woman's? We may as well measure an Inch by a Pole,
vmb pns12 av vvb dt n2 pc-acp vvi po12 n1 p-acp d jp ng1? pns12 vmb a-acp av vvi dt n1 p-acp dt n1,
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8708
or an atome by a mountain. Here was a patience that could digest stones; ours will not digest bread, no not Christs blessings.
or an atom by a mountain. Here was a patience that could digest stones; ours will not digest bred, no not Christ blessings.
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8709
His Gospel we take down as a pill, and his Precepts as poyson: Do this, and live.
His Gospel we take down as a pill, and his Precepts as poison: Do this, and live.
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(30) sermon (DIV1)
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8710
We had rather dye then do it.
We had rather die then do it.
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8711
Well said Tertullian, Malùm impatientia boni; Evil is nothing else but impatience of that which is good.
Well said Tertullian, Malùm impatientia boni; Evil is nothing Else but impatience of that which is good.
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8712
We are not only impatient of Afflictions, of Poverty, of Reproaches, but also impatient of Godliness, of Sobriety, of common Honesty, of the Gospel, of Christ, of Heaven it self upon those terms it is profer'd us.
We Are not only impatient of Afflictions, of Poverty, of Reproaches, but also impatient of Godliness, of Sobriety, of Common Honesty, of the Gospel, of christ, of Heaven it self upon those terms it is proffered us.
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(30) sermon (DIV1)
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And all that bread which should nourish us up to everlasting life we turn into stones.
And all that bred which should nourish us up to everlasting life we turn into stones.
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(30) sermon (DIV1)
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8714
Blow what wind will, we are still in finibus Tyri & Sidonis, at home in our own coasts.
Blow what wind will, we Are still in finibus Tyri & Sidonis, At home in our own coasts.
n1 r-crq n1 vmb, pns12 vbr j p-acp fw-la fw-la cc np1, p-acp n1-an p-acp po12 d n2.
(30) sermon (DIV1)
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8715
But next, for Humility, who vouchsafeth once to put on her mantle? Humility! it is well we can hear her name with patience:
But next, for Humility, who vouchsafeth once to put on her mantle? Humility! it is well we can hear her name with patience:
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(30) sermon (DIV1)
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How dangerous are we one to another!
How dangerous Are we one to Another!
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(54) sermon (DIV1)
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8716
But humi serpere, to creep on the ground, is not our posture. You will say Christ doth not call us Doggs. Yes; he doth;
But humi serpere, to creep on the ground, is not our posture. You will say christ does not call us Dogs. Yes; he does;
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(30) sermon (DIV1)
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For, though he be in heaven, yet he speaketh still, and in his Scripture calleth every sinner a Dogg, a Swine, yea, a Devil. He upbraids us to our faces, as oft as we offend.
For, though he be in heaven, yet he speaks still, and in his Scripture calls every sinner a Dog, a Swine, yea, a devil. He upbraids us to our faces, as oft as we offend.
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(30) sermon (DIV1)
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8718
But we will not own these titles; but call our selves Priests, when we sacrifice to Baal;
But we will not own these titles; but call our selves Priests, when we sacrifice to Baal;
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(30) sermon (DIV1)
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and Kings too, when we are the greatest slaves in the world.
and Kings too, when we Are the greatest slaves in the world.
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(30) sermon (DIV1)
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8720
If Humility still live in the world, sure it is not the same Humility which breathed here in the coasts of Tyre and Sidon.
If Humility still live in the world, sure it is not the same Humility which breathed Here in the coasts of Tyre and Sidon.
cs n1 av vvi p-acp dt n1, av-j pn31 vbz xx dt d n1 r-crq vvd av p-acp dt n2 pp-f n1 cc np1.
(30) sermon (DIV1)
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8721
Lastly, For our Perseverance and Fervor in devotion, we must not dare once to compare them with this Womans. For, Lord!
Lastly, For our Perseverance and Fervor in devotion, we must not Dare once to compare them with this Woman's. For, Lord!
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(30) sermon (DIV1)
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how loath are we to begin our prayers, and how willing to make an end! When God is silent, we think he will not speak:
how loath Are we to begin our Prayers, and how willing to make an end! When God is silent, we think he will not speak:
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(30) sermon (DIV1)
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when he answers, we think he is silent:
when he answers, we think he is silent:
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(30) sermon (DIV1)
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8724
But when we are told that our sins do hinder our prayers, and that Christ cannot help us because we are Doggs,
But when we Are told that our Sins do hinder our Prayers, and that christ cannot help us Because we Are Dogs,
cc-acp c-crq pns12 vbr vvn d po12 n2 vdb vvi po12 n2, cc cst np1 vmbx vvi pno12 c-acp pns12 vbr n2,
(30) sermon (DIV1)
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8725
then we desist, and will pray no more, because we will sin more, and rather suffer the Devil to vex our souls, then dipossess him with noyse.
then we desist, and will pray no more, Because we will sin more, and rather suffer the devil to vex our Souls, then dipossess him with noise.
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(30) sermon (DIV1)
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8726
Yea, which is ridiculous and monstrous, Quod affectu volumus, actu nolumus;
Yea, which is ridiculous and monstrous, Quod affectu volumus, Acts nolumus;
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(30) sermon (DIV1)
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we pray for that we would not have, and desire help which we would not enjoy.
we pray for that we would not have, and desire help which we would not enjoy.
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(30) sermon (DIV1)
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8728
Every day we pray for Grace, and every day we quench and stifle it: Every day we desire Christs help, and every day we refuse it:
Every day we pray for Grace, and every day we quench and stifle it: Every day we desire Christ help, and every day we refuse it:
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(30) sermon (DIV1)
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8729
So that we may well, with a little alteration, use our Saviours words, The woman of Canaan shall rise up in the judgment with this generation, and shall condemn it:
So that we may well, with a little alteration, use our Saviors words, The woman of Canaan shall rise up in the judgement with this generation, and shall condemn it:
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(30) sermon (DIV1)
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for she came from Tyre and Sidon, and would not be denyed; we live in the Church, and are afraid that Christ should grant our requests. for she Come from Tyre and Sidon, and would not be denied; we live in the Church, and Are afraid that christ should grant our requests.
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(30) sermon (DIV1)
372
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8731
Her devotion was on fire, ours is congealed and bound up with a frost. We talk much of Faith;
Her devotion was on fire, ours is congealed and bound up with a frost. We talk much of Faith;
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(30) sermon (DIV1)
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8732
but where are its fruits? Where is our Patience, our Humility, our Perseverance in devotion? which gave the just proportion to this Womans faith,
but where Are its fruits? Where is our Patience, our Humility, our Perseverance in devotion? which gave the just proportion to this Woman's faith,
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(30) sermon (DIV1)
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8733
and commend the greatness of it to all posterity. For these are glorious virtues, and shew the full growth of her Faith.
and commend the greatness of it to all posterity. For these Are glorious Virtues, and show the full growth of her Faith.
cc vvb dt n1 pp-f pn31 p-acp d n1. p-acp d vbr j n2, cc vvi dt j n1 pp-f po31 n1.
(30) sermon (DIV1)
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8734
These answer St. James his OSTENDE MIHI, Shew me thy faith by thy works.
These answer Saint James his OSTEND MIHI, Show me thy faith by thy works.
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(30) sermon (DIV1)
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8735
But yet to come up close to our Text, our Saviour mentions not these, but passeth them by in silence, and commends her Faith:
But yet to come up close to our Text, our Saviour mentions not these, but passes them by in silence, and commends her Faith:
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(30) sermon (DIV1)
372
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8736
Not but that her patience was great, her Humility great, and her Devotion great:
Not but that her patience was great, her Humility great, and her Devotion great:
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(30) sermon (DIV1)
372
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8737
But because all these were seasoned with Faith, and sprung from Faith, and because Faith was it which caused the miracle, he mentions Faith alone, that Faith may have indeed the pre-eminence in all things.
But Because all these were seasoned with Faith, and sprung from Faith, and Because Faith was it which caused the miracle, he mentions Faith alone, that Faith may have indeed the preeminence in all things.
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(30) sermon (DIV1)
372
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8738
First, Faith was the virtue which Christ came to plant in his Church. Non omnium est credere, quod Christianum est, saith Tertullian;
First, Faith was the virtue which christ Come to plant in his Church. Non omnium est Believe, quod Christian est, Says Tertullian;
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(30) sermon (DIV1)
373
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8739
This vertue belongs not to all, but is peculiar to Christians. NONLATINALPHABET, It is the first inclination to health, and the ground-work of our salvation.
This virtue belongs not to all, but is peculiar to Christians., It is the First inclination to health, and the groundwork of our salvation.
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(30) sermon (DIV1)
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8740
Let the Heathen accuse the very title and name of Faith; NONLATINALPHABET, as Theodoret calls it; let them object that our Religion brings in meram credulitatem, a meer and foolish credulity,
Let the Heathen accuse the very title and name of Faith;, as Theodoret calls it; let them Object that our Religion brings in Meram credulitatem, a mere and foolish credulity,
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(30) sermon (DIV1)
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8741
and that we do NONLATINALPHABET, but play the fools, in taking up things upon trust;
and that we do, but play the Fools, in taking up things upon trust;
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(30) sermon (DIV1)
373
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8742
yet this Perswasion, this Belief, this Faith is it which draws us from the coasts of Tyre and Sidon, takes us from the number of Doggs, and makes us citizens of the heavenly Jerusalem.
yet this Persuasion, this Belief, this Faith is it which draws us from the coasts of Tyre and Sidon, Takes us from the number of Dogs, and makes us Citizens of the heavenly Jerusalem.
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(30) sermon (DIV1)
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8743
When we could not do what we should, not fulfil the Law God taught us to believe:
When we could not do what we should, not fulfil the Law God taught us to believe:
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(30) sermon (DIV1)
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8744
and it was the riches and glory of his Mercy to find out this way, and save us by so weak an instrument as Faith.
and it was the riches and glory of his Mercy to find out this Way, and save us by so weak an Instrument as Faith.
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(30) sermon (DIV1)
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8745
Besides, Faith was the fountain from whence these rivulets were cut, from whence those virtues did flow.
Beside, Faith was the fountain from whence these rivulets were Cut, from whence those Virtues did flow.
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(30) sermon (DIV1)
373
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8746
For had she not believed, she had not come, she had not cryed, she had not been patient, she had not humbled herself to obtain her desire, she had not persevered;
For had she not believed, she had not come, she had not cried, she had not been patient, she had not humbled herself to obtain her desire, she had not persevered;
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(30) sermon (DIV1)
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8747
But having a firm perswasion that Christ was able to work the miracle, no silence, no denyal, no reproach, no wind could drive her away.
But having a firm persuasion that christ was able to work the miracle, no silence, no denial, no reproach, no wind could drive her away.
cc-acp vhg dt j n1 cst np1 vbds j pc-acp vvi dt n1, dx n1, dx n1, dx n1, dx n1 vmd vvi pno31 av.
(30) sermon (DIV1)
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8748
A sign that our Faith now-adayes is not so strong;
A Signen that our Faith nowadays is not so strong;
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(30) sermon (DIV1)
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8749
it falls off so soon, at the least opposition, and fails and falls to the ground with a very breath, a sign that we have paralyticas cogitationes, as one speaks, paralytical thoughts, which cannot reach a hand to our Will,
it falls off so soon, At the least opposition, and fails and falls to the ground with a very breath, a Signen that we have paralyticas Cogitations, as one speaks, paralytical thoughts, which cannot reach a hand to our Will,
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(30) sermon (DIV1)
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nor guide and govern our desires to the end.
nor guide and govern our Desires to the end.
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(30) sermon (DIV1)
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8751
Lastly, Faith is that virtue which seasons all the rest, maketh them useful and profitable, which commends our Patience and Humility and Perseverance,
Lastly, Faith is that virtue which seasons all the rest, makes them useful and profitable, which commends our Patience and Humility and Perseverance,
ord, n1 vbz d n1 r-crq vvz d dt n1, vvz pno32 j cc j, r-crq vvz po12 n1 cc n1 cc n1,
(30) sermon (DIV1)
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8752
and without which our Patience were but like the Heathens, imaginary, and paper-Patience, begotten by some premeditation, by habit of suffering, by opinion of fatal necessity,
and without which our Patience were but like the heathens, imaginary, and paper-Patience, begotten by Some premeditation, by habit of suffering, by opinion of fatal necessity,
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(30) sermon (DIV1)
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8753
or by a Stoical abandoning of all affections. Without Faith our Humility were pride, and our Prayers babling.
or by a Stoical abandoning of all affections. Without Faith our Humility were pride, and our Prayers babbling.
cc p-acp dt j vvg pp-f d n2. p-acp n1 po12 n1 vbdr n1, cc po12 n2 vvg.
(30) sermon (DIV1)
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8754
For whereas in natural men there be many excellent things, yet without Faith they are all nothing worth,
For whereas in natural men there be many excellent things, yet without Faith they Are all nothing worth,
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(30) sermon (DIV1)
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8755
and are to them as the Rainbow was before the Flood, the same perhaps in shew, but of no use.
and Are to them as the Rainbow was before the Flood, the same perhaps in show, but of no use.
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(30) sermon (DIV1)
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8756
It is strange to see what gifts of wisdome and temperance, of moral and natural conscience, of justice and uprightness did remain not only in the books but in the lives of many Heathen men:
It is strange to see what Gifts of Wisdom and temperance, of moral and natural conscience, of Justice and uprightness did remain not only in the books but in the lives of many Heathen men:
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(30) sermon (DIV1)
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8757
but this could not further them one foot for the purchase of eternal good, because they wanted the Faith which they derived, which gives the rest NONLATINALPHABET, a loveliness and beauty, and is alone of force to attract and draw the love and favour of God unto us;
but this could not further them one foot for the purchase of Eternal good, Because they wanted the Faith which they derived, which gives the rest, a loveliness and beauty, and is alone of force to attract and draw the love and favour of God unto us;
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(30) sermon (DIV1)
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These graces otherwise are but as the matter and body of a Christian man, a thing of it self dead, without life;
These graces otherwise Are but as the matter and body of a Christian man, a thing of it self dead, without life;
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(30) sermon (DIV1)
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8759
but the soul, which seems to quicken this body, is Faith.
but the soul, which seems to quicken this body, is Faith.
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(30) sermon (DIV1)
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8760
They are indeed of the same brotherhood and kindred, and God is the common Father unto them all;
They Are indeed of the same brotherhood and kindred, and God is the Common Father unto them all;
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(30) sermon (DIV1)
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8761
but without Faith they find no entertainment at his hands.
but without Faith they find no entertainment At his hands.
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(30) sermon (DIV1)
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8762
As Joseph said unto his brethren, You shall not see my face except your brother be with you;
As Joseph said unto his brothers, You shall not see my face except your brother be with you;
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(30) sermon (DIV1)
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8763
So nor shall Patience and Humility and Prayer bring us to the blessed vision of God,
So nor shall Patience and Humility and Prayer bring us to the blessed vision of God,
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(30) sermon (DIV1)
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8764
unless they take Faith in their company. You see our Saviour passeth by them all;
unless they take Faith in their company. You see our Saviour passes by them all;
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(30) sermon (DIV1)
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8765
but at the sight of Faith he cryes out in a kind of astonishment, O woman, great is thy faith!
but At the sighed of Faith he cries out in a kind of astonishment, Oh woman, great is thy faith!
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(30) sermon (DIV1)
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8766
And for this faith he grants her her request, Be it unto thee even as thou wilt:
And for this faith he grants her her request, Be it unto thee even as thou wilt:
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(30) sermon (DIV1)
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8767
Which is my next part, and which I will touch but in a word. FIAT TIBI is a grant;
Which is my next part, and which I will touch but in a word. FIAT TIBI is a grant;
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(30) sermon (DIV1)
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8768
and it follows close at the heels of the Commendation, and even commends that too.
and it follows close At the heels of the Commendation, and even commends that too.
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(30) sermon (DIV1)
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8769
For what are Commendations with ut a Fiat, but as that Faith in St. James which bids the naked and destitute, Be warmed, and filled,
For what Are Commendations with ut a Fiat, but as that Faith in Saint James which bids the naked and destitute, Be warmed, and filled,
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(30) sermon (DIV1)
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8770
but gives them nothing which is needful? And such are our Commendations for the most part, no more then a sound, verba sine penu & pecunia, as he in Plautus speaks, words without profit or comfort.but gives them nothing which is needful? And such Are our Commendations for the most part, no more then a found, verba sine penu & Pecunia, as he in Plautus speaks, words without profit or Comfort.
cc-acp vvz pno32 pix r-crq vbz j? cc d vbr po12 n2 p-acp dt av-ds n1, av-dx dc cs dt n1, fw-la fw-la fw-la cc fw-la, c-acp pns31 p-acp np1 vvz, n2 p-acp n1 cc n1.
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A miracle it is to hear a charitable panegyrick: But Christs Commendations end here in a miracle.
A miracle it is to hear a charitable panegyric: But Christ Commendations end Here in a miracle.
dt n1 pn31 vbz pc-acp vvi dt j n1: cc-acp npg1 n2 vvb av p-acp dt n1.
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For as St. Augustine speaking of those words of the Gospel, Stulte, hâc nocte, giveth us this descant, STULTE: Tale in quenquam Dei verbum judicium est, Such a word from God as FOOL is a judgment.
For as Saint Augustine speaking of those words of the Gospel, Stulte, hâc nocte, gives us this descant, STULTE: Tale in quenquam Dei verbum judicium est, Such a word from God as FOOL is a judgement.
p-acp p-acp n1 np1 vvg pp-f d n2 pp-f dt n1, n1, fw-la fw-la, vvz pno12 d n1, n1: n1 p-acp fw-la fw-la fw-la fw-la fw-la, d dt n1 p-acp np1 p-acp n1 vbz dt n1.
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For when God calls us Fools, he passeth a sentence:
For when God calls us Fools, he passes a sentence:
p-acp c-crq np1 vvz pno12 n2, pns31 vvz dt n1:
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So may we say that O mulier, with Christ is a FIAT, his Commendations a Grant.
So may we say that O mulier, with christ is a FIAT, his Commendations a Grant.
av vmb pns12 vvb cst fw-la fw-la, p-acp np1 vbz dt zz, po31 n2 dt n1.
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For what he approves he rewards, and what he commends be crowns: And the best approbation is her Reward, the best commendations a Crown.
For what he approves he rewards, and what he commends be crowns: And the best approbation is her Reward, the best commendations a Crown.
p-acp r-crq pns31 vvz pns31 vvz, cc r-crq pns31 vvz vbi n2: cc dt js n1 vbz po31 n1, dt js n2 dt n1.
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The FIAT follows close upon the Acclamation. And indeed a large grant it is. Yet some have strived to improve and enlarge it.
The FIAT follows close upon the Acclamation. And indeed a large grant it is. Yet Some have strived to improve and enlarge it.
dt zz vvz av-j p-acp dt n1. cc av dt j n1 pn31 vbz. av d vhb vvn pc-acp vvi cc vvi pn31.
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Origen thinks that Christ did not only heal this womans daughter, but gave her power to do it herself,
Origen thinks that christ did not only heal this woman's daughter, but gave her power to do it herself,
np1 vvz cst np1 vdd xx av-j vvi d ng1 n1, cc-acp vvd po31 n1 pc-acp vdi pn31 px31,
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and was so pleased with her that he was content to give her part of his Power,
and was so pleased with her that he was content to give her part of his Power,
cc vbds av vvn p-acp pno31 cst pns31 vbds j pc-acp vvi po31 n1 pp-f po31 n1,
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and a hand in the miracle. But a meer phansie it is, without shew of sense.
and a hand in the miracle. But a mere fancy it is, without show of sense.
cc dt n1 p-acp dt n1. p-acp dt j n1 pn31 vbz, p-acp n1 pp-f n1.
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But even our age hath coined the like;
But even our age hath coined the like;
p-acp av po12 n1 vhz vvn dt j;
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That Christ did not only merit for us, but by his merit purchast us a patent of meriting our selves.
That christ did not only merit for us, but by his merit purchased us a patent of meriting our selves.
cst np1 vdd xx av-j vvi p-acp pno12, cc-acp p-acp po31 n1 vvd pno12 dt n1 pp-f vvg po12 n2.
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One would think these men had slept upon Origen's pillow, and dreamt the same dream; these for the soul, as he for the body.
One would think these men had slept upon Origen's pillow, and dreamed the same dream; these for the soul, as he for the body.
pi vmd vvi d n2 vhd vvn p-acp npg1 n1, cc vvd dt d n1; d p-acp dt n1, c-acp pns31 p-acp dt n1.
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For to what purpose is this new invention? FIAT, Let it be done, let but her daughter be cured,
For to what purpose is this new invention? FIAT, Let it be done, let but her daughter be cured,
p-acp p-acp r-crq n1 vbz d j n1? zz, vvb pn31 vbi vdn, vvb p-acp po31 n1 vbi vvn,
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and the womans noyse is laid. Nor can the miracle be less welcome because Christ works it himself. Or;
and the woman's noise is laid. Nor can the miracle be less welcome Because christ works it himself. Or;
cc dt ng1 n1 vbz vvn. ccx vmb dt n1 vbb av-dc j-jn p-acp np1 vvz pn31 px31. cc;
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let her do it, yet she must do it by Christs power; and so the FIAT is Christs still, and we are where we were before.
let her do it, yet she must do it by Christ power; and so the FIAT is Christ still, and we Are where we were before.
vvb pno31 vdi pn31, av pns31 vmb vdi pn31 p-acp npg1 n1; cc av dt zz vbz npg1 j, cc pns12 vbr n1 pns12 vbdr a-acp.
(30) sermon (DIV1)
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And why should we affect to merit our selves? Is it not enough that Christ will bring us to heaven? Or is the Crownless welcome if our hand do not help to put it on? And if our merit be not coin'd without the impression of Christ, what then have we gained!
And why should we affect to merit our selves? Is it not enough that christ will bring us to heaven? Or is the Crownless welcome if our hand do not help to put it on? And if our merit be not coined without the impression of christ, what then have we gained!
cc q-crq vmd pns12 vvi pc-acp vvi po12 n2? vbz pn31 xx av-d cst np1 vmb vvi pno12 p-acp n1? cc vbz dt j n-jn cs po12 n1 vdb xx vvi pc-acp vvi pn31 a-acp? cc cs po12 n1 vbb xx vvn p-acp dt n1 pp-f np1, r-crq av vhb pns12 vvn!
(30) sermon (DIV1)
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For the payment is his still.
For the payment is his still.
p-acp dt n1 vbz po31 j.
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This is nothing else but interpretationibus ludere de scripturis, by false glosses to sport with the Truth and the Scripture:
This is nothing Else but interpretationibus Ludere de Scriptures, by false Glosses to sport with the Truth and the Scripture:
d vbz pix av cc-acp fw-la fw-la fw-la n2, p-acp j n2 pc-acp vvi p-acp dt n1 cc dt n1:
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And we may say of these additions as the Orator spake of Figures in speech, Possumus sine istis vivere, We can live and be saved without them.
And we may say of these additions as the Orator spoke of Figures in speech, Possumus sine istis vivere, We can live and be saved without them.
cc pns12 vmb vvi pp-f d n2 p-acp dt n1 vvd pp-f n2 p-acp n1, fw-la fw-la fw-la fw-la, pns12 vmb vvi cc vbi vvn p-acp pno32.
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8790
Let Christ say, FIAT TIBI, to the Canaanitish woman, and it is enough; her daughter shall be made whole by that very FIAT, from that very hour.
Let christ say, FIAT TIBI, to the Canaanitish woman, and it is enough; her daughter shall be made Whole by that very FIAT, from that very hour.
vvb np1 vvi, zz fw-la, p-acp dt jp n1, cc pn31 vbz av-d; po31 n1 vmb vbi vvn j-jn p-acp cst j zz, p-acp cst j n1.
(30) sermon (DIV1)
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8791
And let him say unto us, FIAT VOBIS, Be unto you as you will; and we shall be dispossest of our spiritual enemies, of our lusts and foul affections;
And let him say unto us, FIAT VOBIS, Be unto you as you will; and we shall be dispossessed of our spiritual enemies, of our Lustiest and foul affections;
cc vvb pno31 vvi p-acp pno12, zz fw-la, vbb p-acp pn22 c-acp pn22 vmb; cc pns12 vmb vbi vvn pp-f po12 j n2, pp-f po12 n2 cc j n2;
(30) sermon (DIV1)
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and, as his children, we shall not only have the crumbs, but shall sit at his table with Abraham, Isaac,
and, as his children, we shall not only have the crumbs, but shall fit At his table with Abraham, Isaac,
cc, c-acp po31 n2, pns12 vmb xx av-j vhi dt n2, cc-acp vmb vvi p-acp po31 n1 p-acp np1, np1,
(30) sermon (DIV1)
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and Jacob, and with this Canaanitish woman;
and Jacob, and with this Canaanitish woman;
cc np1, cc p-acp d jp n1;
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filling us with hopes of bliss, when we are in the mouth of destruction.
filling us with hope's of bliss, when we Are in the Mouth of destruction.
vvg pno12 p-acp n2 pp-f n1, c-crq pns12 vbr p-acp dt n1 pp-f n1.
(31) sermon (DIV1)
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8794
and shall enjoy not only quicquid volumus, what we will, but more then we can will or desire.
and shall enjoy not only quicquid volumus, what we will, but more then we can will or desire.
cc vmb vvi xx av-j fw-la fw-la, r-crq pns12 vmb, cc-acp av-dc cs pns12 vmb n1 cc n1.
(30) sermon (DIV1)
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8795
Which the Lord for his mercies sake set a FIAT to, and grant unto us all for Christ Jesus sake:
Which the Lord for his Mercies sake Set a FIAT to, and grant unto us all for christ jesus sake:
r-crq dt n1 p-acp po31 ng1 n1 vvd dt zz p-acp, cc vvb p-acp pno12 d p-acp np1 np1 n1:
(30) sermon (DIV1)
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8796
To whom with the Father and the holy Ghost be all honour and glory.
To whom with the Father and the holy Ghost be all honour and glory.
p-acp ro-crq p-acp dt n1 cc dt j n1 vbb d n1 cc n1.
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8797
The Two and Twentieth SERMON.
The Two and Twentieth SERMON.
dt crd cc ord n1.
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8798
PROV. XII. 14. A man shall be satisfied with good by the fruit of his mouth;
CURAE. XII. 14. A man shall be satisfied with good by the fruit of his Mouth;
np1. np1. crd dt n1 vmb vbi vvn p-acp j p-acp dt n1 pp-f po31 n1;
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and the recompense of a mans hands shall be rendred unto him.
and the recompense of a men hands shall be rendered unto him.
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8800
IN the morning you beheld David the father rejoycing, and committing his joy to song, LAETATUS SUM, I rejoyced: In the words which I have read Solomon the son openeth the fountain of joy,
IN the morning you beheld David the father rejoicing, and committing his joy to song, LAETATUS SUM, I rejoiced: In the words which I have read Solomon the son Openeth the fountain of joy,
p-acp dt n1 pn22 vvd np1 dt n1 vvg, cc vvg po31 n1 p-acp n1, npg1 n1, pns11 vvd: p-acp dt n2 r-crq pns11 vhb vvn np1 dt n1 vvz dt n1 pp-f n1,
(31) sermon (DIV1)
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and points out unto you the spring from whence it flows, and that is obedience to Gods will,
and points out unto you the spring from whence it flows, and that is Obedience to God's will,
cc vvz av p-acp pn22 dt n1 p-acp c-crq pn31 vvz, cc d vbz n1 p-acp n2 vmb,
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whether seen in the fruit of our Mouth; we shall be satisfied by the fruit of our mouth;
whither seen in the fruit of our Mouth; we shall be satisfied by the fruit of our Mouth;
cs vvn p-acp dt n1 pp-f po12 n1; pns12 vmb vbi vvn p-acp dt n1 pp-f po12 n1;
(31) sermon (DIV1)
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or manifested in the fruit of our hands; The recompense of a mans hands shall be rendred unto him.
or manifested in the fruit of our hands; The recompense of a men hands shall be rendered unto him.
cc vvn p-acp dt n1 pp-f po12 n2; dt n1 pp-f dt ng1 n2 vmb vbi vvn p-acp pno31.
(31) sermon (DIV1)
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8804
We may add the fruit of our Minds, in our thoughts:
We may add the fruit of our Minds, in our thoughts:
pns12 vmb vvi dt n1 pp-f po12 n2, p-acp po12 n2:
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for these make a character and impression in the soul, and hang there like pictures, saith Basil,
for these make a character and impression in the soul, and hang there like pictures, Says Basil,
c-acp d vvb dt n1 cc n1 p-acp dt n1, cc vvb a-acp av-j n2, vvz np1,
(31) sermon (DIV1)
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8806
and such pictures as may put on the substance of those actions which they represent, and therefore are to be esteemed NONLATINALPHABET, as compleat works already finisht in the soul.
and such pictures as may put on the substance of those actions which they represent, and Therefore Are to be esteemed, as complete works already finished in the soul.
cc d n2 c-acp vmb vvi p-acp dt n1 pp-f d n2 r-crq pns32 vvi, cc av vbr pc-acp vbi vvn, p-acp j n2 av vvn p-acp dt n1.
(31) sermon (DIV1)
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8807
For, saith Tertullian, they are wrought in the flesh, and with the flesh, and by the flesh, adeò & sine opere & sine effectu cogitatus est carnis actus;
For, Says Tertullian, they Are wrought in the Flesh, and with the Flesh, and by the Flesh, adeò & sine Opere & sine effectu Thoughts est carnis actus;
p-acp, vvz np1, pns32 vbr vvn p-acp dt n1, cc p-acp dt n1, cc p-acp dt n1, fw-la cc fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la;
(31) sermon (DIV1)
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so that a thought is a work in the flesh, when it produceth no act at all. so that a Thought is a work in the Flesh, when it Produceth no act At all.
av cst dt n1 vbz dt n1 p-acp dt n1, c-crq pn31 vvz dx n1 p-acp d.
(31) sermon (DIV1)
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8809
Wheresoever Goodness is, whether it bridle our Tongue, or guide our Hand, or regulate our Phansie, it carries its satisfaction, its recompense along with it.
Wheresoever goodness is, whither it bridle our Tongue, or guide our Hand, or regulate our Fancy, it carries its satisfaction, its recompense along with it.
c-crq n1 vbz, cs pn31 vvb po12 n1, cc vvb po12 n1, cc vvb po12 n1, pn31 vvz po31 n1, po31 n1 a-acp p-acp pn31.
(31) sermon (DIV1)
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Our songs of praises echo back again upon us; the works of our hands follow us, and fill us with joy;
Our songs of praises echo back again upon us; the works of our hands follow us, and fill us with joy;
po12 n2 pp-f n2 n1 av av p-acp pno12; dt n2 pp-f po12 n2 vvb pno12, cc vvb pno12 p-acp n1;
(31) sermon (DIV1)
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and our thoughts, if Goodness raise them, are comforts.
and our thoughts, if goodness raise them, Are comforts.
cc po12 n2, cs n1 vvb pno32, vbr n2.
(31) sermon (DIV1)
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8812
What need we then run to and fro through the earth, and seek for joy and satisfaction,
What need we then run to and from through the earth, and seek for joy and satisfaction,
q-crq vvb pns12 av vvb p-acp cc av p-acp dt n1, cc vvi p-acp n1 cc n1,
(31) sermon (DIV1)
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when it is so near us, even in our mouth, and in our Hands, and in our minds.
when it is so near us, even in our Mouth, and in our Hands, and in our minds.
c-crq pn31 vbz av av-j pno12, av p-acp po12 n1, cc p-acp po12 n2, cc p-acp po12 n2.
(31) sermon (DIV1)
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8814
If it may lye wrapt up in a thought, much more will it be loud in our words;
If it may lie wrapped up in a Thought, much more will it be loud in our words;
cs pn31 vmb vvi vvn a-acp p-acp dt n1, av-d av-dc vmb pn31 vbi j p-acp po12 n2;
(31) sermon (DIV1)
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8815
and if our words may carry it along, it will flow and abound in our good works.
and if our words may carry it along, it will flow and abound in our good works.
cc cs po12 n2 vmb vvi pn31 a-acp, pn31 vmb vvi cc vvi p-acp po12 j n2.
(31) sermon (DIV1)
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8816
I may say it is the reflexion of our thoughts, the echo of our words, and the resultance from our works, and musick and melody in all.
I may say it is the reflection of our thoughts, the echo of our words, and the resultance from our works, and music and melody in all.
pns11 vmb vvi pn31 vbz dt n1 pp-f po12 n2, dt n1 pp-f po12 n2, cc dt n1 p-acp po12 n2, cc n1 cc n1 p-acp d.
(31) sermon (DIV1)
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8817
The sense and sum of all that the Wise-man hath here proposed unto us in these words is this, That Goodness,
The sense and sum of all that the Wiseman hath Here proposed unto us in these words is this, That goodness,
dt n1 cc n1 pp-f d cst dt n1 vhz av vvn p-acp pno12 p-acp d n2 vbz d, cst n1,
(31) sermon (DIV1)
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8818
whether in thought, word or deed, will satisfie us, that is, fill us with joy; and nothing will satisfie us but goodness.
whither in Thought, word or deed, will satisfy us, that is, fill us with joy; and nothing will satisfy us but Goodness.
cs p-acp n1, n1 cc n1, vmb vvi pno12, cst vbz, vvb pno12 p-acp n1; cc pix vmb vvi pno12 p-acp n1.
(31) sermon (DIV1)
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8819
For the argument will hold à contrario, If that which is good satisfie us, then that which is evil cannot.
For the argument will hold à contrario, If that which is good satisfy us, then that which is evil cannot.
p-acp dt n1 vmb vvi fw-fr fw-la, cs d r-crq vbz j vvi pno12, cs d r-crq vbz j-jn vmbx.
(31) sermon (DIV1)
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8820
If Goodness have its reward, which is satisfaction, then Evil hath its wages of another nature, which is death.
If goodness have its reward, which is satisfaction, then Evil hath its wages of Another nature, which is death.
cs n1 vhb po31 n1, r-crq vbz n1, av j-jn vhz po31 n2 pp-f j-jn n1, r-crq vbz n1.
(31) sermon (DIV1)
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8821
A man shall be satisfied with good, but there can be no satisfaction in evil. The lines then by which we are to pass are but these two; first, that Goodness doth satisfie;A man shall be satisfied with good, but there can be no satisfaction in evil. The lines then by which we Are to pass Are but these two; First, that goodness does satisfy;
dt n1 vmb vbi vvn p-acp j, p-acp a-acp vmb vbi dx n1 p-acp j-jn. dt n2 av p-acp r-crq pns12 vbr pc-acp vvi vbr p-acp d crd; ord, cst n1 vdz vvi;
(31) sermon (DIV1)
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8822
secondly, that nothing else can satisfie us but Goodness.
secondly, that nothing Else can satisfy us but goodness.
ord, cst pix av vmb vvi pno12 p-acp n1.
(31) sermon (DIV1)
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8823
And that Goodness doth satisfie we cannot doubt if we know what it is, and consider the nature of it,
And that goodness does satisfy we cannot doubt if we know what it is, and Consider the nature of it,
cc d n1 vdz vvi pns12 vmbx vvi cs pns12 vvb r-crq pn31 vbz, cc vvb dt n1 pp-f pn31,
(31) sermon (DIV1)
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8824
and the fountain from whence it springs. For it flows from God, as Joy and Satisfaction do from Goodness.
and the fountain from whence it springs. For it flows from God, as Joy and Satisfaction do from goodness.
cc dt n1 p-acp c-crq pn31 vvz. p-acp pn31 vvz p-acp np1, c-acp n1 cc n1 vdb p-acp n1.
(31) sermon (DIV1)
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8825
It is a beam from that eternal Light, an emanation from God himself, I had almost sayd a portion of the Divinity;
It is a beam from that Eternal Light, an emanation from God himself, I had almost said a portion of the Divinity;
pn31 vbz dt n1 p-acp d j n1, dt n1 p-acp np1 px31, pns11 vhd av vvn dt n1 pp-f dt n1;
(31) sermon (DIV1)
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8826
and if I did positively say it, doth not even the Scripture say as much? That by it we are made partakers of the Divine Nature, by escaping the corruption which is in the world by lust? For of his fulness we receive •t, and Grace for Grace.
and if I did positively say it, does not even the Scripture say as much? That by it we Are made partakers of the Divine Nature, by escaping the corruption which is in the world by lust? For of his fullness we receive •t, and Grace for Grace.
cc cs pns11 vdd av-j vvi pn31, vdz xx av dt n1 vvb a-acp av-d? cst p-acp pn31 pns12 vbr vvn n2 pp-f dt j-jn n1, p-acp vvg dt n1 r-crq vbz p-acp dt n1 p-acp n1? p-acp pp-f po31 n1 pns12 vvb av, cc n1 p-acp n1.
(31) sermon (DIV1)
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8827
For the free gift of Grace and Goodness, the free addition of satisfaction from his fulness that filleth all in all, filleth all in every Good man, filleth the Mind with light, the Will with holy affections,
For the free gift of Grace and goodness, the free addition of satisfaction from his fullness that fills all in all, fills all in every Good man, fills the Mind with Light, the Will with holy affections,
p-acp dt j n1 pp-f n1 cc n1, dt j n1 pp-f n1 p-acp po31 n1 cst vvz d p-acp d, vvz d p-acp d j n1, vvz dt n1 p-acp n1, dt n1 p-acp j n2,
(31) sermon (DIV1)
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8828
and the Body with an obsequious inclinableness and obedience to the Will, and makes the whole man a Temple to himself, full of light, of peace, of glory;
and the Body with an obsequious inclinableness and Obedience to the Will, and makes the Whole man a Temple to himself, full of Light, of peace, of glory;
cc dt n1 p-acp dt j n1 cc n1 p-acp dt n1, cc vvz dt j-jn n1 dt n1 p-acp px31, j pp-f n1, pp-f n1, pp-f n1;
(31) sermon (DIV1)
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8829
so filleth it that it is satisfied as with marrow and fatness with all satiety of joy.
so fills it that it is satisfied as with marrow and fatness with all satiety of joy.
av vvz pn31 cst pn31 vbz vvn a-acp p-acp n1 cc n1 p-acp d n1 pp-f n1.
(31) sermon (DIV1)
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8830
The Chaldee Paraphrase brings it home to my Text;
The Chaldee paraphrase brings it home to my Text;
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(31) sermon (DIV1)
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8831
satisfied with marrow and fatness, that is, with thy Law, that is, with that which is Good. satisfied with marrow and fatness, that is, with thy Law, that is, with that which is Good.
vvn p-acp n1 cc n1, cst vbz, p-acp po21 n1, cst vbz, p-acp d r-crq vbz j.
(31) sermon (DIV1)
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And thus we may draw an argument from the nature of Goodness, which the nearer it carryeth us to the fountain of Goodness, the more satisfaction it brings with it,
And thus we may draw an argument from the nature of goodness, which the nearer it Carrieth us to the fountain of goodness, the more satisfaction it brings with it,
cc av pns12 vmb vvi dt n1 p-acp dt n1 pp-f n1, r-crq dt jc pn31 vvz pno12 p-acp dt n1 pp-f n1, dt av-dc n1 pn31 vvz p-acp pn31,
(31) sermon (DIV1)
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and the fuller is our Cup. Inebriabuntur ab ubertate domûs tuae, saith the Psalmist, They shall be overcome and even intoxicated with this cup.
and the fuller is our Cup. Inebriabuntur ab ubertate domûs tuae, Says the Psalmist, They shall be overcome and even intoxicated with this cup.
cc dt jc vbz po12 n1 fw-la fw-la fw-la fw-la fw-la, vvz dt n1, pns32 vmb vbi vvn cc av vvn p-acp d n1.
(31) sermon (DIV1)
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Without God we cannot be happy in heaven it self, nay without him there could be no heaven;
Without God we cannot be happy in heaven it self, nay without him there could be no heaven;
p-acp np1 pns12 vmbx vbi j p-acp n1 pn31 n1, uh-x p-acp pno31 a-acp vmd vbi dx n1;
(31) sermon (DIV1)
378
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and with him we shall enjoy what we can desire even in the lowest pit. Nihil illi satis est cui non sufficit Deus:
and with him we shall enjoy what we can desire even in the lowest pit. Nihil illi satis est cui non sufficit Deus:
cc p-acp pno31 pns12 vmb vvi r-crq pns12 vmb vvi av p-acp dt js n1. fw-la fw-la fw-la fw-la fw-la fw-fr fw-la fw-la:
(31) sermon (DIV1)
378
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8836
We can never be satisfied till we rest in the greatest Good; and Goodness lays us in his very bosome, nay in his heart.
We can never be satisfied till we rest in the greatest Good; and goodness lays us in his very bosom, nay in his heart.
pns12 vmb av-x vbi vvn c-acp pns12 vvb p-acp dt js j; cc n1 vvz pno12 p-acp po31 j n1, uh-x p-acp po31 n1.
(31) sermon (DIV1)
378
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We never find our selves and all things but in him.
We never find our selves and all things but in him.
pns12 av-x vvb po12 n2 cc d n2 cc-acp p-acp pno31.
(31) sermon (DIV1)
378
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8838
And as we draw an argument from Piety, so may we draw another from the Love of it;
And as we draw an argument from Piety, so may we draw Another from the Love of it;
cc c-acp pns12 vvb dt n1 p-acp n1, av vmb pns12 vvi j-jn p-acp dt n1 pp-f pn31;
(31) sermon (DIV1)
379
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and therefore amamus amorem nostrum, saith Augustine, we do not only love Goodness, but even the Love with which we embrace it, and delight in both:
and Therefore amamus amorem nostrum, Says Augustine, we do not only love goodness, but even the Love with which we embrace it, and delight in both:
cc av fw-la fw-la fw-la, vvz np1, pns12 vdb xx av-j vvi n1, cc-acp av dt n1 p-acp r-crq pns12 vvb pn31, cc vvi p-acp d:
(31) sermon (DIV1)
379
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8840
And this satisfaction proceeds not only from that which is good, but from our hearty affection to it.
And this satisfaction proceeds not only from that which is good, but from our hearty affection to it.
cc d n1 vvz xx av-j p-acp d r-crq vbz j, cc-acp p-acp po12 j n1 p-acp pn31.
(31) sermon (DIV1)
379
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8841
Goodness shines upon us, and kindles our Love; and as there is a glory in goodness, so there is in our Love.
goodness shines upon us, and kindles our Love; and as there is a glory in Goodness, so there is in our Love.
n1 vvz p-acp pno12, cc vvz po12 n1; cc c-acp pc-acp vbz dt n1 p-acp n1, av pc-acp vbz p-acp po12 n1.
(31) sermon (DIV1)
379
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8842
For Joy and Satisfaction is a resultancy from Love, for our delight is to have and do what we love.
For Joy and Satisfaction is a resultancy from Love, for our delight is to have and do what we love.
p-acp n1 cc n1 vbz dt n1 p-acp n1, p-acp po12 n1 vbz pc-acp vhi cc vdb r-crq pns12 vvb.
(31) sermon (DIV1)
379
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8843
That which we love is also the joy of our heart.
That which we love is also the joy of our heart.
d r-crq pns12 vvb vbz av dt n1 pp-f po12 n1.
(31) sermon (DIV1)
379
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8844
If Love be as the Sun, Joy and Satisfaction are as the beams that stream from it.
If Love be as the Sun, Joy and Satisfaction Are as the beams that stream from it.
cs n1 vbb p-acp dt n1, n1 cc n1 vbr p-acp dt n2 cst n1 p-acp pn31.
(31) sermon (DIV1)
379
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8845
If Love fill the heart, it will heave and work it self out, and break forth in joy.
If Love fill the heart, it will heave and work it self out, and break forth in joy.
cs n1 vvb dt n1, pn31 vmb vvi cc vvi pn31 n1 av, cc vvi av p-acp n1.
(31) sermon (DIV1)
379
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8846
Gaudium de amore, say the Schools;Gaudium de amore, say the Schools;
fw-la fw-la fw-la, vvb dt n2;
(31) sermon (DIV1)
379
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our Satisfaction is the off-spring of Love, and issueth from it, and bears its shape and likeness.
our Satisfaction is the offspring of Love, and issueth from it, and bears its shape and likeness.
po12 n1 vbz dt n1 pp-f n1, cc vvz p-acp pn31, cc vvz po31 n1 cc n1.
(31) sermon (DIV1)
379
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8848
For as our Love is, such is our Joy.
For as our Love is, such is our Joy.
p-acp p-acp po12 n1 vbz, d vbz po12 n1.
(31) sermon (DIV1)
379
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8849
If our Love be kindled from heaven, our Joy will be also from the heaven, heavenly,
If our Love be kindled from heaven, our Joy will be also from the heaven, heavenly,
cs po12 n1 vbi vvn p-acp n1, po12 n1 vmb vbi av p-acp dt n1, j,
(31) sermon (DIV1)
379
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8850
and resemble that of the Angels:
and resemble that of the Angels:
cc vvi d pp-f dt n2:
(31) sermon (DIV1)
379
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8851
But if it be placed on things below, on that which is transitory, on that which will not satisfie, it will be also transitory and unsatisfying.
But if it be placed on things below, on that which is transitory, on that which will not satisfy, it will be also transitory and unsatisfying.
cc-acp cs pn31 vbb vvn p-acp n2 a-acp, p-acp d r-crq vbz j, p-acp d r-crq vmb xx vvi, pn31 vmb vbi av j cc j-vvg.
(31) sermon (DIV1)
379
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8852
What is the satisfaction of a Worldling? a thief may break through and steal it away.
What is the satisfaction of a Worldling? a thief may break through and steal it away.
q-crq vbz dt n1 pp-f dt n1? dt n1 vmb vvi p-acp cc vvi pn31 av.
(31) sermon (DIV1)
379
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8853
What is the satisfaction of the Ambitious? a frown will chase it away.
What is the satisfaction of the Ambitious? a frown will chase it away.
q-crq vbz dt n1 pp-f dt j? dt n1 vmb vvi pn31 av.
(31) sermon (DIV1)
379
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8854
What is the satisfaction of the Wanton, burnt and consumed in his lust? The adulterer waiteth for the twilight;
What is the satisfaction of the Wanton, burned and consumed in his lust? The adulterer waits for the twilight;
q-crq vbz dt n1 pp-f dt j-jn, vvn cc vvn p-acp po31 n1? dt n1 vvz p-acp dt n1;
(31) sermon (DIV1)
379
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8855
the twilight cometh, and to night sin is as a purchase, but to morrow it is rottenness to his bones, and dulness to his understanding;
the twilight comes, and to night since is as a purchase, but to morrow it is rottenness to his bones, and dullness to his understanding;
dt n1 vvz, cc p-acp n1 n1 vbz p-acp dt n1, cc-acp p-acp n1 pn31 vbz n1 p-acp po31 n2, cc n1 p-acp po31 n1;
(31) sermon (DIV1)
379
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8856
to night it is the horn of beauty, and to morrow a fury.
to night it is the horn of beauty, and to morrow a fury.
p-acp n1 pn31 vbz dt n1 pp-f n1, cc p-acp n1 dt n1.
(31) sermon (DIV1)
379
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8857
Goe, compass about the world, and what satisfaction can you find? Draw all its beauty and honor and riches together,
Go, compass about the world, and what satisfaction can you find? Draw all its beauty and honour and riches together,
vvb, n1 p-acp dt n1, cc r-crq n1 vmb pn22 vvi? vvb d po31 n1 cc n1 cc n2 av,
(31) sermon (DIV1)
379
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and all is but ingens fabula & magnum mendacium, a long tale and a huge lye;
and all is but ingens fabula & magnum Mendacium, a long tale and a huge lie;
cc d vbz p-acp fw-la fw-la cc fw-la fw-la, dt j n1 cc dt j n1;
(31) sermon (DIV1)
379
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8859
and Satisfaction and Joy may seem to be exhaled out of these as noysome vapours are out of the earth, to be seen a while, and then to be nothing;
and Satisfaction and Joy may seem to be exhaled out of these as noisome vapours Are out of the earth, to be seen a while, and then to be nothing;
cc n1 cc n1 vmb vvi pc-acp vbi vvd av pp-f d c-acp j n2 vbr av pp-f dt n1, pc-acp vbi vvn dt n1, cc av pc-acp vbb pix;
(31) sermon (DIV1)
379
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8860
or, which is worse, to gather into a cloud, and dissolve in tears of sorrow and bitterness.
or, which is Worse, to gather into a cloud, and dissolve in tears of sorrow and bitterness.
cc, r-crq vbz av-jc, pc-acp vvi p-acp dt n1, cc vvi p-acp n2 pp-f n1 cc n1.
(31) sermon (DIV1)
379
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8861
Ever as our Love and Desire is, such is our Satisfaction. One argument we take more, Ã minori ad majus, to perswade us to this Truth.
Ever as our Love and Desire is, such is our Satisfaction. One argument we take more, Ã minori ad Majus, to persuade us to this Truth.
av c-acp po12 n1 cc n1 vbz, d vbz po12 n1. crd n1 pns12 vvb av-dc, fw-fr fw-la fw-la fw-la, pc-acp vvi pno12 p-acp d n1.
(31) sermon (DIV1)
379
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8862
If the bare opinion of Piety, in those who are not yet made perfect, satisfie, though it be but for a while, then Piety it self will satisfie much more.
If the bore opinion of Piety, in those who Are not yet made perfect, satisfy, though it be but for a while, then Piety it self will satisfy much more.
cs dt j n1 pp-f n1, p-acp d r-crq vbr xx av vvn j, vvi, cs pn31 vbi cc-acp p-acp dt n1, cs n1 pn31 n1 vmb vvi av-d av-dc.
(31) sermon (DIV1)
380
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8863
If the shadow, if a weak representation of Virtue and Piety will refresh us, what will it do when it shines upon us in perfection of beauty? If one good act, which is but the shell and outside of Goodness, in them who rather approve than love it;
If the shadow, if a weak representation of Virtue and Piety will refresh us, what will it do when it shines upon us in perfection of beauty? If one good act, which is but the shell and outside of goodness, in them who rather approve than love it;
cs dt n1, cs dt j n1 pp-f n1 cc n1 vmb vvi pno12, q-crq vmb pn31 vdi c-crq pn31 vvz p-acp pno12 p-acp n1 pp-f n1? cs crd j n1, r-crq vbz p-acp dt n1 cc n1-an pp-f n1, p-acp pno32 r-crq av-c vvi cs vvi pn31;
(31) sermon (DIV1)
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8864
if one good thought, one good word, one good action lift us up, how will a habit of goodness exalt us!
if one good Thought, one good word, one good actium lift us up, how will a habit of Goodness exalt us!
cs crd j n1, crd j n1, crd j n1 vvb pno12 a-acp, q-crq vmb dt n1 pp-f n1 vvi pno12!
(31) sermon (DIV1)
380
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8865
If, I say, the shadow hath this operation, what hath the substance, the thing it self? If the giving a Cup of cold water will raise and settle content in us,
If, I say, the shadow hath this operation, what hath the substance, the thing it self? If the giving a Cup of cold water will raise and settle content in us,
cs, pns11 vvb, dt n1 vhz d n1, r-crq vhz dt n1, dt n1 pn31 n1? cs dt vvg dt n1 pp-f j-jn n1 vmb vvi cc vvi j p-acp pno12,
(31) sermon (DIV1)
380
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8866
how will that Heart be filled with joy which is sacrificed to its Maker? We may,
how will that Heart be filled with joy which is sacrificed to its Maker? We may,
q-crq vmb d n1 vbi vvn p-acp n1 r-crq vbz vvn p-acp po31 n1? pns12 vmb,
(31) sermon (DIV1)
380
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8867
if we please, discover this in our selves.
if we please, discover this in our selves.
cs pns12 vvb, vvb d p-acp po12 n2.
(31) sermon (DIV1)
380
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8868
What feel we in our Heart when our Hand hath reached out a peny? Doth it not make a kind of melody there;
What feel we in our Heart when our Hand hath reached out a penny? Does it not make a kind of melody there;
q-crq vvb pns12 p-acp po12 n1 c-crq po12 n1 vhz vvn av dt n1? vdz pn31 xx vvi dt n1 pp-f n1 a-acp;
(31) sermon (DIV1)
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8869
doth it not so fill us that it is ready to break out at the lips? What hear you when you give good counsil? doth it not echo back again upon you? When you have heard two Sermons on the Lords-day, do you not tell your selves you have sanctified the Sabbath? When you have received a Prophet,
does it not so fill us that it is ready to break out At the lips? What hear you when you give good council? does it not echo back again upon you? When you have herd two Sermons on the Lord's day, do you not tell your selves you have sanctified the Sabbath? When you have received a Prophet,
vdz pn31 xx av vvi pno12 d pn31 vbz j pc-acp vvi av p-acp dt n2? q-crq vvb pn22 c-crq pn22 vvb j n1? vdz pn31 xx vvi av av p-acp pn22? c-crq pn22 vhb vvn crd n2 p-acp dt n1, vdb pn22 xx vvi po22 n2 pn22 vhb vvn dt n1? c-crq pn22 vhb vvn dt n1,
(31) sermon (DIV1)
380
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8870
though in your own name, do you not look for a Prophets reward? See what a paradise one leafe of the Tree of life may make (for all these may be but leaves) what a glorious structure may be raised upon a Thought.
though in your own name, do you not look for a prophets reward? See what a paradise one leaf of the Tree of life may make (for all these may be but leaves) what a glorious structure may be raised upon a Thought.
cs p-acp po22 d n1, vdb pn22 xx vvi p-acp dt ng1 n1? n1 q-crq dt n1 crd n1 pp-f dt n1 pp-f n1 vmb vvi (c-acp d d vmb vbi p-acp n2) r-crq dt j n1 vmb vbi vvn p-acp dt n1.
(31) sermon (DIV1)
380
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8871
And if Error, if Opinion, may work some satisfaction, then Truth may much more.
And if Error, if Opinion, may work Some satisfaction, then Truth may much more.
cc cs n1, cs n1, vmb vvi d n1, cs n1 vmb av-d av-dc.
(31) sermon (DIV1)
380
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8872
If a Dream may enlighten us, what will a Revelation from God himself do? And if the embracing of a cloud do so much please us? How shall we be transported when we shall find our Juno,
If a Dream may enlighten us, what will a Revelation from God himself do? And if the embracing of a cloud do so much please us? How shall we be transported when we shall find our Juno,
cs dt n1 vmb vvi pno12, q-crq vmb dt n1 p-acp np1 px31 vdb? cc cs dt vvg pp-f dt n1 vdb av av-d vvi pno12? q-crq vmb pns12 vbi vvn c-crq pns12 vmb vvi po12 np1,
(31) sermon (DIV1)
380
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8873
even Goodness it self, in our arms!
even goodness it self, in our arms!
av n1 pn31 n1, p-acp po12 n2!
(31) sermon (DIV1)
380
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8874
If a form of Godliness, then much more Godliness in its full power will fill and satisfie us.
If a from of Godliness, then much more Godliness in its full power will fill and satisfy us.
cs dt n1 pp-f n1, cs d dc n1 p-acp po31 j n1 vmb vvi cc vvi pno12.
(31) sermon (DIV1)
380
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8875
Run to and fro through Jerusalem, go about the streets thereof; Run to and from through Jerusalem, go about the streets thereof;
vvn p-acp cc av p-acp np1, vvb p-acp dt n2 av;
(31) sermon (DIV1)
380
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8876
muster up together all that name the Lord Jesus, and you shall find that every man is full, every man almost is satisfied, few drooping and hanging down the Head. In our Health we comfort our selves,
muster up together all that name the Lord jesus, and you shall find that every man is full, every man almost is satisfied, few drooping and hanging down the Head. In our Health we Comfort our selves,
vvb a-acp av d cst vvb dt n1 np1, cc pn22 vmb vvi cst d n1 vbz j, d n1 av vbz vvn, d j-vvg cc vvg a-acp dt n1 p-acp po12 n1 pns12 vvb po12 n2,
(31) sermon (DIV1)
380
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8877
and on our bed of Sickness we send for comforters;
and on our Bed of Sickness we send for Comforters;
cc p-acp po12 n1 pp-f n1 pns12 vvb p-acp n2;
(31) sermon (DIV1)
380
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8878
and as miserable comforters as they are, we are willing to hear them, and a little opiate Divinity, a few good words, the name of JESUS doth settle and satisfie us.
and as miserable Comforters as they Are, we Are willing to hear them, and a little opiate Divinity, a few good words, the name of JESUS does settle and satisfy us.
cc c-acp j n2 c-acp pns32 vbr, pns12 vbr j pc-acp vvi pno32, cc dt j n1 n1, dt d j n2, dt n1 pp-f np1 vdz vvi cc vvi pno12.
(31) sermon (DIV1)
380
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8879
There be very few Rachels, that will not be comforted. We run from that which is good, and sit down in the shadow of it;
There be very few Rachels, that will not be comforted. We run from that which is good, and fit down in the shadow of it;
pc-acp vbi av d npg1, cst vmb xx vbi vvn. pns12 vvb p-acp d r-crq vbz j, cc vvb a-acp p-acp dt n1 pp-f pn31;
(31) sermon (DIV1)
380
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8880
we wound our Conscience, and then stain it over again; we break the whole Law, and one sigh is satisfaction;
we wound our Conscience, and then stain it over again; we break the Whole Law, and one sighs is satisfaction;
pns12 vvb po12 n1, cc av vvb pn31 a-acp av; pns12 vvb dt j-jn n1, cc crd n1 vbz n1;
(31) sermon (DIV1)
380
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8881
nay we break the Law, and perswade our selves we have kept it; any perswasion is satisfaction.
nay we break the Law, and persuade our selves we have kept it; any persuasion is satisfaction.
uh pns12 vvb dt n1, cc vvi po12 n2 pns12 vhb vvn pn31; d n1 vbz n1.
(31) sermon (DIV1)
380
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8882
We break one Law, and satisfie our selves in the misinterpretation of another, and so break it when we think we have kept it.
We break one Law, and satisfy our selves in the misinterpretation of Another, and so break it when we think we have kept it.
pns12 vvb crd n1, cc vvi po12 n2 p-acp dt n1 pp-f n-jn, cc av vvb pn31 c-crq pns12 vvb pns12 vhb vvn pn31.
(31) sermon (DIV1)
380
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8883
Industry is commanded, and that must countenance our love of the world. Zeal is commended, and that must raise a faction.
Industry is commanded, and that must countenance our love of the world. Zeal is commended, and that must raise a faction.
n1 vbz vvn, cc cst vmb vvi po12 n1 pp-f dt n1. n1 vbz vvn, cc cst vmb vvi dt n1.
(31) sermon (DIV1)
380
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8884
Truth must be defended, and that must beat up a drum. It is not women only, but men, that are never to seek for an excuse, and that is satisfaction.
Truth must be defended, and that must beatrice up a drum. It is not women only, but men, that Are never to seek for an excuse, and that is satisfaction.
n1 vmb vbi vvn, cc cst vmb vvi a-acp dt n1. pn31 vbz xx n2 av-j, cc-acp n2, cst vbr av pc-acp vvi p-acp dt n1, cc d vbz n1.
(31) sermon (DIV1)
380
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8885
Every man posts to destruction, yet every man would seem to be on the wing to heaven;
Every man posts to destruction, yet every man would seem to be on the wing to heaven;
np1 n1 vvz p-acp n1, av d n1 vmd vvi pc-acp vbi p-acp dt n1 p-acp n1;
(31) sermon (DIV1)
380
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8886
Every man is sick, yet every man is well; Every man is empty, yet every man is full:
Every man is sick, yet every man is well; Every man is empty, yet every man is full:
d n1 vbz j, av d n1 vbz av; d n1 vbz j, av d n1 vbz j:
(31) sermon (DIV1)
380
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8887
We tread the paths that lead to destruction, and yet we are in the way to happiness? Where is the shaking and the trembling spirit? where is the broken heart? where are those prickings at the heart? or who puts up the question, What shall I do to be saved? Every man is satisfied;
We tread the paths that led to destruction, and yet we Are in the Way to happiness? Where is the shaking and the trembling Spirit? where is the broken heart? where Are those prickings At the heart? or who puts up the question, What shall I do to be saved? Every man is satisfied;
pns12 vvb dt n2 cst vvb p-acp n1, cc av pns12 vbr p-acp dt n1 p-acp n1? q-crq vbz dt n-vvg cc dt j-vvg n1? q-crq vbz dt j-vvn n1? q-crq vbr d n2 p-acp dt n1? cc r-crq vvz a-acp dt n1, q-crq vmb pns11 vdi pc-acp vbi vvn? d n1 vbz vvn;
(31) sermon (DIV1)
380
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8888
and, if it were true, we might conclude every man is good.
and, if it were true, we might conclude every man is good.
cc, cs pn31 vbdr j, pns12 vmd vvi d n1 vbz j.
(31) sermon (DIV1)
380
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8889
For whatsoever the promises be, most men are bold to make this the conclusion, and though they have raised a tempest, conclude in peace.
For whatsoever the promises be, most men Are bold to make this the conclusion, and though they have raised a tempest, conclude in peace.
p-acp r-crq dt n2 vbb, ds n2 vbr j pc-acp vvi d dt n1, cc cs pns32 vhb vvn dt n1, vvb p-acp n1.
(31) sermon (DIV1)
380
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8890
And it is a great deal more common to infer what pleaseth us, and what may serve for satisfaction,
And it is a great deal more Common to infer what Pleases us, and what may serve for satisfaction,
cc pn31 vbz dt j n1 av-dc j pc-acp vvi r-crq vvz pno12, cc q-crq vmb vvi p-acp n1,
(31) sermon (DIV1)
380
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8891
though it be upon a gross mistake, and oftener, then upon a truth.
though it be upon a gross mistake, and oftener, then upon a truth.
cs pn31 vbb p-acp dt j n1, cc av-c, cs p-acp dt n1.
(31) sermon (DIV1)
380
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8892
And thus we assure our selves of happiness upon no better evidence then that which flesh and bloud and the love of our selves are ready to bring in,
And thus we assure our selves of happiness upon no better evidence then that which Flesh and blood and the love of our selves Are ready to bring in,
cc av pns12 vvb po12 n2 pp-f n1 p-acp dx jc n1 cs d r-crq n1 cc n1 cc dt n1 pp-f po12 n2 vbr j pc-acp vvi p-acp,
(31) sermon (DIV1)
380
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8893
and satisfie our selves with false hope of life, when we are full of malice, envy, and uncleanness, of which we are told, that they which do such things shall not inherit the kingdome of heaven.
and satisfy our selves with false hope of life, when we Are full of malice, envy, and uncleanness, of which we Are told, that they which do such things shall not inherit the Kingdom of heaven.
cc vvi po12 n2 p-acp j n1 pp-f n1, c-crq pns12 vbr j pp-f n1, n1, cc n1, pp-f r-crq pns12 vbr vvn, cst pns32 r-crq vdb d n2 vmb xx vvi dt n1 pp-f n1.
(31) sermon (DIV1)
380
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8894
And what satisfaction is this? a Satisfaction without a warrant, a Satisfaction which we our selves only have subscribed to with hands full of bloud; And what satisfaction is this? a Satisfaction without a warrant, a Satisfaction which we our selves only have subscribed to with hands full of blood;
cc r-crq n1 vbz d? dt n1 p-acp dt n1, dt n1 r-crq pns12 po12 n2 av-j vhb vvn p-acp p-acp n2 j pp-f n1;
(31) sermon (DIV1)
380
Page 240
8895
a Satisfaction which is but a cheat, but a delusion, presenting us nothing but a reward, when we are condemned already;
a Satisfaction which is but a cheat, but a delusion, presenting us nothing but a reward, when we Are condemned already;
dt n1 r-crq vbz p-acp dt n1, cc-acp dt n1, vvg pno12 pix cc-acp dt n1, c-crq pns12 vbr vvn av;
(31) sermon (DIV1)
380
Page 240
8897
That which is Satisfaction indeed hath no other basis to stand on then Piety and conformity of our works, words and thoughts to the will of God:
That which is Satisfaction indeed hath no other basis to stand on then Piety and conformity of our works, words and thoughts to the will of God:
d r-crq vbz n1 av vhz dx j-jn n1 pc-acp vvi a-acp av n1 cc n1 pp-f po12 n2, n2 cc n2 p-acp dt n1 pp-f np1:
(31) sermon (DIV1)
380
Page 240
8898
And then it is as mount Sion, which cannot be removed: it stands firm, for it is built upon God himself.
And then it is as mount Sion, which cannot be removed: it Stands firm, for it is built upon God himself.
cc av pn31 vbz p-acp vvb np1, r-crq vmbx vbi vvn: pn31 vvz j, c-acp pn31 vbz vvn p-acp np1 px31.
(31) sermon (DIV1)
380
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8899
If thou raise it upon Phansie, thou buildest in the ayr.
If thou raise it upon Fancy, thou buildest in the air.
cs pns21 vvb pn31 p-acp n1, pns21 vv2 p-acp dt n1.
(31) sermon (DIV1)
380
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8900
If thou lay it upon Gods eternal Decree in thy election, that will slide from thee,
If thou lay it upon God's Eternal decree in thy election, that will slide from thee,
cs pns21 vvb pn31 p-acp npg1 j n1 p-acp po21 n1, cst vmb vvi p-acp pno21,
(31) sermon (DIV1)
380
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8901
and let the fall into hell: for that concerns thee not unless thou be good;
and let the fallen into hell: for that concerns thee not unless thou be good;
cc vvb dt n1 p-acp n1: c-acp cst vvz pno21 xx cs pns21 vbb j;
(31) sermon (DIV1)
380
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8902
but another decree contrary to that, which thy neglect of piety hath drawn thee under, belongs unto thee,
but Another Decree contrary to that, which thy neglect of piety hath drawn thee under, belongs unto thee,
cc-acp j-jn n1 j-jn p-acp d, r-crq po21 n1 pp-f n1 vhz vvn pno21 p-acp, vvz p-acp pno21,
(31) sermon (DIV1)
380
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8903
because thou wouldst not know what belongs to thy peace, and what might bring Satisfaction.
Because thou Wouldst not know what belongs to thy peace, and what might bring Satisfaction.
c-acp pns21 vmd2 xx vvi r-crq vvz p-acp po21 n1, cc q-crq vmd vvi n1.
(31) sermon (DIV1)
380
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8904
Wilt thou lay it on the infinite Mercy of God, that will cover a multitude of sins,
Wilt thou lay it on the infinite Mercy of God, that will cover a multitude of Sins,
vm2 pns21 vvi pn31 p-acp dt j n1 pp-f np1, cst vmb vvi dt n1 pp-f n2,
(31) sermon (DIV1)
380
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8905
but not those sins which are thy only satisfaction;
but not those Sins which Are thy only satisfaction;
cc-acp xx d n2 r-crq vbr po21 j n1;
(31) sermon (DIV1)
380
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8906
that will distill as dew, but not on the hairy scalp of him that goeth on in his sins:
that will distil as due, but not on the hairy scalp of him that Goes on in his Sins:
cst vmb vvi p-acp n1, cc-acp xx p-acp dt j n1 pp-f pno31 cst vvz a-acp p-acp po31 n2:
(31) sermon (DIV1)
380
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8907
And though she triumph over Justice, yet here she yields, and calls it in to double vengeance upon thee,
And though she triumph over justice, yet Here she yields, and calls it in to double vengeance upon thee,
cc cs pns31 n1 p-acp n1, av av pns31 vvz, cc vvz pn31 p-acp p-acp j-jn n1 p-acp pno21,
(31) sermon (DIV1)
380
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8908
because thou wert an enemy to Mercy, which first shewed thee the way to be satisfied,
Because thou Wertenberg an enemy to Mercy, which First showed thee the Way to be satisfied,
c-acp pns21 vbd2r dt n1 p-acp n1, r-crq ord vvd pno21 dt n1 pc-acp vbi vvn,
(31) sermon (DIV1)
380
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8909
and now turns from thee, and will not hear when thou callest to her to satisfie thee being out of the way.
and now turns from thee, and will not hear when thou Callest to her to satisfy thee being out of the Way.
cc av vvz p-acp pno21, cc vmb xx vvi c-crq pns21 vv2 p-acp pno31 pc-acp vvi pno21 vbg av pp-f dt n1.
(31) sermon (DIV1)
380
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8910
If thou wilt have Mercy crown thee, thou must be merciful to thy self:
If thou wilt have Mercy crown thee, thou must be merciful to thy self:
cs pns21 vm2 vhi n1 vvi pno21, pns21 vmb vbi j p-acp po21 n1:
(31) sermon (DIV1)
380
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8911
If thou wilt make thy election sure, thou must do it NONLATINALPHABET, as it is supplyed in some copies, by piety, that is by faith and good works.
If thou wilt make thy election sure, thou must do it, as it is supplied in Some copies, by piety, that is by faith and good works.
cs pns21 vm2 vvi po21 n1 j, pns21 vmb vdi pn31, c-acp pn31 vbz vvd p-acp d n2, p-acp n1, cst vbz p-acp n1 cc j n2.
(31) sermon (DIV1)
380
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8912
For Goodness is that, and that alone, which satisfies us, which fills us with joy and peace in the holy Ghost,
For goodness is that, and that alone, which Satisfies us, which fills us with joy and peace in the holy Ghost,
p-acp n1 vbz d, cc cst av-j, r-crq vvz pno12, r-crq vvz pno12 p-acp n1 cc n1 p-acp dt j n1,
(31) sermon (DIV1)
380
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8913
and for which God will satisfie us with his likeness, and fill us with glory in the life to come.
and for which God will satisfy us with his likeness, and fill us with glory in the life to come.
cc p-acp r-crq np1 vmb vvi pno12 p-acp po31 n1, cc vvb pno12 p-acp n1 p-acp dt n1 pc-acp vvi.
(31) sermon (DIV1)
380
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8914
And so we pass to that which we proposed in the second place; and it was this,
And so we pass to that which we proposed in the second place; and it was this,
cc av pns12 vvb p-acp d r-crq pns12 vvd p-acp dt ord n1; cc pn31 vbds d,
(31) sermon (DIV1)
380
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8915
2. It is the prerogative of Goodness and Piety to be alone in this work.
2. It is the prerogative of goodness and Piety to be alone in this work.
crd pn31 vbz dt n1 pp-f n1 cc n1 pc-acp vbi j p-acp d n1.
(31) sermon (DIV1)
381
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8916
Nothing can satisfie us but Piety and our transforming our selves by the renewing of our mind, and shaping our thoughts, words and actions to the will of God.
Nothing can satisfy us but Piety and our transforming our selves by the renewing of our mind, and shaping our thoughts, words and actions to the will of God.
pix vmb vvi pno12 p-acp n1 cc po12 vvg po12 n2 p-acp dt vvg pp-f po12 n1, cc j-vvg po12 n2, n2 cc n2 p-acp dt n1 pp-f np1.
(31) sermon (DIV1)
381
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8917
For first Satisfaction is but a name on earth; as St. Paul speaks of Idols, we know it is nothing in the world.
For First Satisfaction is but a name on earth; as Saint Paul speaks of Idols, we know it is nothing in the world.
p-acp ord n1 vbz p-acp dt n1 p-acp n1; c-acp n1 np1 vvz pp-f n2, pns12 vvb pn31 vbz pix p-acp dt n1.
(31) sermon (DIV1)
381
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8918
The earth and all that therein is cannot yield it; the round world and they that dwell therein could never find it.
The earth and all that therein is cannot yield it; the round world and they that dwell therein could never find it.
dt n1 cc d cst av vbz vmbx vvi pn31; dt j n1 cc pns32 cst vvb av vmd av-x vvi pn31.
(31) sermon (DIV1)
381
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9238
who could see the world and the glory of it, and contemn it.
who could see the world and the glory of it, and contemn it.
q-crq vmd vvi dt n1 cc dt n1 pp-f pn31, cc vvb pn31.
(32) sermon (DIV1)
394
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8919
And as God spake to Moses, Thou heardst a voice, but sawest no shape; so Satisfaction, which flows from God alone, in this resembles him:
And as God spoke to Moses, Thou heardst a voice, but Sawest no shape; so Satisfaction, which flows from God alone, in this resembles him:
cc p-acp np1 vvd p-acp np1, pns21 vvd2 dt n1, cc-acp vvd2 dx n1; av n1, r-crq vvz p-acp np1 av-j, p-acp d vvz pno31:
(31) sermon (DIV1)
381
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8920
The voice of it hath sounded in our ears, but as for the shape and substance of the thing it self we have seen none.
The voice of it hath sounded in our ears, but as for the shape and substance of the thing it self we have seen none.
dt n1 pp-f pn31 vhz vvn p-acp po12 n2, cc-acp c-acp p-acp dt n1 cc n1 pp-f dt n1 pn31 n1 pns12 vhb vvn pix.
(31) sermon (DIV1)
381
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8921
But as the world, having heard of God, but not knowing him aright, sought him in stocks and stones, in birds and creeping things;
But as the world, having herd of God, but not knowing him aright, sought him in stocks and stones, in Birds and creeping things;
cc-acp c-acp dt n1, vhg vvn pp-f np1, cc-acp xx vvg pno31 av, vvd pno31 p-acp n2 cc n2, p-acp n2 cc j-vvg n2;
(31) sermon (DIV1)
381
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8922
so men having heard of Satisfaction, which can be found no where but in God, by a kind of Idolatry against God have sought it in the creature, in Beauty, which fades whilst we look upon it;
so men having herd of Satisfaction, which can be found no where but in God, by a kind of Idolatry against God have sought it in the creature, in Beauty, which fades while we look upon it;
av n2 vhg vvn pp-f n1, r-crq vmb vbi vvn dx c-crq cc-acp p-acp np1, p-acp dt n1 pp-f n1 p-acp np1 vhb vvn pn31 p-acp dt n1, p-acp n1, r-crq vvz cs pns12 vvb p-acp pn31;
(31) sermon (DIV1)
381
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8923
in Riches, which have wings, and fly away;
in Riches, which have wings, and fly away;
p-acp n2, r-crq vhb n2, cc vvi av;
(31) sermon (DIV1)
381
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8924
in Honour, which is but a blast, and not in me, but in him that gives it.
in Honour, which is but a blast, and not in me, but in him that gives it.
p-acp n1, r-crq vbz p-acp dt n1, cc xx p-acp pno11, cc-acp p-acp pno31 cst vvz pn31.
(31) sermon (DIV1)
381
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8925
In these it can no more be found, then the very nature of God himself. These conceits and notions of Satisfaction do universally pass amongst men.
In these it can no more be found, then the very nature of God himself. These conceits and notions of Satisfaction do universally pass among men.
p-acp d pn31 vmb av-dx av-dc vbi vvn, cs dt j n1 pp-f np1 px31. np1 n2 cc n2 pp-f n1 vdb av-j vvi p-acp n2.
(31) sermon (DIV1)
381
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8926
Now as that general consent and voice of all nations, That there was a God,
Now as that general consent and voice of all Nations, That there was a God,
av c-acp cst j n1 cc n1 pp-f d n2, cst a-acp vbds dt np1,
(31) sermon (DIV1)
381
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8927
though they erre, not knowing where to seek him, yet is a fair proof that there is a God;
though they err, not knowing where to seek him, yet is a fair proof that there is a God;
cs pns32 vvb, xx vvg c-crq pc-acp vvi pno31, av vbz dt j n1 cst pc-acp vbz dt n1;
(31) sermon (DIV1)
381
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8928
and as the same general consent of men, that God is to be worshipt, though they mistook the manner of it,
and as the same general consent of men, that God is to be worshipped, though they mistook the manner of it,
cc c-acp dt d j n1 pp-f n2, cst np1 vbz pc-acp vbi vvd, cs pns32 vvd dt n1 pp-f pn31,
(31) sermon (DIV1)
381
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8929
yet proves certainly that there is some form of worship acceptable to Him:
yet Proves Certainly that there is Some from of worship acceptable to Him:
av vvz av-j cst pc-acp vbz d n1 pp-f n1 j p-acp pno31:
(31) sermon (DIV1)
381
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8930
so this oecumenical conceit of satisfaction to be had, which hath thus overspread and possest the heads of all men, cannot be in vain,
so this ecumenical conceit of satisfaction to be had, which hath thus overspread and possessed the Heads of all men, cannot be in vain,
av d j n1 pp-f n1 pc-acp vbi vhn, r-crq vhz av vvn cc vvn dt n2 pp-f d n2, vmbx vbi p-acp j,
(31) sermon (DIV1)
381
Page 240
8931
but is an evidence that there is some good that will satisfie, that hath a contenting quality,
but is an evidence that there is Some good that will satisfy, that hath a contenting quality,
cc-acp vbz dt n1 cst pc-acp vbz d j cst vmb vvi, cst vhz dt vvg n1,
(31) sermon (DIV1)
381
Page 240
8932
and in which we may set up our rest. Only vain men, who have their mind in their eyes and not in their hearts,
and in which we may Set up our rest. Only vain men, who have their mind in their eyes and not in their hearts,
cc p-acp r-crq pns12 vmb vvi a-acp po12 n1. j j n2, r-crq vhb po32 n1 p-acp po32 n2 cc xx p-acp po32 n2,
(31) sermon (DIV1)
381
Page 240
8933
as Augustine speaketh, have been willing to mistake, to tread the waters, and to walk upon the wind, to trust to that,
as Augustine speaks, have been willing to mistake, to tread the waters, and to walk upon the wind, to trust to that,
c-acp np1 vvz, vhb vbn j pc-acp vvi, pc-acp vvi dt n2, cc pc-acp vvi p-acp dt n1, pc-acp vvi p-acp d,
(31) sermon (DIV1)
381
Page 241
8934
and to make that their mount Sion which slides away from them, and gives no rest to their souls.
and to make that their mount Sion which slides away from them, and gives no rest to their Souls.
cc pc-acp vvi cst po32 n1 np1 r-crq vvz av p-acp pno32, cc vvz dx n1 p-acp po32 n2.
(31) sermon (DIV1)
381
Page 241
8935
Rest to our souls we never find till with the Dove we return to the Ark, to the Church of Christ, where our tongues are made God's glory,
Rest to our Souls we never find till with the Dove we return to the Ark, to the Church of christ, where our tongues Are made God's glory,
n1 p-acp po12 n2 pns12 av-x vvi p-acp p-acp dt n1 pns12 vvb p-acp dt n1, p-acp dt n1 pp-f np1, c-crq po12 n2 vbr vvn npg1 n1,
(31) sermon (DIV1)
381
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8936
and our hands the instruments of righteousness wherein that Piety and Goodness dwelleth which alone can satisfie.
and our hands the Instruments of righteousness wherein that Piety and goodness dwells which alone can satisfy.
cc po12 n2 dt n2 pp-f n1 c-crq d n1 cc n1 vvz r-crq j vmb vvi.
(31) sermon (DIV1)
381
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8937
For secondly, such is the nature and quality of the soul, that it is not fashioned nor proportioned to the things of this world.
For secondly, such is the nature and quality of the soul, that it is not fashioned nor proportioned to the things of this world.
p-acp ord, d vbz dt n1 cc n1 pp-f dt n1, cst pn31 vbz xx vvn ccx vvn p-acp dt n2 pp-f d n1.
(31) sermon (DIV1)
382
Page 241
8956
And he that hath imprinted this infinite and insatiable desire in man, hath made and prepared something also to satisfie it:
And he that hath imprinted this infinite and insatiable desire in man, hath made and prepared something also to satisfy it:
cc pns31 cst vhz vvn d j cc j n1 p-acp n1, vhz vvn cc vvd pi av pc-acp vvi pn31:
(31) sermon (DIV1)
383
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9379
namely, the Caananites and Sidonians, &c. And this for two reasons;namely, the Canaanites and Sidonians, etc. And this for two Reasons;
av, dt np2 cc njp2, av cc d p-acp crd n2;
(32) sermon (DIV1)
396
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8938
What is a wedge of gold, what is beauty, what is a Crown to a soul? This being an immortal and spiritual substance can be satisfied with nothing but what is wrought in it by the Spirit of God, with Holiness and Piety;
What is a wedge of gold, what is beauty, what is a Crown to a soul? This being an immortal and spiritual substance can be satisfied with nothing but what is wrought in it by the Spirit of God, with Holiness and Piety;
q-crq vbz dt n1 pp-f n1, r-crq vbz n1, r-crq vbz dt n1 p-acp dt n1? np1 vbg dt j cc j n1 vmb vbi vvn p-acp pix cc-acp r-crq vbz vvn p-acp pn31 p-acp dt n1 pp-f np1, p-acp n1 cc n1;
(31) sermon (DIV1)
382
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8939
which being as immortal and spiritual as the soul, is most apt to assimilate, and fill and satisfie it.
which being as immortal and spiritual as the soul, is most apt to assimilate, and fill and satisfy it.
r-crq vbg a-acp j cc j c-acp dt n1, vbz av-ds j pc-acp vvi, cc vvi cc vvi pn31.
(31) sermon (DIV1)
382
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8940
Will I eat, saith God of himself, the flesh of bulls, or drink the bloud of goats? Can God take any delight therein? It is not the sacrifice,Will I eat, Says God of himself, the Flesh of Bulls, or drink the blood of Goats? Can God take any delight therein? It is not the sacrifice,
vmb pns11 vvi, vvz np1 pp-f px31, dt n1 pp-f n2, cc vvi dt n1 pp-f n2? vmb np1 vvi d n1 av? pn31 vbz xx dt n1,
(31) sermon (DIV1)
382
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8941
but the heart which being offered up brings a sweet savor unto him:
but the heart which being offered up brings a sweet savour unto him:
cc-acp dt n1 r-crq vbg vvn a-acp vvz dt j n1 p-acp pno31:
(31) sermon (DIV1)
382
Page 241
8942
without this, sacrifice is an abomination. And so, what is a feast, a banquet of wine, the sound of a viol, the whole world, to a soul, which must needs check it self when in condescention to the flesh it takes part in that delight they bring? Will ye spend these upon it? as the Babylonians did their sheep and flower upon their Idole Bell? Behold, the Soul can neither eat nor drink any thing;
without this, sacrifice is an abomination. And so, what is a feast, a banquet of wine, the found of a violent, the Whole world, to a soul, which must needs check it self when in condescension to the Flesh it Takes part in that delight they bring? Will you spend these upon it? as the Babylonians did their sheep and flower upon their Idol Bell? Behold, the Soul can neither eat nor drink any thing;
p-acp d, n1 vbz dt n1. cc av, q-crq vbz dt n1, dt n1 pp-f n1, dt n1 pp-f dt n1, dt j-jn n1, p-acp dt n1, r-crq vmb av vvi pn31 n1 c-crq p-acp n1 p-acp dt n1 pn31 vvz n1 p-acp d n1 pns32 vvb? n1 pn22 vvi d p-acp pn31? p-acp dt njp2 vdd po32 n1 cc n1 p-acp po32 n1 n1? vvb, dt n1 vmb av-dx vvi ccx vvi d n1;
(31) sermon (DIV1)
382
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8943
and is no more satisfied with these then the Angels, were with Abrahams fine meale and cakes which he bak't upon the hearth. No:
and is no more satisfied with these then the Angels, were with Abrahams fine meal and cakes which he baked upon the hearth. No:
cc vbz av-dx av-dc vvn p-acp d cs dt n2, vbdr p-acp npg1 j n1 cc n2 r-crq pns31 vvn p-acp dt n1. uh-dx:
(31) sermon (DIV1)
382
Page 241
8944
the meat which must satisfie the soul is bak't and drest in the mind, and then brought forth by the tongue and hands.
the meat which must satisfy the soul is baked and dressed in the mind, and then brought forth by the tongue and hands.
dt n1 r-crq vmb vvi dt n1 vbz vvn cc vvn p-acp dt n1, cc av vvd av p-acp dt n1 cc n2.
(31) sermon (DIV1)
382
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8945
It is the flesh and bloud of the Son of man, which is indeed his death, his doctrine, his obedience, humility, righteousness.
It is the Flesh and blood of the Son of man, which is indeed his death, his Doctrine, his Obedience, humility, righteousness.
pn31 vbz dt n1 cc n1 pp-f dt n1 pp-f n1, r-crq vbz av po31 n1, po31 n1, po31 n1, n1, n1.
(31) sermon (DIV1)
382
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8946
For we cannot abstract these, and divide Christ from his doctrine: This is the gross error of the world, and fatal to many:
For we cannot abstract these, and divide christ from his Doctrine: This is the gross error of the world, and fatal to many:
c-acp pns12 vmbx vvi d, cc vvi np1 p-acp po31 n1: d vbz dt j n1 pp-f dt n1, cc j p-acp d:
(31) sermon (DIV1)
382
Page 241
8947
but we must joyn together Christ and his precepts; and these will satisfie a soul.
but we must join together christ and his Precepts; and these will satisfy a soul.
cc-acp pns12 vmb vvi av np1 cc po31 n2; cc d vmb vvi dt n1.
(31) sermon (DIV1)
382
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8948
And to this end, in the next place, God hath imprinted in the soul and in the very nature of Man NONLATINALPHABET,
And to this end, in the next place, God hath imprinted in the soul and in the very nature of Man,
cc p-acp d n1, p-acp dt ord n1, np1 vhz vvn p-acp dt n1 cc p-acp dt j n1 pp-f n1,
(31) sermon (DIV1)
383
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8949
an infinite and insatiable desire, which cannot be satisfied with any thing that the world can present.
an infinite and insatiable desire, which cannot be satisfied with any thing that the world can present.
dt j cc j n1, r-crq vmbx vbi vvn p-acp d n1 cst dt n1 vmb vvi.
(31) sermon (DIV1)
383
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8950
The Heart is a little, but a vast member: Our desires are as Numbers, you cannot give a last.
The Heart is a little, but a vast member: Our Desires Are as Numbers, you cannot give a last.
dt n1 vbz dt j, cc-acp dt j n1: po12 n2 vbr p-acp n2, pn22 vmbx vvi dt ord.
(31) sermon (DIV1)
383
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8951
The Soul, which is made capable of God, can be satisfied with nothing but with God, not with any thing that is to be seen in this shop of vanities.
The Soul, which is made capable of God, can be satisfied with nothing but with God, not with any thing that is to be seen in this shop of vanities.
dt n1, r-crq vbz vvn j pp-f np1, vmb vbi vvn p-acp pix cc-acp p-acp np1, xx p-acp d n1 cst vbz pc-acp vbi vvn p-acp d n1 pp-f n2.
(31) sermon (DIV1)
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The Covetous is never rich enough, the Ambitious is never high enough, and the Philosopher never knows enough.
The Covetous is never rich enough, the Ambitious is never high enough, and the Philosopher never knows enough.
dt j vbz av j av-d, dt j vbz av j av-d, cc dt n1 av-x vvz av-d.
(31) sermon (DIV1)
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8953
The Appetite is infinite, and cannot be satisfied with that which is finite.
The Appetite is infinite, and cannot be satisfied with that which is finite.
dt n1 vbz j, cc vmbx vbi vvn p-acp d r-crq vbz j.
(31) sermon (DIV1)
383
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8954
Now we have an axiome in Philosophy, That God and Nature never made any thing in vain.
Now we have an axiom in Philosophy, That God and Nature never made any thing in vain.
av pns12 vhb dt n1 p-acp n1, cst np1 cc n1 av-x vvd d n1 p-acp j.
(31) sermon (DIV1)
383
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8955
He that made Hunger, hath made bread to stench it; and he that made Thirst, hath made drink to quench it.
He that made Hunger, hath made bred to stench it; and he that made Thirst, hath made drink to quench it.
pns31 cst vvd n1, vhz vvn n1 p-acp n1 pn31; cc pns31 cst vvd n1, vhz vvn n1 pc-acp vvi pn31.
(31) sermon (DIV1)
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8957
Which since we see we cannot find in the world, though we should live Methuselah 's age,
Which since we see we cannot find in the world, though we should live Methuselah is age,
r-crq c-acp pns12 vvb pns12 vmbx vvi p-acp dt n1, cs pns12 vmd vvi np1 vbz n1,
(31) sermon (DIV1)
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nay, though we should live to the end of it;
nay, though we should live to the end of it;
uh-x, cs pns12 vmd vvi p-acp dt n1 pp-f pn31;
(31) sermon (DIV1)
383
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8959
we must seek for it somewhere else, even above, where Christ sits at the right hand of God;
we must seek for it somewhere Else, even above, where christ sits At the right hand of God;
pns12 vmb vvi p-acp pn31 av av, av a-acp, c-crq np1 vvz p-acp dt j-jn n1 pp-f np1;
(31) sermon (DIV1)
383
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8960
we must seek it in him who is the fulness of time that filleth all things, and in that Piety and Goodness by which we dwell in him, and he in us;
we must seek it in him who is the fullness of time that fills all things, and in that Piety and goodness by which we dwell in him, and he in us;
pns12 vmb vvi pn31 p-acp pno31 r-crq vbz dt n1 pp-f n1 cst vvz d n2, cc p-acp d n1 cc n1 p-acp r-crq pns12 vvb p-acp pno31, cc pns31 p-acp pno12;
(31) sermon (DIV1)
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8961
and so partake of that fulness which will fill us for evermore.
and so partake of that fullness which will fill us for evermore.
cc av vvi pp-f d n1 r-crq vmb vvi pno12 p-acp av.
(31) sermon (DIV1)
383
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8962
We will draw but one argument more, and that is à contrario, from Wickedness and Impiety, the licentiousness of the Tongue,
We will draw but one argument more, and that is à contrario, from Wickedness and Impiety, the licentiousness of the Tongue,
pns12 vmb vvi p-acp crd n1 av-dc, cc d vbz fw-fr fw-la, p-acp n1 cc n1, dt n1 pp-f dt n1,
(31) sermon (DIV1)
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8963
and the wantonness of the Hands. In these we can find no satisfaction, no more then in Hell it self.
and the wantonness of the Hands. In these we can find no satisfaction, no more then in Hell it self.
cc dt n1 pp-f dt n2. p-acp d pns12 vmb vvi dx n1, av-dx dc cs p-acp n1 pn31 n1.
(31) sermon (DIV1)
384
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8964
Sin delights and torments •• ▪ gives us a Hail, a flattering salutation, and betrays us; cryes Hosanna, and crucifies us;
since delights and torments •• ▪ gives us a Hail, a flattering salutation, and betrays us; cries Hosanna, and Crucifies us;
n1 n2 cc vvz •• ▪ vvz pno12 dt vvi, dt j-vvg n1, cc vvz pno12; vvz n1, cc vvz pno12;
(31) sermon (DIV1)
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8965
leads us in triumph, but in chaines; and when our heart is merry, breeds a worm to eat it out;
leads us in triumph, but in chains; and when our heart is merry, breeds a worm to eat it out;
vvz pno12 p-acp n1, p-acp p-acp n2; cc c-crq po12 n1 vbz j, vvz dt n1 pc-acp vvi pn31 av;
(31) sermon (DIV1)
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8966
which gives some satisfaction indeed, but such as the Serpent gave with the Apple, which brought with it shame and pain and sorrow and death.
which gives Some satisfaction indeed, but such as the Serpent gave with the Apple, which brought with it shame and pain and sorrow and death.
r-crq vvz d n1 av, cc-acp d c-acp dt n1 vvd p-acp dt n1, r-crq vvd p-acp pn31 n1 cc n1 cc n1 cc n1.
(31) sermon (DIV1)
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8967
There is no peace, saith my God, to the wicked: and where there is no peace, there can be no satisfaction: There is no peace, Says my God, to the wicked: and where there is no peace, there can be no satisfaction:
pc-acp vbz dx n1, vvz po11 np1, p-acp dt j: cc c-crq pc-acp vbz dx n1, pc-acp vmb vbi dx n1:
(31) sermon (DIV1)
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8968
but they are like a troubled sea, which cannot rest, whose waters cast out mire and dirt. but they Are like a troubled sea, which cannot rest, whose waters cast out mire and dirt.
cc-acp pns32 vbr av-j dt j-vvn n1, r-crq vmbx vvi, rg-crq n2 vvd av n1 cc n1.
(31) sermon (DIV1)
384
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8969
No true peace, no true satisfaction can there be, but gaudium quasi, saith St. Augustine, joy and satisfaction in a manner and as if it were, Satisfaction in a picture, in a shadow, in a representation, drawn out in the colours of the rainbow, which appear and are not, as when an hungry man dreameth,
No true peace, no true satisfaction can there be, but gaudium quasi, Says Saint Augustine, joy and satisfaction in a manner and as if it were, Satisfaction in a picture, in a shadow, in a representation, drawn out in the colours of the rainbow, which appear and Are not, as when an hungry man dreameth,
dx j n1, dx j n1 vmb a-acp vbi, cc-acp fw-la fw-la, vvz n1 np1, n1 cc n1 p-acp dt n1 cc c-acp cs pn31 vbdr, n1 p-acp dt n1, p-acp dt n1, p-acp dt n1, vvn av p-acp dt n2 pp-f dt n1, r-crq vvb cc vbr xx, c-acp c-crq dt j n1 vvz,
(31) sermon (DIV1)
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8970
and behold, he eateth, and when he awaketh, his soul is empty, as the Prophet expresseth it; and behold, he Eateth, and when he awakes, his soul is empty, as the Prophet Expresses it;
cc vvi, pns31 vvz, cc c-crq pns31 vvz, po31 n1 vbz j, p-acp dt n1 vvz pn31;
(31) sermon (DIV1)
384
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8971
As if I were a king, might the begger say; As if I were in health, may the sick man say;As if I were a King, might the beggar say; As if I were in health, may the sick man say;
c-acp cs pns11 vbdr dt n1, vmd dt n1 vvb; c-acp cs pns11 vbdr p-acp n1, vmb dt j n1 vvi;
(31) sermon (DIV1)
384
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8972
As if I were a Philosopher, may the Idiot say; As if I were in heaven, may Dives say.As if I were a Philosopher, may the Idiot say; As if I were in heaven, may Dives say.
c-acp cs pns11 vbdr dt n1, vmb dt n1 vvb; c-acp cs pns11 vbdr p-acp n1, vmb np1 vvi.
(31) sermon (DIV1)
384
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8973
As if is but as the bringing in of a picture for a Man, which is but as if it were so.As if is but as the bringing in of a picture for a Man, which is but as if it were so.
c-acp cs vbz cc-acp c-acp dt vvg p-acp pp-f dt n1 p-acp dt n1, r-crq vbz cc-acp c-acp cs pn31 vbdr av.
(31) sermon (DIV1)
384
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8974
What being hath that which is but as if it were? not a satisfaction, but a torment.
What being hath that which is but as if it were? not a satisfaction, but a torment.
r-crq vbg vhz d r-crq vbz cc-acp c-acp cs pn31 vbdr? xx dt n1, cc-acp dt n1.
(31) sermon (DIV1)
384
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8975
For to be as if it were is not to be.
For to be as if it were is not to be.
p-acp pc-acp vbi c-acp cs pn31 vbdr vbz xx pc-acp vbi.
(31) sermon (DIV1)
384
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8976
The picture of Heaven is not Heaven, and the picture of Satisfaction and Happiness is no more then a thin and fading representation thereof, no more then a shadow, nay, not so much;
The picture of Heaven is not Heaven, and the picture of Satisfaction and Happiness is no more then a thin and fading representation thereof, no more then a shadow, nay, not so much;
dt n1 pp-f n1 vbz xx n1, cc dt n1 pp-f n1 cc n1 vbz av-dx av-dc cs dt j cc j-vvg n1 av, av-dx dc cs dt n1, uh-x, xx av av-d;
(31) sermon (DIV1)
384
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8977
for being sensual, it cannot be the shadow of that which is spiritual. Well said the Father, Gaudium illorum habet QUASI; Tristitia illorum non habet QUASI;
for being sensual, it cannot be the shadow of that which is spiritual. Well said the Father, Gaudium Illorum habet QUASI; Tristitia Illorum non habet QUASI;
c-acp vbg j, pn31 vmbx vbi dt n1 pp-f d r-crq vbz j. np1 vvd dt n1, fw-la fw-la fw-la fw-la; fw-la fw-la fw-la fw-la fw-la;
(31) sermon (DIV1)
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8978
Their Joy and Satisfaction is but as if it were; their Misery true and real: their Joy is a picture, their Torment substantial and sensible;
Their Joy and Satisfaction is but as if it were; their Misery true and real: their Joy is a picture, their Torment substantial and sensible;
po32 n1 cc n1 vbz cc-acp c-acp cs pn31 vbdr; po32 n1 j cc j: po32 n1 vbz dt n1, po32 n1 j cc j;
(31) sermon (DIV1)
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8979
their Satisfaction is a phantasme and an apparition, but their Sin and Sorrow shall be ever before them, ever against them.
their Satisfaction is a phantasm and an apparition, but their since and Sorrow shall be ever before them, ever against them.
po32 n1 vbz dt n1 cc dt n1, cc-acp po32 n1 cc n1 vmb vbi av p-acp pno32, av p-acp pno32.
(31) sermon (DIV1)
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8980
Nor can we ever be satisfied with good but by the words of our mouth and the works of our hands;
Nor can we ever be satisfied with good but by the words of our Mouth and the works of our hands;
ccx vmb pns12 av vbb vvn p-acp j p-acp p-acp dt n2 pp-f po12 n1 cc dt n2 pp-f po12 n2;
(31) sermon (DIV1)
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8981
These alone carry Satisfaction as their recompense along with them.
These alone carry Satisfaction as their recompense along with them.
d av-j vvi n1 p-acp po32 n1 a-acp p-acp pno32.
(31) sermon (DIV1)
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8982
4. Further yet, to shew how unsatisfying a thing Sin is, you may behold it tormenting the wicked man,
4. Further yet, to show how unsatisfying a thing since is, you may behold it tormenting the wicked man,
crd av-jc av, pc-acp vvi c-crq vvg dt n1 n1 vbz, pn22 vmb vvi pn31 vvg dt j n1,
(31) sermon (DIV1)
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8983
and that not only after the act, but also before, and in it; first, forbidding it self, then perplexing him in the act, and after gnawing his heart.
and that not only After the act, but also before, and in it; First, forbidding it self, then perplexing him in the act, and After gnawing his heart.
cc cst xx av-j p-acp dt n1, cc-acp av c-acp, cc p-acp pn31; ord, vvg pn31 n1, av vvg pno31 p-acp dt n1, cc p-acp vvg po31 n1.
(31) sermon (DIV1)
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8984
For this luctation, this, Shall I, or shall I not? even a wicked man may have.
For this luctation, this, Shall I, or shall I not? even a wicked man may have.
p-acp d n1, d, vmb pns11, cc vmb pns11 xx? av dt j n1 vmb vhi.
(31) sermon (DIV1)
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8985
And then what trouble and business is there? what waiting for the twilight? what watching opportunities? what study, what cost, what defalcations from our selves for that which will undo us? And after Conscience follows Sin with a whip whither soever the sinner goes.
And then what trouble and business is there? what waiting for the twilight? what watching opportunities? what study, what cost, what defalcations from our selves for that which will undo us? And After Conscience follows since with a whip whither soever the sinner Goes.
cc av q-crq n1 cc n1 vbz a-acp? r-crq vvg p-acp dt n1? r-crq vvg n2? q-crq n1, r-crq n1, r-crq n2 p-acp po12 n2 p-acp d r-crq vmb vvi pno12? cc p-acp n1 vvz n1 p-acp dt n1 q-crq av dt n1 vvz.
(31) sermon (DIV1)
385
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8986
Most sins we commit cost us dear, our wealth, our honour, our health, our reputation. And within a while all our sins are set in order before us;
Most Sins we commit cost us dear, our wealth, our honour, our health, our reputation. And within a while all our Sins Are Set in order before us;
ds n2 pns12 vvb vvb pno12 j-jn, po12 n1, po12 n1, po12 n1, po12 n1. cc p-acp dt n1 d po12 n2 vbr vvn p-acp n1 p-acp pno12;
(31) sermon (DIV1)
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8987
and then versa est Cithara in luctum, all the musick and melody Sin made, ends in starts and sighs and cast-down looks, in horror and amazement. To conclude this;
and then versa est Cithara in Luctum, all the music and melody since made, ends in starts and sighs and Cast-down looks, in horror and amazement. To conclude this;
cc cs fw-la fw-la np1 p-acp fw-la, d dt n1 cc n1 n1 vvd, vvz p-acp n2 cc n2 cc j n2, p-acp n1 cc n1. pc-acp vvi d;
(31) sermon (DIV1)
385
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8988
There is no way left us, but to take the wings of a Dove, Piety and Conformity to our Maker,
There is no Way left us, but to take the wings of a Dove, Piety and Conformity to our Maker,
pc-acp vbz dx n1 vvd pno12, cc-acp pc-acp vvi dt n2 pp-f dt n1, n1 cc n1 p-acp po12 n1,
(31) sermon (DIV1)
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8989
and to fly away from Sin, that we may be at rest. And since nothing can satisfie the mind but that which settles it,
and to fly away from since, that we may be At rest. And since nothing can satisfy the mind but that which settles it,
cc p-acp vvb av p-acp n1, cst pns12 vmb vbb p-acp n1. cc p-acp pix vmb vvi dt n1 cc-acp cst r-crq vvz pn31,
(31) sermon (DIV1)
386
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8990
and nothing can settle it but Goodness and Holiness, let us earnestly seek after it,
and nothing can settle it but goodness and Holiness, let us earnestly seek After it,
cc pix vmb vvi pn31 p-acp n1 cc n1, vvb pno12 av-j vvi p-acp pn31,
(31) sermon (DIV1)
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8991
as being that which, as we are made after the image of God, makes us also after his likeness;
as being that which, as we Are made After the image of God, makes us also After his likeness;
c-acp vbg d r-crq, c-acp pns12 vbr vvn p-acp dt n1 pp-f np1, vvz pno12 av p-acp po31 n1;
(31) sermon (DIV1)
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8992
not indeed so immutable as He is, but yet constant in our obedience, as far as our Humane nature is capable;
not indeed so immutable as He is, but yet constant in our Obedience, as Far as our Humane nature is capable;
xx av av j c-acp pns31 vbz, cc-acp av j p-acp po12 n1, c-acp av-j c-acp po12 j n1 vbz j;
(31) sermon (DIV1)
386
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8993
not all-sufficient, as he is, yet at peace and rest within our selves, because we rest in him;
not All-sufficient, as he is, yet At peace and rest within our selves, Because we rest in him;
xx j, c-acp pns31 vbz, av p-acp n1 cc n1 p-acp po12 n2, c-acp pns12 vvb p-acp pno31;
(31) sermon (DIV1)
386
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8994
not omnipotent, as he is, but by his assistance and grace able to do all things which may work our peace, and satisfie us;
not omnipotent, as he is, but by his assistance and grace able to do all things which may work our peace, and satisfy us;
xx j, c-acp pns31 vbz, cc-acp p-acp po31 n1 cc n1 j pc-acp vdi d n2 r-crq vmb vvi po12 n1, cc vvi pno12;
(31) sermon (DIV1)
386
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8995
Being filled with the fulness of God; Being filled with the fullness of God;
vbg vvn p-acp dt n1 pp-f np1;
(31) sermon (DIV1)
386
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9444
Would you take a view of Christ? You may look upon him in your own souls;
Would you take a view of christ? You may look upon him in your own Souls;
vmd pn22 vvi dt n1 pp-f np1? pn22 vmb vvi p-acp pno31 p-acp po22 d n2;
(32) sermon (DIV1)
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8996
not with that fulness which God is, (for that is impossible) but with the fulness of that Holiness which he hath ordeined to fill and satisfie us.
not with that fullness which God is, (for that is impossible) but with the fullness of that Holiness which he hath ordained to fill and satisfy us.
xx p-acp d n1 r-crq np1 vbz, (c-acp cst vbz j) cc-acp p-acp dt n1 pp-f d n1 r-crq pns31 vhz vvn pc-acp vvi cc vvi pno12.
(31) sermon (DIV1)
386
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8997
For when our thoughts are heavenly, he whispers back unto us: when our tongues utter his prayses, he speaks to our hearts, and comforts us;
For when our thoughts Are heavenly, he whispers back unto us: when our tongues utter his praises, he speaks to our hearts, and comforts us;
p-acp c-crq po12 n2 vbr j, pns31 vvz av p-acp pno12: c-crq po12 n2 vvi po31 n2, pns31 vvz p-acp po12 n2, cc vvz pno12;
(31) sermon (DIV1)
386
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8998
when our hands are busie in his service, they at once finish a good work, and draw out the recompense of reward;
when our hands Are busy in his service, they At once finish a good work, and draw out the recompense of reward;
c-crq po12 n2 vbr j p-acp po31 n1, pns32 p-acp a-acp vvi dt j n1, cc vvi av dt n1 pp-f n1;
(31) sermon (DIV1)
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8999
The end is, They shall be satisfied with good —.
The end is, They shall be satisfied with good —.
dt n1 vbz, pns32 vmb vbi vvn p-acp j —.
(31) sermon (DIV1)
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9000
Give me leave now but to cast an eye back, and gather something for our use;
Give me leave now but to cast an eye back, and gather something for our use;
vvb pno11 vvi av cc-acp pc-acp vvi dt n1 av, cc vvi pi p-acp po12 n1;
(31) sermon (DIV1)
386
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9001
and then I shall commend both it and you to the blessing of God.
and then I shall commend both it and you to the blessing of God.
cc cs pns11 vmb vvi av-d pn31 cc pn22 p-acp dt n1 pp-f np1.
(31) sermon (DIV1)
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9002
And first, if the fruit of our Hands and Lips be that alone which can satisfie us, let us then up and be doing, buckle on the armor of light, quench every fiery dart of Satan, fight against principalities and powers, and beat down every strong imagination that opposeth it self to that righteousness which will satisfie us with good,
And First, if the fruit of our Hands and Lips be that alone which can satisfy us, let us then up and be doing, buckle on the armour of Light, quench every fiery dart of Satan, fight against principalities and Powers, and beatrice down every strong imagination that Opposeth it self to that righteousness which will satisfy us with good,
cc ord, cs dt n1 pp-f po12 n2 cc n2 vbb d av-j r-crq vmb vvi pno12, vvb pno12 av p-acp cc vbi vdg, vvb p-acp dt n1 pp-f n1, vvb d j n1 pp-f np1, vvb p-acp n2 cc n2, cc vvd a-acp d j n1 cst vvz pn31 n1 p-acp d n1 r-crq vmb vvi pno12 p-acp j,
(31) sermon (DIV1)
387
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9003
and this imagination especially, That no endeavour of ours, no pressing forward, will bring us to the mark.
and this imagination especially, That no endeavour of ours, no pressing forward, will bring us to the mark.
cc d n1 av-j, cst dx n1 pp-f png12, dx n-vvg av-j, vmb vvi pno12 p-acp dt n1.
(31) sermon (DIV1)
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9004
We need not fear to enter the lists: for there be more with us then against us.
We need not Fear to enter the lists: for there be more with us then against us.
pns12 vvb xx vvb pc-acp vvi dt n2: c-acp pc-acp vbi av-dc p-acp pno12 av p-acp pno12.
(31) sermon (DIV1)
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9005
To complain of weakness when we are called, to work out our own satisfaction, is not Humility,
To complain of weakness when we Are called, to work out our own satisfaction, is not Humility,
pc-acp vvi pp-f n1 c-crq pns12 vbr vvn, pc-acp vvi av po12 d n1, vbz xx n1,
(31) sermon (DIV1)
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9006
or, if it be, it is but a voluntary humility, nay but a depression of mind, which hath not so much as the shew of wisdome; an Humility that will not acknowledge any power willing to do that which we are unwilling to do,
or, if it be, it is but a voluntary humility, nay but a depression of mind, which hath not so much as the show of Wisdom; an Humility that will not acknowledge any power willing to do that which we Are unwilling to do,
cc, cs pn31 vbb, pn31 vbz p-acp dt j-jn n1, uh p-acp dt n1 pp-f n1, r-crq vhz xx av av-d c-acp dt n1 pp-f n1; dt n1 cst vmb xx vvi d n1 j pc-acp vdi d r-crq pns12 vbr j pc-acp vdi,
(31) sermon (DIV1)
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9007
and in the contrary of which we place all our delight and satisfaction;
and in the contrary of which we place all our delight and satisfaction;
cc p-acp dt n-jn pp-f r-crq pns12 vvb d po12 n1 cc n1;
(31) sermon (DIV1)
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9008
an Humility that pretends darkness of understanding, because it will not see, and perversness of will, because it will not work;
an Humility that pretends darkness of understanding, Because it will not see, and perverseness of will, Because it will not work;
dt n1 cst vvz n1 pp-f n1, c-acp pn31 vmb xx vvi, cc n1 pp-f n1, c-acp pn31 vmb xx vvi;
(31) sermon (DIV1)
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9009
which laments over us, as over the dead, who indeed have no mind nor desire to live,
which laments over us, as over the dead, who indeed have no mind nor desire to live,
r-crq vvz p-acp pno12, c-acp p-acp dt j, r-crq av vhb dx n1 ccx n1 pc-acp vvi,
(31) sermon (DIV1)
387
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9010
but love darkness more then light, the broad way more then the strait, and death better then life;
but love darkness more then Light, the broad Way more then the strait, and death better then life;
cc-acp vvb n1 av-dc cs n1, dt j n1 av-dc cs dt j, cc n1 av-jc cs n1;
(31) sermon (DIV1)
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9011
an Humility which is not the fruit of the Spirit, but the work of the flesh to hold it up against the Spirit.
an Humility which is not the fruit of the Spirit, but the work of the Flesh to hold it up against the Spirit.
dt n1 r-crq vbz xx dt n1 pp-f dt n1, cc-acp dt n1 pp-f dt n1 pc-acp vvi pn31 a-acp p-acp dt n1.
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Be humble and obedient; that Humility came down from Heaven:Be humble and obedient; that Humility Come down from Heaven:
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But what Humility is that, that is the mother and nurse of Disobedience? That Humility which is commended to us in Scripture lifts us up to Heaven;
But what Humility is that, that is the mother and nurse of Disobedience? That Humility which is commended to us in Scripture lifts us up to Heaven;
cc-acp q-crq n1 vbz d, cst vbz dt n1 cc n1 pp-f n1? cst n1 r-crq vbz vvn p-acp pno12 p-acp n1 vvz pno12 a-acp p-acp n1;
(31) sermon (DIV1)
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this other, which is the parasite of the flesh, disables us, and sinks us to the lowest pit.
this other, which is the parasite of the Flesh, disables us, and sinks us to the lowest pit.
d n-jn, r-crq vbz dt n1 pp-f dt n1, vvz pno12, cc vvz pno12 p-acp dt js n1.
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and so turn ambitious? as if nothing of Piety and Religion were desirable but the name,
and so turn ambitious? as if nothing of Piety and Religion were desirable but the name,
cc av vvb j? c-acp cs pix pp-f n1 cc n1 vbdr j p-acp dt n1,
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That Humility boweth us down with sorrow, this binds our Hands with sloth: That gives us life and activity in the service of God, this buries us alive;
That Humility boweth us down with sorrow, this binds our Hands with sloth: That gives us life and activity in the service of God, this buries us alive;
cst n1 vvz pno12 a-acp p-acp n1, d vvz po12 n2 p-acp n1: cst vvz pno12 n1 cc n1 p-acp dt n1 pp-f np1, d vvz pno12 j;
(31) sermon (DIV1)
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That looks upon imperfections past, this makes way for more to come; That prepares and makes plain our way to perfection, this makes us more imperfect.
That looks upon imperfections past, this makes Way for more to come; That prepares and makes plain our Way to perfection, this makes us more imperfect.
cst vvz p-acp n2 j, d vvz n1 p-acp av-dc pc-acp vvi; cst vvz cc vvz j po12 n1 p-acp n1, d vvz pno12 dc j.
(31) sermon (DIV1)
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I know no better argument to move us then this; for it is St. Pauls; Therefore be yee stedfast, unmoveable;
I know no better argument to move us then this; for it is Saint Paul's; Therefore be ye steadfast, Unmovable;
pns11 vvb dx jc n1 pc-acp vvi pno12 av d; p-acp pn31 vbz n1 np1; av vbb pn22 j, j;
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alwayes abounding in the work of the Lord, singing praises to the Lord, and making him melody with your obedience; always abounding in the work of the Lord, singing praises to the Lord, and making him melody with your Obedience;
av vvg p-acp dt n1 pp-f dt n1, vvg n2 p-acp dt n1, cc vvg pno31 n1 p-acp po22 n1;
(31) sermon (DIV1)
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forasmuch as yee know that your labour is not in vain in the Lord: forasmuch as ye know that your labour is not in vain in the Lord:
av c-acp pn22 vvb cst po22 n1 vbz xx p-acp j p-acp dt n1:
(31) sermon (DIV1)
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As if this consideration only were enough to strengthen the weak hands, and confirm the feeble knees, to fasten our roots, to build us up in Christ, to stablish us in the faith,
As if this consideration only were enough to strengthen the weak hands, and confirm the feeble knees, to fasten our roots, to built us up in christ, to establish us in the faith,
c-acp cs d n1 av-j vbdr d pc-acp vvi dt j n2, cc vvi dt j n2, pc-acp vvi po12 n2, pc-acp vvi pno12 a-acp p-acp np1, pc-acp vvi pno12 p-acp dt n1,
(31) sermon (DIV1)
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and to make us an everlasting foundation.
and to make us an everlasting Foundation.
cc pc-acp vvi pno12 dt j n1.
(31) sermon (DIV1)
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Satisfaction is the end, and you have all the means to attain it, Understandings and Wills, Directions and Precepts, Promises and Rewards, Heaven and Eternity to draw you on and encourage you.
Satisfaction is the end, and you have all the means to attain it, Understandings and Wills, Directions and Precepts, Promises and Rewards, Heaven and Eternity to draw you on and encourage you.
n1 vbz dt n1, cc pn22 vhb d dt n2 pc-acp vvi pn31, n2 cc n2, n2 cc n2, vvz cc n2, n1 cc n1 pc-acp vvi pn22 p-acp cc vvi pn22.
(31) sermon (DIV1)
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And if this Rhetorick have no power on those who are Men and yet will be stones,
And if this Rhetoric have no power on those who Are Men and yet will be stones,
cc cs d n1 vhb dx n1 p-acp d r-crq vbr n2 cc av vmb vbi n2,
(31) sermon (DIV1)
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behold the Angels ministring unto you, and God himself calling, knocking, waiting, intreating;
behold the Angels ministering unto you, and God himself calling, knocking, waiting, entreating;
vvb dt n2 j-vvg p-acp pn22, cc np1 px31 vvg, vvg, vvg, vvg;
(31) sermon (DIV1)
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who will never be wanting to us if we be not wanting to our selves, who must needs do his own will,
who will never be wanting to us if we be not wanting to our selves, who must needs do his own will,
r-crq vmb av-x vbi vvg p-acp pno12 cs pns12 vbb xx vvg p-acp po12 n2, r-crq vmb av vdb po31 d n1,
(31) sermon (DIV1)
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and his will is our satisfaction. And therefore, in the next place, let us level our actions and endeavours on this,
and his will is our satisfaction. And Therefore, in the next place, let us level our actions and endeavours on this,
cc po31 n1 vbz po12 n1. cc av, p-acp dt ord n1, vvb pno12 vvi po12 n2 cc n2 p-acp d,
(31) sermon (DIV1)
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and not spend and waste our selves upon that which is not bread, and will never fill us.
and not spend and waste our selves upon that which is not bred, and will never fill us.
cc xx vvi cc vvi po12 n2 p-acp d r-crq vbz xx n1, cc vmb av-x vvi pno12.
(31) sermon (DIV1)
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9028
Let us not be so strong to do evil, and so weak to do good; be lame and impotent, when we should move towards Happiness;
Let us not be so strong to do evil, and so weak to do good; be lame and impotent, when we should move towards Happiness;
vvb pno12 xx vbi av j pc-acp vdi j-jn, cc av j pc-acp vdi j; vbb j cc j, c-crq pns12 vmd vvi p-acp n1;
(31) sermon (DIV1)
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and rush upon Destruction as the Horse doth into the battel? Let us not seek after Satisfaction in the things of this world,
and rush upon Destruction as the Horse does into the battle? Let us not seek After Satisfaction in the things of this world,
cc vvb p-acp n1 p-acp dt n1 vdz p-acp dt n1? vvb pno12 xx vvi p-acp n1 p-acp dt n2 pp-f d n1,
(31) sermon (DIV1)
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as the sons of the Prophets did after Elijah upon a Peradventure when he was taken away.
as the Sons of the prophets did After Elijah upon a Peradventure when he was taken away.
c-acp dt n2 pp-f dt n2 vdd p-acp np1 p-acp dt av c-crq pns31 vbds vvn av.
(31) sermon (DIV1)
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For it is the greatest folly in the world thus to misplace and mispend our diligence.
For it is the greatest folly in the world thus to misplace and misspend our diligence.
p-acp pn31 vbz dt js n1 p-acp dt n1 av p-acp vvb cc vvi po12 n1.
(31) sermon (DIV1)
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This is to plow the winds, and to cast our seed upon the rocks, which will yield no incrrease;
This is to blow the winds, and to cast our seed upon the Rocks, which will yield no incrrease;
d vbz pc-acp vvi dt n2, cc pc-acp vvi po12 n1 p-acp dt n2, r-crq vmb vvi dx n1;
(31) sermon (DIV1)
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This is to work in glass, which will break in our Hand, when with the same labour and art we might cut out a Diamond to adorn us.
This is to work in glass, which will break in our Hand, when with the same labour and art we might Cut out a Diamond to adorn us.
d vbz pc-acp vvi p-acp n1, r-crq vmb vvi p-acp po12 n1, c-crq p-acp dt d n1 cc n1 pns12 vmd vvi av dt n1 pc-acp vvi pno12.
(31) sermon (DIV1)
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Beloved, when I see men sending their hopes and thoughts afar off, and then following them with all heat and violence of action;
beloved, when I see men sending their hope's and thoughts afar off, and then following them with all heat and violence of actium;
j-vvn, c-crq pns11 vvb n2 vvg po32 n2 cc n2 av a-acp, cc av vvg pno32 p-acp d n1 cc n1 pp-f n1;
(31) sermon (DIV1)
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when I see them stoop to their proposed ends with as swift a wing as the Falcon to her prey, and then miss them;
when I see them stoop to their proposed ends with as swift a wing as the Falcon to her prey, and then miss them;
c-crq pns11 vvb pno32 vvi p-acp po32 j-vvn n2 p-acp a-acp j dt n1 p-acp dt n1 p-acp po31 n1, cc av vvb pno32;
(31) sermon (DIV1)
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9036
when I see them climbing to the top of the tree, and then falling back again with nothing but those boughs they laid hold on;
when I see them climbing to the top of the tree, and then falling back again with nothing but those boughs they laid hold on;
c-crq pns11 vvb pno32 vvg p-acp dt n1 pp-f dt n1, cc av vvg av av p-acp pix cc-acp d n2 pns32 vvd vvi a-acp;
(31) sermon (DIV1)
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when I see men hastning to their desires, and not obtaining their ends, or, if they do, not those ends which they set up, finding that which they took for bread to be a stone,
when I see men hastening to their Desires, and not obtaining their ends, or, if they do, not those ends which they Set up, finding that which they took for bred to be a stone,
c-crq pns11 vvb n2 vvg p-acp po32 n2, cc xx vvg po32 n2, cc, cs pns32 vdb, xx d n2 r-crq pns32 vvd a-acp, vvg d r-crq pns32 vvd p-acp n1 pc-acp vbi dt n1,
(31) sermon (DIV1)
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and that which they called fish a serpent; gathering riches, and possest with fear; honor, but trembling at the height; pleasure, but with repentance:
and that which they called Fish a serpent; gathering riches, and possessed with Fear; honour, but trembling At the height; pleasure, but with Repentance:
cc cst r-crq pns32 vvd n1 dt n1; vvg n2, cc vvn p-acp n1; n1, cc-acp vvg p-acp dt n1; n1, cc-acp p-acp n1:
(31) sermon (DIV1)
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when I see men labor and strive, and war and fight, spoyling and spoiled, con-conquering and overcome, destroying and destroyed;
when I see men labour and strive, and war and fight, spoiling and spoiled, con-conquering and overcome, destroying and destroyed;
c-crq pns11 vvb n2 vvi cc vvi, cc n1 cc vvi, vvg cc vvn, j cc vvn, vvg cc vvn;
(31) sermon (DIV1)
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when I see men working to their ends sometimes by ruine, sometimes by battery, sometimes by craft,
when I see men working to their ends sometime by ruin, sometime by battery, sometime by craft,
c-crq pns11 vvb n2 vvg p-acp po32 n2 av p-acp n1, av p-acp n1, av p-acp n1,
(31) sermon (DIV1)
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and, if that will not serve, by violence, when I see Kings pulling the crowns from one anothers heads;
and, if that will not serve, by violence, when I see Kings pulling the crowns from one another's Heads;
cc, cs d vmb xx vvi, p-acp n1, c-crq pns11 vvb n2 vvg dt n2 p-acp pi ng1-jn n2;
(31) sermon (DIV1)
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when I see such hot contentions, such tragoedies raised, for that which is not, which may not be,
when I see such hight contentions, such tragedies raised, for that which is not, which may not be,
c-crq pns11 vvb d j n2, d n2 vvn, p-acp d r-crq vbz xx, r-crq vmb xx vbi,
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or, if it be, will not be of that fashion which we gave it in our thoughts;
or, if it be, will not be of that fashion which we gave it in our thoughts;
cc, cs pn31 vbb, vmb xx vbi pp-f d n1 r-crq pns12 vvd pn31 p-acp po12 n2;
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methinks I see not, as Alexander spake, the battel of Frogs and Mice (although that was to as much purpose as these) but the strivings of mad distracted men, whom History (which is not alwayes the light of truth) hath shewen to the world as Hero's and generous and great-spirited men.
methinks I see not, as Alexander spoke, the battle of Frogs and Mice (although that was to as much purpose as these) but the strivings of mad distracted men, whom History (which is not always the Light of truth) hath shown to the world as Hero's and generous and great-spirited men.
vvz pns11 vvb xx, c-acp np1 vvd, dt n1 pp-f n2 cc n2 (cs d vbds p-acp c-acp d n1 c-acp d) p-acp dt n2-vvg pp-f j j-vvn n2, ro-crq n1 (r-crq vbz xx av dt n1 pp-f n1) vhz vvn p-acp dt n1 p-acp npg1 cc j cc j n2.
(31) sermon (DIV1)
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Or if I see Caligula in his march, with his great host and army which he raised not to fight,
Or if I see Caligula in his march, with his great host and army which he raised not to fight,
cc cs pns11 vvb np1 p-acp po31 n1, p-acp po31 j n1 cc n1 r-crq pns31 vvd xx pc-acp vvi,
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but to gather cockles on the shore.
but to gather cockles on the shore.
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Or I behold men labouring in the world as Cornelius Agrippa sayes Spirits do in the minerals;
Or I behold men labouring in the world as Cornelius Agrippa Says Spirits do in the minerals;
cc pns11 vvb n2 vvg p-acp dt n1 c-acp np1 np1 vvz n2 vdb p-acp dt n2;
(31) sermon (DIV1)
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9048
they dig and cleanse and sever metals, and when men come, they find nothing is done.
they dig and cleanse and sever metals, and when men come, they find nothing is done.
pns32 vvb cc vvi cc vvi n2, cc q-crq n2 vvb, pns32 vvb pix vbz vdn.
(31) sermon (DIV1)
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9049
And can there be a greater folly and madness then this? or shall we call these men wise, politick, magnanimous, high-spirited men? Give them what name you please,
And can there be a greater folly and madness then this? or shall we call these men wise, politic, magnanimous, high-spirited men? Give them what name you please,
cc vmb a-acp vbi dt jc n1 cc n1 av d? cc vmb pns12 vvi d n2 j, j, j, j n2? vvi pno32 r-crq vvb pn22 vvb,
(31) sermon (DIV1)
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9050
if there be several kinds of madness, as we are told there are, then these will come within the verge and reach of it.
if there be several Kinds of madness, as we Are told there Are, then these will come within the verge and reach of it.
cs pc-acp vbi j n2 pp-f n1, c-acp pns12 vbr vvn pc-acp vbr, av d vmb vvi p-acp dt n1 cc n1 pp-f pn31.
(31) sermon (DIV1)
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I am sure the Prophet David draws them within that compass, and calls them fools: This their way uttereth their foolishness.
I am sure the Prophet David draws them within that compass, and calls them Fools: This their Way utters their foolishness.
pns11 vbm j dt n1 np1 vvz pno32 p-acp d n1, cc vvz pno32 n2: d po32 n1 vvz po32 n1.
(31) sermon (DIV1)
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For again, if nothing will satisfie us but Righteousness and Piety, we need not consult what we are to chuse here where the object hath all that goodness which can make it desirable. For again, if nothing will satisfy us but Righteousness and Piety, we need not consult what we Are to choose Here where the Object hath all that Goodness which can make it desirable.
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(31) sermon (DIV1)
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9091
and to turn covetous? in our grinding the face of the poor, and to turn cruel? in our pursuit of honor,
and to turn covetous? in our grinding the face of the poor, and to turn cruel? in our pursuit of honour,
cc pc-acp vvi j? p-acp po12 n-vvg dt n1 pp-f dt j, cc pc-acp vvi j? p-acp po12 n1 pp-f n1,
(31) sermon (DIV1)
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9053
And therefore God by his Prophet, as if men did not wonder enough, or it were not enough for men to wonder, calls to the Heavens, Be astonisht, O yee heavens, at this:
And Therefore God by his Prophet, as if men did not wonder enough, or it were not enough for men to wonder, calls to the Heavens, Be astonished, Oh ye heavens, At this:
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(31) sermon (DIV1)
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for my people have committed two Evils, they have forsaken me the fountain of living waters, for my people have committed two Evils, they have forsaken me the fountain of living waters,
p-acp po11 n1 vhb vvn crd n2-jn, pns32 vhb vvn pno11 dt n1 pp-f j-vvg n2,
(31) sermon (DIV1)
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9055
and have hewed them out cisterns, broken cisterns, which will hold no water. and have hewed them out cisterns, broken cisterns, which will hold no water.
cc vhb vvn pno32 av n2, j-vvn n2, r-crq vmb vvi dx n1.
(31) sermon (DIV1)
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9056
And may it not seem a strange thing, that men should refuse their meat, which would satisfie them,
And may it not seem a strange thing, that men should refuse their meat, which would satisfy them,
cc vmb pn31 xx vvi dt j n1, cst n2 vmd vvi po32 n1, r-crq vmd vvi pno32,
(31) sermon (DIV1)
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and so prodigally sell themselves, all themselves, for that which is not bread? as the Prophet speaketh.
and so prodigally fell themselves, all themselves, for that which is not bred? as the Prophet speaks.
cc av av-jn vvi px32, av-d px32, p-acp cst r-crq vbz xx n1? p-acp dt n1 vvz.
(31) sermon (DIV1)
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9058
May it not go for a wonder, that men should debauch their Understanding, which should be their counsellor for their advantage and satisfaction,
May it not go for a wonder, that men should debauch their Understanding, which should be their Counsellor for their advantage and satisfaction,
vmb pn31 xx vvi p-acp dt n1, cst n2 vmd vvi po32 n1, r-crq vmd vbi po32 n1 p-acp po32 n1 cc n1,
(31) sermon (DIV1)
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9059
and make it their purveyor for their wealth, their surveyor in the works of the flesh,
and make it their purveyor for their wealth, their surveyor in the works of the Flesh,
cc vvi pn31 po32 n1 p-acp po32 n1, po32 n1 p-acp dt n2 pp-f dt n1,
(31) sermon (DIV1)
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9060
and no better then a pander to their lusts;
and no better then a pander to their Lustiest;
cc dx jc cs dt n1 p-acp po32 n2;
(31) sermon (DIV1)
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9061
that they should bow their Will to that which it would have even when it doth embrace it,
that they should bow their Will to that which it would have even when it does embrace it,
cst pns32 vmd vvi po32 n1 p-acp d r-crq pn31 vmd vhi av c-crq pn31 vdz vvi pn31,
(31) sermon (DIV1)
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9062
but determines its act, and demolisheth it again in the twinkling of an eye;
but determines its act, and demolisheth it again in the twinkling of an eye;
cc-acp vvz po31 n1, cc vvz pn31 av p-acp dt n-vvg pp-f dt n1;
(31) sermon (DIV1)
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9063
that they should make their Memory a Treasury of nothing but that which should be buried in the land of oblivion;
that they should make their Memory a Treasury of nothing but that which should be buried in the land of oblivion;
cst pns32 vmd vvi po32 n1 dt n1 pp-f pix cc-acp cst r-crq vmd vbi vvn p-acp dt n1 pp-f n1;
(31) sermon (DIV1)
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9064
that their Affections, those incorporeal heads, as Basil calls them, should catch and grasp nothing but ayr and emptiness;
that their Affections, those incorporeal Heads, as Basil calls them, should catch and grasp nothing but air and emptiness;
cst po32 n2, d j n2, p-acp np1 vvz pno32, vmd vvi cc vvi pix cc-acp n1 cc n1;
(31) sermon (DIV1)
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9065
and then that they should prostitute all the members of their Body to be instrumental to the Soul in these her excursions and wanton sallies upon vanity, to fetch in that which brings leaness unto it, the snow of Lebanon in stead of waters out of the river of the Lord? But after all this,
and then that they should prostitute all the members of their Body to be instrumental to the Soul in these her excursions and wanton sallies upon vanity, to fetch in that which brings leaness unto it, the snow of Lebanon in stead of waters out of the river of the Lord? But After all this,
cc av cst pns32 vmd vvi d dt n2 pp-f po32 n1 pc-acp vbi j p-acp dt n1 p-acp d po31 n2 cc j-jn n2 p-acp n1, pc-acp vvi p-acp d r-crq vvz n1 p-acp pn31, dt n1 pp-f np1 p-acp n1 pp-f n2 av pp-f dt n1 pp-f dt n1? p-acp p-acp d d,
(31) sermon (DIV1)
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9066
when I have so long fed on husks, to deceive my self into a perswasion that I have been all this while at my Fathers house and feasted at his table, to supply my defects and emptiness out of the book of life,
when I have so long fed on husks, to deceive my self into a persuasion that I have been all this while At my Father's house and feasted At his table, to supply my defects and emptiness out of the book of life,
c-crq pns11 vhb av av-j vvn p-acp n2, pc-acp vvi po11 n1 p-acp dt n1 cst pns11 vhb vbn d d n1 p-acp po11 ng1 n1 cc vvn p-acp po31 n1, pc-acp vvi po11 n2 cc n1 av pp-f dt n1 pp-f n1,
(31) sermon (DIV1)
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9067
and to conclude my name is written amongst the elect, when my tongue is an open sepulchre,
and to conclude my name is written among the elect, when my tongue is an open Sepulchre,
cc pc-acp vvi po11 n1 vbz vvn p-acp dt j-vvn, c-crq po11 n1 vbz dt j n1,
(31) sermon (DIV1)
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9068
and I am to every good work reprobate;
and I am to every good work Reprobate;
cc pns11 vbm p-acp d j n1 j-jn;
(31) sermon (DIV1)
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9069
that I should feed my self with a groundless and irregular thought of Gods mercy, which though it be over all his works, yet is not over a stubborn and unrepentant sinner, which is none of his works;
that I should feed my self with a groundless and irregular Thought of God's mercy, which though it be over all his works, yet is not over a stubborn and unrepentant sinner, which is none of his works;
cst pns11 vmd vvi po11 n1 p-acp dt j cc j n1 pp-f npg1 n1, r-crq cs pn31 vbb p-acp d po31 n2, av vbz xx p-acp dt j cc j n1, r-crq vbz pix pp-f po31 n2;
(31) sermon (DIV1)
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9070
that I should lay me down in peace, and sleep upon this pillow, upon this hope, That a sigh at last will go for mortification,
that I should lay me down in peace, and sleep upon this pillow, upon this hope, That a sighs At last will go for mortification,
cst pns11 vmd vvi pno11 a-acp p-acp n1, cc vvi p-acp d n1, p-acp d n1, cst dt n1 p-acp ord vmb vvi p-acp n1,
(31) sermon (DIV1)
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and a prayer at my death for the obedience of my life, and a confession, when I can scarce speak, for that faith which worketh by charity. Hear, O Heavens, and wonder:
and a prayer At my death for the Obedience of my life, and a Confessi, when I can scarce speak, for that faith which works by charity. Hear, Oh Heavens, and wonder:
cc dt n1 p-acp po11 n1 p-acp dt n1 pp-f po11 n1, cc dt n1, c-crq pns11 vmb av-j vvi, c-acp cst n1 r-crq vvz p-acp n1. np1, uh n2, cc n1:
(31) sermon (DIV1)
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nay rather, why art not thou troubled, O my Soul, and astonished within me? For what is this but to sleep at the gates of Hell,
nay rather, why art not thou troubled, Oh my Soul, and astonished within me? For what is this but to sleep At the gates of Hell,
uh av-c, q-crq vb2r xx pns21 vvn, uh po11 n1, cc vvn p-acp pno11? p-acp r-crq vbz d p-acp pc-acp vvi p-acp dt n2 pp-f n1,
(31) sermon (DIV1)
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9073
and to pass unto torment in a dream of satisfaction? to build our selves a pillar of assurance to lean upon,
and to pass unto torment in a dream of satisfaction? to built our selves a pillar of assurance to lean upon,
cc pc-acp vvi p-acp n1 p-acp dt n1 pp-f n1? pc-acp vvi po12 n2 dt n1 pp-f n1 pc-acp vvi p-acp,
(31) sermon (DIV1)
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9074
and then to fall into pieces with it? to stuff a hollow and false faith with vain and improfitable imaginations,
and then to fallen into Pieces with it? to stuff a hollow and false faith with vain and improfitable Imaginations,
cc av pc-acp vvi p-acp n2 p-acp pn31? pc-acp vvi dt j-jn cc j n1 p-acp j cc j n2,
(31) sermon (DIV1)
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9075
as the souldier did his head-piece, which he felt hard under him, with chaff, and then thought he had made his pillow easier.
as the soldier did his headpiece, which he felt hard under him, with chaff, and then Thought he had made his pillow Easier.
c-acp dt n1 vdd po31 n1, r-crq pns31 vvd av-j p-acp pno31, p-acp n1, cc av vvd pns31 vhd vvn po31 n1 av-jc.
(31) sermon (DIV1)
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9076
In a word, what is it but to feed on poyson instead of meat, to smile and flatter our selves to death, to call in flesh and bloud with these deceitful thoughts to favour us,
In a word, what is it but to feed on poison instead of meat, to smile and flatter our selves to death, to call in Flesh and blood with these deceitful thoughts to favour us,
p-acp dt n1, r-crq vbz pn31 p-acp pc-acp vvi p-acp n1 av pp-f n1, pc-acp vvi cc vvi po12 n2 p-acp n1, pc-acp vvi p-acp n1 cc n1 p-acp d j n2 pc-acp vvi pno12,
(31) sermon (DIV1)
389
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9077
and to breath nothing but false hopes, till our breath departeth, and these hopes and these thoughts perish with it.
and to breath nothing but false hope's, till our breath departeth, and these hope's and these thoughts perish with it.
cc pc-acp vvi pix cc-acp j n2, c-acp po12 n1 vvz, cc d n2 cc d n2 vvb p-acp pn31.
(31) sermon (DIV1)
389
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9078
O then, as the Wiseman speaks, if we be wise, let us be wise to our selves; wise to edification, and not to ruine;
O then, as the Wiseman speaks, if we be wise, let us be wise to our selves; wise to edification, and not to ruin;
sy av, c-acp dt n1 vvz, cs pns12 vbb j, vvb pno12 vbi j p-acp po12 n2; j p-acp n1, cc xx pc-acp vvi;
(31) sermon (DIV1)
389
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9079
wise with that wisdome which is from above, and not with that which is earthly, sensual, devilish, as full of deceit as the Deceiver himself,
wise with that Wisdom which is from above, and not with that which is earthly, sensual, devilish, as full of deceit as the Deceiver himself,
j p-acp d n1 r-crq vbz p-acp a-acp, cc xx p-acp d r-crq vbz j, j, j, p-acp j pp-f n1 p-acp dt n1 px31,
(31) sermon (DIV1)
389
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as full of falshood as the Father of lyes:
as full of falsehood as the Father of lies:
c-acp j pp-f n1 p-acp dt n1 pp-f n2:
(31) sermon (DIV1)
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9081
but let us hearken to the Lord God, who will teach us to profit; let us be wise unto salvation. And this is our wisdome, to chuse that which will satisfie. To draw to a conclusion;
but let us harken to the Lord God, who will teach us to profit; let us be wise unto salvation. And this is our Wisdom, to choose that which will satisfy. To draw to a conclusion;
cc-acp vvb pno12 vvi p-acp dt n1 np1, r-crq vmb vvi pno12 p-acp n1; vvb pno12 vbi j p-acp n1. cc d vbz po12 n1, pc-acp vvi d r-crq vmb vvi. pc-acp vvi p-acp dt n1;
(31) sermon (DIV1)
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9082
If this be the prerogative of Godliness to be alone in this work, so that nothing else can work us satisfaction, let her have prerogative also in our hearts,
If this be the prerogative of Godliness to be alone in this work, so that nothing Else can work us satisfaction, let her have prerogative also in our hearts,
cs d vbb dt n1 pp-f n1 pc-acp vbi j p-acp d n1, av cst pix av vmb vvi pno12 n1, vvb pno31 vhi n1 av p-acp po12 n2,
(31) sermon (DIV1)
390
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9083
and exercise full power and autority and dominion over our desires, to chase away from them all heterogenious and deceitful appearances, to banish all that are enemies unto her;
and exercise full power and Authority and dominion over our Desires, to chase away from them all heterogeneous and deceitful appearances, to banish all that Are enemies unto her;
cc vvi j n1 cc n1 cc n1 p-acp po12 n2, pc-acp vvi av p-acp pno32 d j cc j n2, pc-acp vvi d cst vbr n2 p-acp pno31;
(31) sermon (DIV1)
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9084
that so we may captivate our Wills unto her, and not bring her into subjection to our Wills;
that so we may captivate our Wills unto her, and not bring her into subjection to our Wills;
cst av pns12 vmb vvi po12 n2 p-acp pno31, cc xx vvi pno31 p-acp n1 p-acp po12 n2;
(31) sermon (DIV1)
390
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9085
not first distaste and refuse her, and then make use of her name;
not First distaste and refuse her, and then make use of her name;
xx ord n1 cc vvi pno31, cc av vvb n1 pp-f po31 n1;
(31) sermon (DIV1)
390
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9086
first bid her depart from our coasts, and then in her name not cast out devils,
First bid her depart from our coasts, and then in her name not cast out Devils,
ord vvb pno31 vvi p-acp po12 n2, cc av p-acp po31 n1 xx vvn av n2,
(31) sermon (DIV1)
390
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9087
but let them in, or be as malicious and mischievous as they.
but let them in, or be as malicious and mischievous as they.
cc-acp vvb pno32 p-acp, cc vbi a-acp j cc j c-acp pns32.
(31) sermon (DIV1)
390
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9088
In the name of Religion and Piety, why should that be Religion to day which in the dayes before us went under the name of Impiety? Why should Religion pass away with the fashion of the world,
In the name of Religion and Piety, why should that be Religion to day which in the days before us went under the name of Impiety? Why should Religion pass away with the fashion of the world,
p-acp dt n1 pp-f n1 cc n1, q-crq vmd d vbi n1 p-acp n1 r-crq p-acp dt n2 p-acp pno12 vvd p-acp dt n1 pp-f n1? q-crq vmd n1 vvi av p-acp dt n1 pp-f dt n1,
(31) sermon (DIV1)
390
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9089
and change as often as that? Why should we take away its prerogative, and give it to the World, to command our desires,
and change as often as that? Why should we take away its prerogative, and give it to the World, to command our Desires,
cc vvi c-acp av c-acp d? q-crq vmd pns12 vvi av po31 n1, cc vvb pn31 p-acp dt n1, pc-acp vvi po12 n2,
(31) sermon (DIV1)
390
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9090
and to command Religion to attend and promote them? in our hastning to wealth,
and to command Religion to attend and promote them? in our hastening to wealth,
cc pc-acp vvi n1 pc-acp vvi cc vvi pno32? p-acp po12 vvg p-acp n1,
(31) sermon (DIV1)
390
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9093
and the things of this world were the only object that could not fill our desires and satisfie them.
and the things of this world were the only Object that could not fill our Desires and satisfy them.
cc dt n2 pp-f d n1 vbdr dt j n1 cst vmd xx vvi po12 n2 cc vvi pno32.
(31) sermon (DIV1)
390
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9094
And so we make up a religious Mammonist, a religious Oppressor, a religious Tyrant, a religious Atheist;
And so we make up a religious Mammonist, a religious Oppressor, a religious Tyrant, a religious Atheist;
cc av pns12 vvb a-acp dt j np1, dt j n1, dt j n1, dt j n1;
(31) sermon (DIV1)
390
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9095
we joyn together God and the Devil, the name of God and a Devil incarnate. Thus it falls out when we invert the order of things.
we join together God and the devil, the name of God and a devil incarnate. Thus it falls out when we invert the order of things.
pns12 vvb av np1 cc dt n1, dt n1 pp-f np1 cc dt n1 j. av pn31 vvz av c-crq pns12 vvb dt n1 pp-f n2.
(31) sermon (DIV1)
390
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9096
It is too frequent and common a thing in the world to cry up Religion and Godliness as the Ephesians did their Diana.
It is too frequent and Common a thing in the world to cry up Religion and Godliness as the Ephesians did their Diana.
pn31 vbz av j cc j dt n1 p-acp dt n1 pc-acp vvi a-acp n1 cc n1 p-acp dt njp2 vdd po32 np1.
(31) sermon (DIV1)
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9097
Demesnius his Rhetorick, From this craft we have our gain; is that which moulds and fashions Religion:
Demesnius his Rhetoric, From this craft we have our gain; is that which moulds and fashions Religion:
np1 po31 n1, p-acp d n1 pns12 vhb po12 n1; vbz d r-crq vvz cc n2 n1:
(31) sermon (DIV1)
390
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9098
It shall be no longer Religion then it brings on advantage; if it prove dangerous, it shall loose both its name and prerogative.
It shall be no longer Religion then it brings on advantage; if it prove dangerous, it shall lose both its name and prerogative.
pn31 vmb vbi dx jc n1 cs pn31 vvz p-acp n1; cs pn31 vvb j, pn31 vmb vvi d po31 n1 cc n1.
(31) sermon (DIV1)
390
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9099
Hence it cometh to pass, that, as there are many that are called Gods, and called Lords, so there are many Religions.
Hence it comes to pass, that, as there Are many that Are called God's, and called lords, so there Are many Religions.
av pn31 vvz pc-acp vvi, cst, c-acp pc-acp vbr d cst vbr vvn n2, cc vvd n2, av a-acp vbr d n2.
(31) sermon (DIV1)
390
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9100
The Covetous hath his, the Ambitious hath his, the Wanton hath his, and the Schismatick hath his; The Covetous hath his, the Ambitious hath his, the Wanton hath his, and the Schismatic hath his;
dt j vhz po31, dt j vhz po31, dt j-jn vhz po31, cc dt n-jn vhz po31;
(31) sermon (DIV1)
390
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9101
many Religions, and none at all, none that can satisfie us.
many Religions, and none At all, none that can satisfy us.
d n2, cc pix p-acp d, pi cst vmb vvi pno12.
(31) sermon (DIV1)
390
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9102
Thus whilst we seek satisfaction in every object to which our lusts and affections lead us, we find something which we call by that name;
Thus while we seek satisfaction in every Object to which our Lustiest and affections led us, we find something which we call by that name;
av cs pns12 vvb n1 p-acp d n1 p-acp r-crq po12 n2 cc n2 vvb pno12, pns12 vvb pi r-crq pns12 vvb p-acp d n1;
(31) sermon (DIV1)
390
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9103
but whilst we look upon it, it slips from us, and we see it no more:
but while we look upon it, it slips from us, and we see it no more:
cc-acp cs pns12 vvb p-acp pn31, pn31 vvz p-acp pno12, cc pns12 vvb pn31 av-dx av-dc:
(31) sermon (DIV1)
390
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9104
it doth but smile upon us, and leaves us.
it does but smile upon us, and leaves us.
pn31 vdz p-acp vvi p-acp pno12, cc vvz pno12.
(31) sermon (DIV1)
390
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9105
If we seek it in Beauty, that is but colour, and it is changed whilst we look on it.
If we seek it in Beauty, that is but colour, and it is changed while we look on it.
cs pns12 vvb pn31 p-acp n1, cst vbz p-acp n1, cc pn31 vbz vvn cs pns12 vvb p-acp pn31.
(31) sermon (DIV1)
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9106
Who saw when that eye sunk which took so many hearts? who observed when that face wrinkled, which was so gazed on? All we can say is, this Star is shott, this Heaven is shriveled as a scrowl.
Who saw when that eye sunk which took so many hearts? who observed when that face wrinkled, which was so gazed on? All we can say is, this Star is shot, this Heaven is shriveled as a scrowl.
r-crq vvd c-crq d n1 vvn r-crq vvd av d n2? q-crq vvd c-crq cst n1 vvd, r-crq vbds av vvn a-acp? av-d pns12 vmb vvi vbz, d n1 vbz vvn, d n1 vbz vvn p-acp dt n1.
(31) sermon (DIV1)
390
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9107
If we look for it in Riches, they have wings, and fly away; Satisfaction dwells not in a misers bagg.
If we look for it in Riches, they have wings, and fly away; Satisfaction dwells not in a misers bag.
cs pns12 vvb p-acp pn31 p-acp n2, pns32 vhb n2, cc vvi av; n1 vvz xx p-acp dt ng1 n1.
(31) sermon (DIV1)
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9108
Yet we rise up early and lye down late, we labour and sweat, we cheat and oppress, we venture our bodies and we venture our souls, we venture,
Yet we rise up early and lie down late, we labour and sweat, we cheat and oppress, we venture our bodies and we venture our Souls, we venture,
av pns12 vvb a-acp j cc vvb a-acp av-j, pns12 vvb cc n1, pns12 vvi cc vvi, pns12 vvb po12 n2 cc pns12 vvb po12 n2, pns12 vvb,
(31) sermon (DIV1)
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9109
nay cast away, that which would satisfie us indeed, only to gain this satisfaction, to dye rich,
nay cast away, that which would satisfy us indeed, only to gain this satisfaction, to die rich,
uh-x vvb av, cst r-crq vmd vvi pno12 av, av-j pc-acp vvi d n1, pc-acp vvi j,
(31) sermon (DIV1)
390
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9110
and we had rather pass with that esteem then with the honor of a Saint.
and we had rather pass with that esteem then with the honour of a Saint.
cc pns12 vhd av-c vvi p-acp d n1 av p-acp dt n1 pp-f dt n1.
(31) sermon (DIV1)
390
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9111
And so we pass away, we dye rich, and our money and this miserable satisfaction perisheth with us.
And so we pass away, we die rich, and our money and this miserable satisfaction Perishes with us.
cc av pns12 vvb av, pns12 vvb j, cc po12 n1 cc d j n1 vvz p-acp pno12.
(31) sermon (DIV1)
390
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9112
The fool in the Gospel sung a Requiem to his soul at the sight of his barns,
The fool in the Gospel sung a Requiem to his soul At the sighed of his Barns,
dt n1 p-acp dt n1 vvd dt n1 p-acp po31 n1 p-acp dt n1 pp-f po31 n2,
(31) sermon (DIV1)
390
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9113
and that night there were those that came and took his soul from him.
and that night there were those that Come and took his soul from him.
cc d n1 a-acp vbdr d cst vvd cc vvd po31 n1 p-acp pno31.
(31) sermon (DIV1)
390
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9131
Let us seek satisfaction in the fruit of our lipps, and the work of our hands, in Piety and true Obedience. Lo, there it is found:
Let us seek satisfaction in the fruit of our lips, and the work of our hands, in Piety and true obedience. Lo, there it is found:
vvb pno12 vvi n1 p-acp dt n1 pp-f po12 n2, cc dt n1 pp-f po12 n2, p-acp n1 cc j n1. np1, a-acp pn31 vbz vvn:
(31) sermon (DIV1)
390
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9114
Again, if we seek it in Knowledge, there indeed one would think it might be found, Knowledge being so proportioned to the Soul; but alass! there it is not.
Again, if we seek it in Knowledge, there indeed one would think it might be found, Knowledge being so proportioned to the Soul; but alas! there it is not.
av, cs pns12 vvb pn31 p-acp n1, a-acp av pi vmd vvi pn31 vmd vbi vvn, n1 vbg av vvn p-acp dt n1; cc-acp uh! a-acp pn31 vbz xx.
(31) sermon (DIV1)
390
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9115
For what satisfaction is it to attain unto this, to know that I am ignorant? or what comfort doth that light bring which shews my defects? The more we know, the more we see we are ignorant;
For what satisfaction is it to attain unto this, to know that I am ignorant? or what Comfort does that Light bring which shows my defects? The more we know, the more we see we Are ignorant;
p-acp r-crq n1 vbz pn31 pc-acp vvi p-acp d, pc-acp vvi cst pns11 vbm j? cc q-crq n1 vdz d n1 vvi r-crq vvz po11 n2? dt av-dc pns12 vvb, dt av-dc pns12 vvb pns12 vbr j;
(31) sermon (DIV1)
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9116
and the more light we have, the more we discover our wants. We may think at every small distance the heavens close with the earth;
and the more Light we have, the more we discover our Wants. We may think At every small distance the heavens close with the earth;
cc dt av-dc j pns12 vhb, dt av-dc pns12 vvb po12 n2. pns12 vmb vvi p-acp d j n1 dt n2 av-j p-acp dt n1;
(31) sermon (DIV1)
390
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9117
but when we make our approach nearer, a larger space opens then that we have left behind us.
but when we make our approach nearer, a larger Molle Opens then that we have left behind us.
cc-acp c-crq pns12 vvb po12 n1 av-jc, dt jc n1 vvz av cst pns12 vhb vvn p-acp pno12.
(31) sermon (DIV1)
390
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9118
Ad immortalium cognitionem nimis mortales sumus, saith Seneca; We are too mortal to fathom the Ocean of Immortality.Ad immortalium cognitionem nimis mortales sumus, Says Senecca; We Are too Mortal to fathom the Ocean of Immortality.
fw-la fw-la fw-la fw-la fw-la fw-la, vvz np1; pns12 vbr av j-jn p-acp n1 dt n1 pp-f n1.
(31) sermon (DIV1)
390
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9119
Much reading is a weariness of the flesh, and Knowledge, as it brings content, so it brings also vexation to the spirit. Much reading is a weariness of the Flesh, and Knowledge, as it brings content, so it brings also vexation to the Spirit.
av-d vvg vbz dt n1 pp-f dt n1, cc n1, c-acp pn31 vvz j, av pn31 vvz av n1 p-acp dt n1.
(31) sermon (DIV1)
390
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9120
But then when the times of refreshing, the time of satisfaction, shall come; that Beauty I doted on will become a fury to whip me;
But then when the times of refreshing, the time of satisfaction, shall come; that Beauty I doted on will become a fury to whip me;
p-acp av c-crq dt n2 pp-f vvg, dt n1 pp-f n1, vmb vvi; cst n1 pns11 vvd p-acp vmb vvi dt n1 pc-acp vvi pno11;
(31) sermon (DIV1)
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9121
the rust of my silver and gold will witness against me, and eat up my flesh as it were fire; the rust of my silver and gold will witness against me, and eat up my Flesh as it were fire;
dt n1 pp-f po11 n1 cc n1 vmb n1 p-acp pno11, cc vvi a-acp po11 n1 c-acp pn31 vbdr n1;
(31) sermon (DIV1)
390
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9122
and my Knowledge, if it wait not on Piety, will procure me many stripes.
and my Knowledge, if it wait not on Piety, will procure me many stripes.
cc po11 n1, cs pn31 vvb xx p-acp n1, vmb vvi pno11 d n2.
(31) sermon (DIV1)
390
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9123
What is Alexander now the greater for his power? what is Caesar the higher for his honor? what is Aristotle the wiser for his knowledge? what delight hath Jezebel in her paint,
What is Alexander now the greater for his power? what is Caesar the higher for his honour? what is Aristotle the Wiser for his knowledge? what delight hath Jezebel in her paint,
q-crq vbz np1 av dt jc p-acp po31 n1? q-crq vbz np1 dt jc p-acp po31 n1? q-crq vbz np1 dt jc p-acp po31 n1? q-crq n1 vhz np1 p-acp po31 vvi,
(31) sermon (DIV1)
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9124
or Ahab in his vineyard? what is a delicious banquet to Dives in Hell? or what satisfaction can the remembrance of these transitory delights bring? All the beauty, honor, riches, knowledge in the world will not purchase one moment of ease:
or Ahab in his vineyard? what is a delicious banquet to Dives in Hell? or what satisfaction can the remembrance of these transitory delights bring? All the beauty, honour, riches, knowledge in the world will not purchase one moment of ease:
cc np1 p-acp po31 n1? q-crq vbz dt j n1 p-acp np1 p-acp n1? cc q-crq n1 vmb dt n1 pp-f d j n2 vvi? av-d dt n1, n1, n2, n1 p-acp dt n1 vmb xx vvi crd n1 pp-f n1:
(31) sermon (DIV1)
390
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9125
All the rivers of pleasures, which are now run out and dry, and only flow in our remembrance, will not cool a tongue.
All the Rivers of pleasures, which Are now run out and dry, and only flow in our remembrance, will not cool a tongue.
d dt n2 pp-f n2, r-crq vbr av vvn av cc j, cc av-j vvi p-acp po12 n1, vmb xx vvi dt n1.
(31) sermon (DIV1)
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9126
The gate is shut against all these; and we find torment, endless torment, instead of satisfaction.
The gate is shut against all these; and we find torment, endless torment, instead of satisfaction.
dt n1 vbz vvn p-acp d d; cc pns12 vvb n1, j n1, av pp-f n1.
(31) sermon (DIV1)
390
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9127
Let us therefore seek for satisfaction, but not there where it cannot be found;
Let us Therefore seek for satisfaction, but not there where it cannot be found;
vvb pno12 av vvi p-acp n1, cc-acp xx a-acp c-crq pn31 vmbx vbi vvn;
(31) sermon (DIV1)
390
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9128
not in the world, whose very figure and fashion passeth away, but in that faith which overcomes the world, in that faith which worketh by charity, which doth NONLATINALPHABET,
not in the world, whose very figure and fashion passes away, but in that faith which overcomes the world, in that faith which works by charity, which does,
xx p-acp dt n1, rg-crq j n1 cc n1 vvz av, p-acp p-acp d n1 r-crq vvz dt n1, p-acp d n1 r-crq vvz p-acp n1, r-crq vdz,
(31) sermon (DIV1)
390
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9129
as Chrysostome speaketh, slumber all vain and absurd imaginations, that we now hugg and anon are afraid of,
as Chrysostom speaks, slumber all vain and absurd Imaginations, that we now hug and anon Are afraid of,
c-acp np1 vvz, n1 d j cc j n2, cst pns12 av vvb cc av vbr j pp-f,
(31) sermon (DIV1)
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9130
and all vain words, that now are musick unto us, and anon return upon us as swords, which doth guide our hands, that they may be reacht out to no forbidden thing.
and all vain words, that now Are music unto us, and anon return upon us as swords, which does guide our hands, that they may be reached out to no forbidden thing.
cc d j n2, cst av vbr n1 p-acp pno12, cc av vvb p-acp pno12 p-acp n2, r-crq vdz vvi po12 n2, cst pns32 vmb vbi vvn av p-acp dx j-vvn n1.
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Where this is in truth and reality there it hold its prerogative:
Where this is in truth and reality there it hold its prerogative:
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it shapeth our thoughts, formeth our words, and mingles it self with all the works of our hands.
it shapeth our thoughts, formeth our words, and mingles it self with all the works of our hands.
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Then Peace of conscience, that heaven upon earth, and Satisfaction, that pillow on which we rest in all the storms that beat upon us, shall meet and compass us about on every side;
Then Peace of conscience, that heaven upon earth, and Satisfaction, that pillow on which we rest in all the storms that beatrice upon us, shall meet and compass us about on every side;
av n1 pp-f n1, cst n1 p-acp n1, cc n1, cst n1 p-acp r-crq pns12 vvb p-acp d dt n2 cst vvb p-acp pno12, vmb vvi cc vvi pno12 p-acp p-acp d n1;
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not a fading false satisfaction, but true, as our Obedience is true; and solid and weighty, as ••at is sincere;
not a fading false satisfaction, but true, as our obedience is true; and solid and weighty, as ••at is sincere;
xx dt j-vvg j n1, cc-acp j, c-acp po12 n1 vbz j; cc j cc j, c-acp n1 vbz j;
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a fair pledge and earnest of that fulness of light, joy, peace and glory, of that infinite satisfaction which we shall receive in the highest heavens wherein dwelleth righteousness;
a fair pledge and earnest of that fullness of Light, joy, peace and glory, of that infinite satisfaction which we shall receive in the highest heavens wherein dwells righteousness;
dt j n1 cc n1 pp-f d n1 pp-f n1, n1, n1 cc n1, pp-f cst j n1 r-crq pns12 vmb vvi p-acp dt js n2 c-crq vvz n1;
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where He that filleth all in all shall satisfie us, that is, crown us with Happiness for evermore.
where He that fills all in all shall satisfy us, that is, crown us with Happiness for evermore.
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The Three and Twentieth SERMON. PART I.
The Three and Twentieth SERMON. PART I.
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9139
MATTH. IV. 1. Then was Jesus led-up of the Spirit into the wilderness, to be tempted of the devil.
MATTHEW. IV. 1. Then was jesus led-up of the Spirit into the Wilderness, to be tempted of the Devil.
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CHrist is the Captain of our salvation, as the Apostle stiles him Hebr. 2. 10. And no sooner is he baptized, no sooner is he come out of the river,
christ is the Captain of our salvation, as the Apostle stile him Hebrew 2. 10. And no sooner is he baptised, no sooner is he come out of the river,
np1 vbz dt n1 pp-f po12 n1, p-acp dt n1 vvz pno31 np1 crd crd np1 av-dx av-c vbz pns31 vvn, av-dx av-c vbz pns31 vvn av pp-f dt n1,
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but he enters the field against the enemy of mankind, & omnia salutis nostrae sacramenta veluti juratus absolvit, as Hilary speaks;
but he enters the field against the enemy of mankind, & omnia Salutis Nostrae Sacraments Veluti Juratus absolvit, as Hilary speaks;
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He performs all the Offices of a Saviour as fully and exactly as if he had taken a military oath to glorifie Gods name,
He performs all the Offices of a Saviour as Fully and exactly as if he had taken a military oath to Glorify God's name,
pns31 vvz d dt n2 pp-f dt n1 c-acp av-j cc av-j c-acp cs pns31 vhd vvn dt j n1 pc-acp vvi npg1 n1,
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and to finish the work which he gave him to do, of our Redemption.
and to finish the work which he gave him to do, of our Redemption.
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His Care of our welfare did not omit any tittle, any Iota. He lookt not only ad ultimum, to the end,
His Care of our welfare did not omit any tittle, any Iota. He looked not only ad ultimum, to the end,
po31 n1 pp-f po12 n1 vdd xx vvi d n1, d fw-la. pns31 vvd xx av-j fw-la fw-la, p-acp dt n1,
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but usque ad ultimum, to all those means and to all those particular acts which led him to it, that so he might NONLATINALPHABET, bring his work to perfection, and himself be made perfect by sufferings.
but usque ad ultimum, to all those means and to all those particular acts which led him to it, that so he might, bring his work to perfection, and himself be made perfect by sufferings.
cc-acp fw-la fw-la fw-la, p-acp d d n2 cc p-acp d d j n2 r-crq vvd pno31 p-acp pn31, cst av pns31 vmd, vvb po31 n1 p-acp n1, cc px31 vbi vvn j p-acp n2.
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9146
It was not enough for him to be born, but he will condescend to be baptized by his servant.
It was not enough for him to be born, but he will condescend to be baptised by his servant.
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It was not enough for him to fulfill the Law, but he suffers himself to be tempted to break it.
It was not enough for him to fulfil the Law, but he suffers himself to be tempted to break it.
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It was not enough to suffer for sin, but he will suffer himself to be tempted to sin.
It was not enough to suffer for since, but he will suffer himself to be tempted to since.
pn31 vbds xx av-d pc-acp vvi p-acp n1, cc-acp pns31 vmb vvi px31 pc-acp vbi vvn p-acp n1.
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9149
He was content not only to be sent into the world, but to be led into the wilderness;
He was content not only to be sent into the world, but to be led into the Wilderness;
pns31 vbds j xx av-j pc-acp vbi vvn p-acp dt n1, cc-acp pc-acp vbi vvn p-acp dt n1;
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and, that the Devil may assault him, to present himself in the shape of a weak hungry man;
and, that the devil may assault him, to present himself in the shape of a weak hungry man;
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9151
to follow him to the pinacle, to the mountain, to any place from whence the Devil may hope to tumble him down.
to follow him to the pinnacle, to the mountain, to any place from whence the devil may hope to tumble him down.
pc-acp vvi pno31 p-acp dt n1, p-acp dt n1, p-acp d n1 p-acp c-crq dt n1 vmb vvi pc-acp vvi pno31 a-acp.
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He would be any thing but a Sinner, that he might save sinners.
He would be any thing but a Sinner, that he might save Sinners.
pns31 vmd vbi d n1 p-acp dt n1, cst pns31 vmd vvi n2.
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Hoc unum non nisi duo faciunt. Hoc Unum non nisi duo faciunt.
fw-la fw-la fw-la fw-la fw-la fw-la.
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9153
We will not so much as doubt whether this were a real Combat, or only performed NONLATINALPHABET, in imagination, and in a vision, as some of the Ancients thought.
We will not so much as doubt whither this were a real Combat, or only performed, in imagination, and in a vision, as Some of the Ancients Thought.
pns12 vmb xx av av-d c-acp vvb cs d vbdr dt j n1, cc av-j vvn, p-acp n1, cc p-acp dt n1, p-acp d pp-f dt n2-j vvn.
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9154
For this were to question his Baptism also, and the Descending of the holy Ghost like a Dove;
For this were to question his Baptism also, and the Descending of the holy Ghost like a Dove;
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Which was so really done that Tertullian peremptorily concludes, that when the Spirit took this shape, there was as truly a Dove there as there was the Spirit;
Which was so really done that Tertullian peremptorily concludes, that when the Spirit took this shape, there was as truly a Dove there as there was the Spirit;
r-crq vbds av av-j vdn d np1 av-j vvz, cst c-crq dt n1 vvd d n1, pc-acp vbds c-acp av-j dt n1 a-acp p-acp a-acp vbds dt n1;
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although St. Augustine and Chrysostome are of the contrary opinion.
although Saint Augustine and Chrysostom Are of the contrary opinion.
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The Text here is plain, he was led NONLATINALPHABET, of the Spirit, which is as much as, by the hand of the Spirit.
The Text Here is plain, he was led, of the Spirit, which is as much as, by the hand of the Spirit.
dt n1 av vbz j, pns31 vbds vvn, pp-f dt n1, r-crq vbz p-acp av-d a-acp, p-acp dt n1 pp-f dt n1.
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9158
And that of the Father is most true, Nimis disputando fidei autoritas elevatur;
And that of the Father is most true, Nimis disputando fidei autoritas elevatur;
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9159
We derogate from that autority and power which our Faith should have over us, by raising controversies where we need not:
We derogate from that Authority and power which our Faith should have over us, by raising controversies where we need not:
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And whilst we start up doubts and questions, and then run after to catch them, we commonly lose the Truth.
And while we start up doubts and questions, and then run After to catch them, we commonly loose the Truth.
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It is part of a continued History of the Acts of our Saviour:
It is part of a continued History of the Acts of our Saviour:
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and there is no shew of reason which may perswade us that, when all is said to be done by Christ, one part of it should be done really,
and there is no show of reason which may persuade us that, when all is said to be done by christ, one part of it should be done really,
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and the other but in a vision; especially here being so many reasons to evince the contrary.
and the other but in a vision; especially Here being so many Reasons to evince the contrary.
cc dt n-jn p-acp p-acp dt n1; av-j av vbg av d n2 pc-acp vvi dt n-jn.
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For neither was it any honor for the Devil to cope with our Saviour, who for Man in the nature of man fought against him, and overcame him;
For neither was it any honour for the devil to cope with our Saviour, who for Man in the nature of man fought against him, and overcame him;
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nor any greater dishonour to Christ to be tempted, then to be a Man. NONLATINALPHABET; as Nazianzene spake of his being born, so may I of his being tempted;
nor any greater dishonour to christ to be tempted, then to be a Man.; as Nazianzene spoke of his being born, so may I of his being tempted;
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Why should we fear where no fear is? NONLATINALPHABET;Why should we Fear where no Fear is?;
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Shall we honor him the less, because he hath humbled himself so far as to enter the lists with our enemy? No:
Shall we honour him the less, Because he hath humbled himself so Far as to enter the lists with our enemy? No:
vmb pns12 vvi pno31 dt av-dc, c-acp pns31 vhz vvn px31 av av-j c-acp pc-acp vvi dt n2 p-acp po12 n1? uh-dx:
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His Circumcision, his Tentation, his Fasting, his Hunger, his Sweating, his Dying are the glorious and honorable marks of a victorious Captain.
His Circumcision, his Tentation, his Fasting, his Hunger, his Sweating, his Dying Are the glorious and honourable marks of a victorious Captain.
png31 n1, po31 n1, po31 n-vvg, po31 n1, po31 n-vvg, po31 j-vvg vbr dt j cc j n2 pp-f dt j n1.
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9169
And as Souldiers use to shew their wounds and skarrs as the badges of honor, and to publish and make it known;
And as Soldiers use to show their wounds and skarrs as the badges of honour, and to publish and make it known;
cc c-acp n2 vvb pc-acp vvi po32 n2 cc n2 p-acp dt n2 pp-f n1, cc pc-acp vvi cc vvi pn31 vvn;
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Haec vulnera, has cicatrices pro patria; Haec vulnera, has cicatrices Pro patria;
fw-la fw-la, vhz n2 fw-la fw-la;
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9171
These wounds we have received, these skarrs we bear about us, for the defense of our country;
These wounds we have received, these skarrs we bear about us, for the defence of our country;
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9172
so may we magnifie our Saviour in that he fought and dyed for us men and for our salvation.
so may we magnify our Saviour in that he fought and died for us men and for our salvation.
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9173
Timeamus nobis de reverentiâ istâ, Let us be very wary that we offend not Christ out of too much reverence.Timeamus nobis de reverentiâ istâ, Let us be very wary that we offend not christ out of too much Reverence.
fw-la fw-la fw-la fw-la fw-la, vvb pno12 vbi av j cst pns12 vvb xx np1 av pp-f av d n1.
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9174
May it therefore please you to fix your eyes, and duly consider this Duel or single Combate between Christ and the Devil, our Captain and our Enemy.
May it Therefore please you to fix your eyes, and duly Consider this Duel or single Combat between christ and the devil, our Captain and our Enemy.
vmb pn31 av vvi pn22 pc-acp vvi po22 n2, cc av-jn vvi d n1 cc j n1 p-acp np1 cc dt n1, po12 n1 cc po12 n1.
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9175
In this Text we have the Preparation to it, and therein these circumstances remarkable; 1. the Persons, Jesus, a Saviour; and the Devil, a Destroyer: Jesus, an Advocate;
In this Text we have the Preparation to it, and therein these Circumstances remarkable; 1. the Persons, jesus, a Saviour; and the devil, a Destroyer: jesus, an Advocate;
p-acp d n1 pns12 vhb dt n1 p-acp pn31, cc av d n2 j; crd dt n2, np1, dt n1; cc dt n1, dt n1: np1, dt n1;
(32) sermon (DIV1)
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9176
and the Devil, an Accuser of the Brethren and a Calumniator:
and the devil, an Accuser of the Brothers and a Calumniator:
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9177
The Lyon who fights for us, and the Lyon who seeks to devour us. 2. The manner how Christ was brought into the field, He was led by the Spirit. 3. The Time when;
The lion who fights for us, and the lion who seeks to devour us. 2. The manner how christ was brought into the field, He was led by the Spirit. 3. The Time when;
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9178
Then: After he was baptized, and had the holy Ghost descend upon him in the shape of a Dove, and had heard a voice from heaven saying, This is my beloved Son in whom I am well pleased, then he was led forth. Then: After he was baptised, and had the holy Ghost descend upon him in the shape of a Dove, and had herd a voice from heaven saying, This is my Beloved Son in whom I am well pleased, then he was led forth.
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(32) sermon (DIV1)
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4. The Place where he fought it out, the Wilderness. This was campus certaminis, the field where this hardiment was to be tryed, this battel fought. 5. His preparation to it, he fasted forty dayes and forty nights.
4. The Place where he fought it out, the Wilderness. This was campus certaminis, the field where this hardiment was to be tried, this battle fought. 5. His preparation to it, he fasted forty days and forty nights.
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(32) sermon (DIV1)
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9180
6. And lastly, the Opportunity which the Devil took to set upon him;
6. And lastly, the Opportunity which the devil took to Set upon him;
crd cc ord, dt n1 r-crq dt n1 vvd pc-acp vvi p-acp pno31;
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9181
He set upon him when he was a hungry. and this we find in the Preparation;
He Set upon him when he was a hungry. and this we find in the Preparation;
pns31 vvd p-acp pno31 c-crq pns31 vbds dt j. cc d pns12 vvb p-acp dt n1;
(32) sermon (DIV1)
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9182
The Battel or Contention is spiritual;
The Battle or Contention is spiritual;
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(32) sermon (DIV1)
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9183
and it is called Tentation. And in all battels the tryal is who shall be the strongest. The Tentation is threefold, I. to Distrust; from the consideration of want;
and it is called Tentation. And in all battles the trial is who shall be the Strongest. The Tentation is threefold, I. to Distrust; from the consideration of want;
cc pn31 vbz vvn n1. cc p-acp d n2 dt n1 vbz q-crq vmb vbi dt js. dt n1 vbz j, pns11. p-acp n1; p-acp dt n1 pp-f n1;
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9184
II. to Presumption, from the providence and praedestination of God; III. to flat and gross Idolatry, from hope of the pomp and glory of this world.
II to Presumption, from the providence and Predestination of God; III. to flat and gross Idolatry, from hope of the pomp and glory of this world.
crd p-acp n1, p-acp dt n1 cc n1 pp-f np1; np1. p-acp j cc j n1, p-acp n1 pp-f dt n1 cc n1 pp-f d n1.
(32) sermon (DIV1)
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9185
First, if we want, the Devil concludes God cares not for us. Secondly, if he care for us, we may do what we please.
First, if we want, the devil concludes God Cares not for us. Secondly, if he care for us, we may do what we please.
ord, cs pns12 vvb, dt n1 vvz np1 vvz xx p-acp pno12. ord, cs pns31 vvb p-acp pno12, pns12 vmb vdi r-crq pns12 vvb.
(32) sermon (DIV1)
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9186
Thirdly, we may have what we please, if we will but fall down and worship him.
Thirdly, we may have what we please, if we will but fallen down and worship him.
ord, pns12 vmb vhi r-crq pns12 vvb, cs pns12 vmb p-acp vvb a-acp cc vvi pno31.
(32) sermon (DIV1)
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9187
The price of the whole world is but a bow or prostration of the body.
The price of the Whole world is but a bow or prostration of the body.
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(32) sermon (DIV1)
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9188
These are the three darts which are thrown at Christ by an enemy of craft and advantage:
These Are the three darts which Are thrown At christ by an enemy of craft and advantage:
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9189
And Christ puts forth his buckler, and quencheth them:
And christ puts forth his buckler, and quenches them:
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9190
and the Devil being disarmed runs out of the field, or at least makes a retreat.
and the devil being disarmed runs out of the field, or At least makes a retreat.
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9191
The Text says, The devil left him; and behold, Angels came and ministred unto him. I have presented you with a short view of the whole.
The Text Says, The Devil left him; and behold, Angels Come and ministered unto him. I have presented you with a short view of the Whole.
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9192
Come we now to the particulars. First, I shall speak of the Persons.
Come we now to the particulars. First, I shall speak of the Persons.
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In every action that passeth in the world the circumstance of the person carries it weight,
In every actium that passes in the world the circumstance of the person carries it weight,
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and leaves a kind of impression upon it, and maketh it more or less remarkable to our view.
and leaves a kind of impression upon it, and makes it more or less remarkable to our view.
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Rei pondus etiam persona consummat, saith the Orator;Rei pondus etiam persona consummate, Says the Orator;
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That which makes up the full value of an action, that which consummates and seals it up, is the Person.
That which makes up the full valve of an actium, that which consummates and Seals it up, is the Person.
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It was not so much for the Levites to bear the Ark, as for David to dance before it.
It was not so much for the Levites to bear the Ark, as for David to dance before it.
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It was not so remarkable for a Publicane to invite Christ to his house, as for Christ to dine with him.
It was not so remarkable for a Publican to invite christ to his house, as for christ to dine with him.
pn31 vbds xx av j p-acp dt n1 pc-acp vvi np1 p-acp po31 n1, c-acp p-acp np1 pc-acp vvi p-acp pno31.
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It was not so much that the first Adam should fall, as it was that the second should be tempted. NONLATINALPHABET, saith Nazianzene;
It was not so much that the First Adam should fallen, as it was that the second should be tempted., Says Nazianzene;
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It is more for him to be pursued then it is for us to be taken. It is more for him to be pursued then it is for us to be taken.
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A strange thing it may seem that he who had the Devil fast in a chain should let him loose to assault him.
A strange thing it may seem that he who had the devil fast in a chain should let him lose to assault him.
dt j n1 pn31 vmb vvi cst pns31 r-crq vhd dt n1 av-j p-acp dt n1 vmd vvi pno31 vvi pc-acp vvi pno31.
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Sed nihil imperiosius charitate; Nothing is so imperious, nothing hath so commanding a power, as Love.said nihil imperiosius charitate; Nothing is so imperious, nothing hath so commanding a power, as Love.
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It makes us forget our selves, put off our selves, lose our selves.
It makes us forget our selves, put off our selves, loose our selves.
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And it made the Word flesh; It brought down Christ from Heaven, from amongst thoose troops of Angels and Arch-angels, into the wilderness, amongst the wild beasts; It brought him to hunger who feedeth the young Ravens which call upon him:
And it made the Word Flesh; It brought down christ from Heaven, from among thoose troops of Angels and Archangels, into the Wilderness, among the wild beasts; It brought him to hunger who feeds the young Ravens which call upon him:
cc pn31 vvn dt n1 n1; pn31 vvd a-acp np1 p-acp n1, p-acp p-acp zz n2 pp-f n2 cc n2, p-acp dt n1, p-acp dt j n2; pn31 vvd pno31 p-acp n1 r-crq vvz dt j n2 r-crq vvb p-acp pno31:
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It offered up him to the Tempter who knew no sin. The Schools conclude that Christ was obedient not according to his Divine will, but humane;
It offered up him to the Tempter who knew no since. The Schools conclude that christ was obedient not according to his Divine will, but humane;
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and therefore that he was tempted as Man, it was no derogation from the Majesty of his Godhead.
and Therefore that he was tempted as Man, it was no derogation from the Majesty of his Godhead.
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And therefore he presents himself as a Man, in the form of a servant, that he might be a mark for the Devil to shoot at:
And Therefore he presents himself as a Man, in the from of a servant, that he might be a mark for the devil to shoot At:
cc av pns31 vvz px31 p-acp dt n1, p-acp dt n1 pp-f dt n1, cst pns31 vmd vbi dt n1 p-acp dt n1 pc-acp vvi p-acp:
(32) sermon (DIV1)
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He hungers, that he might tempt him to distrust:
He hunger's, that he might tempt him to distrust:
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9209
He stands upon the pinacle, to make it appear possible that he might throw himself down:
He Stands upon the pinnacle, to make it appear possible that he might throw himself down:
pns31 vvz p-acp dt n1, pc-acp vvi pn31 vvi j cst pns31 vmd vvi px31 a-acp:
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He follows him to the mountain, and beholds what the Devil did shew him.
He follows him to the mountain, and beholds what the devil did show him.
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And it is very probable that had the Devil been fully perswaded he was God, he would never have cast away his darts.
And it is very probable that had the devil been Fully persuaded he was God, he would never have cast away his darts.
cc pn31 vbz av j cst vhd dt n1 vbn av-j vvn pns31 vbds np1, pns31 vmd av-x vhi vvn av po31 n2.
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Having Scripture, as you see, at his fingers ends, he knew well enough that God could not sin,
Having Scripture, as you see, At his fingers ends, he knew well enough that God could not sin,
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and that Wisdom it self could not be deceived.
and that Wisdom it self could not be deceived.
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For all Deceit proceeds, sayes Clemens, as well from the Ignorance of the party deceived as from the Crafts of the deceiver; For all Deceit proceeds, Says Clemens, as well from the Ignorance of the party deceived as from the Crafts of the deceiver;
p-acp d n1 vvz, vvz np1, c-acp av p-acp dt n1 pp-f dt n1 vvn a-acp p-acp dt n2 pp-f dt n1;
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as an overthrow doth from the Weakness of him that falls as much as from the Strength of the conquerer.
as an overthrow does from the Weakness of him that falls as much as from the Strength of the conqueror.
p-acp dt n1 vdz p-acp dt n1 pp-f pno31 cst vvz p-acp d c-acp p-acp dt n1 pp-f dt n1.
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To be tempted and to sin are two distinct things, and cannot be done but by two.
To be tempted and to since Are two distinct things, and cannot be done but by two.
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(32) sermon (DIV1)
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When we fall, the Devil and Our selves fling us down:
When we fallen, the devil and Our selves fling us down:
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And therefore Nazianzene, Orat. 46. layes it down as a positive truth, that the Devil did attempt Christ NONLATINALPHABET,
And Therefore Nazianzene, Orat 46. lays it down as a positive truth, that the devil did attempt christ,
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because covered with the veil of Flesh. And NONLATINALPHABET, because of his Humanity, which was visible. And in another place he tells us, NONLATINALPHABET, that the Devil was entrapped with Christs Humanity.
Because covered with the veil of Flesh. And, Because of his Humanity, which was visible. And in Another place he tells us,, that the devil was entrapped with Christ Humanity.
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Or suppose he knew him to be God, yet it might fall out with him as it doth with us when we are his captives;
Or suppose he knew him to be God, yet it might fallen out with him as it does with us when we Are his captives;
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(32) sermon (DIV1)
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What we know we know not;
What we know we know not;
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and those conclusions which before we were able to make good by demonstration, in the heat of some passion we forget as if we never had heard them.
and those conclusions which before we were able to make good by demonstration, in the heat of Some passion we forget as if we never had herd them.
cc d n2 r-crq a-acp pns12 vbdr j pc-acp vvi j p-acp n1, p-acp dt n1 pp-f d n1 pns12 vvb c-acp cs pns12 av-x vhd vvn pno32.
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St. Gregory, I am sure, thought so; as he declares himself, 2. Moral. Antiquus hostis Christum in mundum venisse cognovit;
Saint Gregory, I am sure, Thought so; as he declares himself, 2. Moral. Antiquus hostis Christ in Mundum venisse cognovit;
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(32) sermon (DIV1)
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Our old enemy knew well enough that Christ was come into the world, when he cryed out in the persons possessed, What have we to do with thee, Jesus thou Son of God? But when he saw he was passible,
Our old enemy knew well enough that christ was come into the world, when he cried out in the Persons possessed, What have we to do with thee, jesus thou Son of God? But when he saw he was passable,
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(32) sermon (DIV1)
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and did suffer those things which were common to mortal men, when he saw he was a hungry,
and did suffer those things which were Common to Mortal men, when he saw he was a hungry,
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and when he saw him disgraced, he was in doubt as men are who halt between two opinions,
and when he saw him disgraced, he was in doubt as men Are who halt between two opinions,
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and know not which to subscribe to. Omne quod de ejus Divinitate suspicatus est, fastu superbiae suae rei in dubium venit:
and know not which to subscribe to. Omne quod de His Divinitate suspicatus est, Fastu superbiae suae rei in Dubium venit:
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(32) sermon (DIV1)
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By his pride and disdain he began to be jealous and suspicious even of that suspicion he formerly had of his Godhead.
By his pride and disdain he began to be jealous and suspicious even of that suspicion he formerly had of his Godhead.
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For, as St. Paul speaks of the Jews, Had they known it they had not crucified the Lord of glory;
For, as Saint Paul speaks of the jews, Had they known it they had not Crucified the Lord of glory;
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so may we of the Devil, Had he known Christ to be God and Man,
so may we of the devil, Had he known christ to be God and Man,
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and the Saviour of the world, he would never have put into the heart of Judas to betray him,
and the Saviour of the world, he would never have put into the heart of Judas to betray him,
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nor have moved the Jews to put him to death, by which the determinate counsel of God was brought to pass,
nor have moved the jews to put him to death, by which the determinate counsel of God was brought to pass,
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and by which himself was trod under-foot, and his kingdom overthrown.
and by which himself was trod underfoot, and his Kingdom overthrown.
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But such a Captain it behoved us to have, who could be tempted, but could not sin;
But such a Captain it behooved us to have, who could be tempted, but could not sin;
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who might be set hard at, but could not be overthrown; who could discover the falacies of that subtle Sophister;
who might be Set hard At, but could not be overthrown; who could discover the fallacies of that subtle Sophister;
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who could subsist, and not turn stones into bread; who could go up to the pinacle of the Temple, and come down from it;
who could subsist, and not turn stones into bred; who could go up to the pinnacle of the Temple, and come down from it;
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9239
The Schoolmen, where they speak of this Tentation of Christ, tell us of a double tentation, an inward, and an outward;
The Schoolmen, where they speak of this Tentation of christ, tell us of a double tentation, an inward, and an outward;
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and rank our Saviour with our first Parents in the state of innocency, who, as they imagine, could have no inward tentation at all,
and rank our Saviour with our First Parents in the state of innocency, who, as they imagine, could have no inward tentation At all,
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because the Flesh was then in full and perfect subjection to Reason, and their Reason in due obedience to God;
Because the Flesh was then in full and perfect subjection to Reason, and their Reason in due Obedience to God;
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whose Phansie could receive no species or phantasms but upon deliberate counsel, whose Understanding had no cloud to obscure it,
whose Fancy could receive no species or phantasms but upon deliberate counsel, whose Understanding had no cloud to Obscure it,
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and whose Will waited as an handmaid on the Understanding, and followed as that led. All this may be true, and yet might our first Parents be tempted inwardly.
and whose Will waited as an handmaid on the Understanding, and followed as that led. All this may be true, and yet might our First Parents be tempted inwardly.
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For Tentation, if it go no further, is no sin.
For Tentation, if it go no further, is no since.
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(32) sermon (DIV1)
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We are then tempted when objects are proposed to the Eye, and then pass to the Phansie,
We Are then tempted when objects Are proposed to the Eye, and then pass to the Fancy,
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(32) sermon (DIV1)
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and from thence are tendred to the Understanding. I may see an object, (suppose the forbidden fruit) and think of it,
and from thence Are tendered to the Understanding. I may see an Object, (suppose the forbidden fruit) and think of it,
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(32) sermon (DIV1)
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9247
and know it, and yet not sin.
and know it, and yet not since.
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(32) sermon (DIV1)
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9248
It is beauty in the Eye, and so in the Phansie, and it may be so in the Understanding,
It is beauty in the Eye, and so in the Fancy, and it may be so in the Understanding,
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(32) sermon (DIV1)
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9249
and yet the Will may not incline to it, because Reason may judge it, though fair to the eye, yet dangerous to the touch.
and yet the Will may not incline to it, Because Reason may judge it, though fair to the eye, yet dangerous to the touch.
cc av dt n1 vmb xx vvi p-acp pn31, c-acp n1 vmb vvi pn31, cs j p-acp dt n1, av j p-acp dt n1.
(32) sermon (DIV1)
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Scire malum non facit scientem malum; To know evil cannot denominate us evil.Scire malum non facit scientem malum; To know evil cannot denominate us evil.
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(32) sermon (DIV1)
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For God, who is a pure essence and Purity it self, knows Evil more exactly then we,
For God, who is a pure essence and Purity it self, knows Evil more exactly then we,
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(32) sermon (DIV1)
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9252
and therefore hates it with a perfecter hatred then we can. I may know the Apple to be fair to look to and pleasant of taste, and yet not taste it.
and Therefore hates it with a perfecter hatred then we can. I may know the Apple to be fair to look to and pleasant of taste, and yet not taste it.
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(32) sermon (DIV1)
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9253
I may know that Bread is the staff of our life, and yet rely more upon the providence of God then on bread.
I may know that Bred is the staff of our life, and yet rely more upon the providence of God then on bred.
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(32) sermon (DIV1)
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9254
I may know that the nearest way down from the pinacle is to fling my self off,
I may know that the nearest Way down from the pinnacle is to fling my self off,
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(32) sermon (DIV1)
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9255
and yet chuse the safer, and go down by the stairs.
and yet choose the safer, and go down by the stairs.
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(32) sermon (DIV1)
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9256
I may see Riches to be the God of this world, and yet count them as dung.
I may see Riches to be the God of this world, and yet count them as dung.
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(32) sermon (DIV1)
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9257
For I cannot see but the tentation may be inward, and yet no sin. Nay; if it be but a tentation, it is not sin;
For I cannot see but the tentation may be inward, and yet no since. Nay; if it be but a tentation, it is not since;
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(32) sermon (DIV1)
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9258
and if it be sin, the tentation is at an end.
and if it be since, the tentation is At an end.
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(32) sermon (DIV1)
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9259
And if the tentation had not its operation upon the will and inward man as well as upon the outward and sensitive part, let them tell me how Adam fell.
And if the tentation had not its operation upon the will and inward man as well as upon the outward and sensitive part, let them tell me how Adam fell.
cc cs dt n1 vhd xx po31 n1 p-acp dt n1 cc j n1 c-acp av c-acp p-acp dt j cc j n1, vvb pno32 vvi pno11 c-crq np1 vvd.
(32) sermon (DIV1)
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Besides, there is a great disproportion between the state of the first Adam and the state of the second, between our first Parents and Christ.
Beside, there is a great disproportion between the state of the First Adam and the state of the second, between our First Parents and christ.
p-acp, pc-acp vbz dt j n1 p-acp dt n1 pp-f dt ord np1 cc dt n1 pp-f dt ord, p-acp po12 ord n2 cc np1.
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For although they were created upright and in a state of innocency (for indeed they could not be created otherwise by God, who is Goodness it self) yet we do not read that they were conceived by the holy Ghost.
For although they were created upright and in a state of innocency (for indeed they could not be created otherwise by God, who is goodness it self) yet we do not read that they were conceived by the holy Ghost.
p-acp cs pns32 vbdr vvn av-j cc p-acp dt n1 pp-f n1 (c-acp av pns32 vmd xx vbi vvn av p-acp np1, r-crq vbz n1 pn31 n1) av pns12 vdb xx vvi cst pns32 vbdr vvn p-acp dt j n1.
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In Christ there was no sin, nor could there be.
In christ there was no since, nor could there be.
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He had not only Nolle peccare, but Non posse peccare, not only a Will not to sin, but an Impossibility of sinning;
He had not only Nolle Peccare, but Non posse Peccare, not only a Will not to sin, but an Impossibility of sinning;
pns31 vhd xx av-j fw-la uh, p-acp fw-fr fw-la uh, xx av-j dt n1 xx pc-acp vvi, cc-acp dt n1 pp-f vvg;
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although Durand, upon I know not what grounds, phansieth the contrary.
although Durand, upon I know not what grounds, phansieth the contrary.
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The Prince of this world comes, and hath nothing in me, saith our Saviour, NONLATINALPHABET, nothing in him which he might accuse, not only no sin, The Prince of this world comes, and hath nothing in me, Says our Saviour,, nothing in him which he might accuse, not only no since,
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but no fuel for his scintillations, his sparkles, his tentations; no fuel for his sullen tentations to fall upon, and smoke up in distrust;
but no fuel for his scintillations, his sparkles, his tentations; no fuel for his sullen tentations to fallen upon, and smoke up in distrust;
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no combustible matter for his glorious tentations to settle upon, and flame up in ambition.
no combustible matter for his glorious tentations to settle upon, and flame up in ambition.
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There was nothing in Christ which the Devil had or could make his, no Ignorance of what he should do, no Dulness of Mind, no Difficulty in resisting tentations.
There was nothing in christ which the devil had or could make his, no Ignorance of what he should do, no Dullness of Mind, no Difficulty in resisting tentations.
pc-acp vbds pix p-acp np1 r-crq dt n1 vhd cc vmd vvi po31, dx n1 pp-f r-crq pns31 vmd vdi, dx n1 pp-f n1, dx n1 p-acp j-vvg n2.
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The second Adam was like unto the first in all things, not only in his state of innocency,
The second Adam was like unto the First in all things, not only in his state of innocency,
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but in his fall, sin only excepted.
but in his fallen, sin only excepted.
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But in Adam though there was no fomes peccati, no fuel, yet there was a possibility of sinning, which was ad instar fomitis, and which the Devil made use of as of fuel, in which he raised that fire that consumed him to dust and ashes, brought death and the condition of mortality both upon him and his progeny.
But in Adam though there was no fomes peccati, no fuel, yet there was a possibility of sinning, which was and instar fomitis, and which the devil made use of as of fuel, in which he raised that fire that consumed him to dust and Ashes, brought death and the condition of mortality both upon him and his progeny.
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We will not here make any curious search to find out the degrees of this Tentation of our Saviour,
We will not Here make any curious search to find out the Degrees of this Tentation of our Saviour,
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or what operation it had upon him. Scrutari hoc temeritas est, credere pietas est, nosse vita est & vita aeterna;
or what operation it had upon him. Scrutinize hoc temeritas est, Believe pietas est, nosse vita est & vita aeterna;
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To dive too far into this, into the manner how the tentation wrought, would be rashness;
To dive too Far into this, into the manner how the tentation wrought, would be rashness;
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to believe that Christ was tempted, is an act of piety; and to know it, and make use of it, is life, and life eternal.
to believe that christ was tempted, is an act of piety; and to know it, and make use of it, is life, and life Eternal.
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And I know that discourses of this nature are not welcome in this age, where not Schoolmen but dunces are most in request, where men are afraid to hear of any truth that is new to them,
And I know that discourses of this nature Are not welcome in this age, where not Schoolmen but dunces Are most in request, where men Are afraid to hear of any truth that is new to them,
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and disdain to know more then they know already, although, if they were diligent, they might learn more in their Catechisme.
and disdain to know more then they know already, although, if they were diligent, they might Learn more in their Catechism.
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And indeed in this point we can walk no further then we have light from the Scripture.
And indeed in this point we can walk no further then we have Light from the Scripture.
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not only give them rules, but totas dictare materias, make a form for them;
not only give them rules, but totas dictare materias, make a from for them;
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And there we find that Christ did suffer something when he was tempted, that he did NONLATINALPHABET, that he was touched with the feeling of our infirmities,
And there we find that christ did suffer something when he was tempted, that he did, that he was touched with the feeling of our infirmities,
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like unto us in all things, sin only excepted. And NONLATINALPHABET, that he learnt something, that is, obedience, by the things which he suffered. like unto us in all things, sin only excepted. And, that he learned something, that is, Obedience, by the things which he suffered.
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This we may receive simplici & notâ fide, by a plain and common faith: And we dare not stretch further for fear we stretch beyond the line. Tempted he was;
This we may receive Simple & notâ fide, by a plain and Common faith: And we Dare not stretch further for Fear we stretch beyond the line. Tempted he was;
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but temptations did fall upon him as waves upon a rock, which dashed them into ayr, into nothing;
but temptations did fallen upon him as waves upon a rock, which dashed them into air, into nothing;
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or as hailstones upon marble, erepitant & solvuntur; They made some noyse, but no impression; they did no sooner fall, but were dissolved.
or as hailstones upon Marble, erepitant & solvuntur; They made Some noise, but no impression; they did no sooner fallen, but were dissolved.
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And this is enough for any to know, but those quibus nihil est satis, who will know more then they can know.
And this is enough for any to know, but those quibus nihil est satis, who will know more then they can know.
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It is sufficient for us to know that our Saviour was tempted:
It is sufficient for us to know that our Saviour was tempted:
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and it will be very necessary for us to know the end why he was tempted.
and it will be very necessary for us to know the end why he was tempted.
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For as he was made Man, so also was he tempted, for our sakes.
For as he was made Man, so also was he tempted, for our sakes.
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First, as he was made a sacrifice for sin, so here he made himself an ensample which we should follow when the enemy assaults us.
First, as he was made a sacrifice for since, so Here he made himself an ensample which we should follow when the enemy assaults us.
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For, as Commentators on Aristotle observe that his rule many times lyes hid and is wrapt up in the example which he gives,
For, as Commentators on Aristotle observe that his Rule many times lies hid and is wrapped up in the Exampl which he gives,
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so we need scarce any other rules for behaviour when we are tempted, then those which we may find in this story of our Saviours combat with our enemy.
so we need scarce any other rules for behaviour when we Are tempted, then those which we may find in this story of our Saviors combat with our enemy.
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And our Saviour may seem to bespeak his brethren, even all Christians, as Ablimelech doth his Souldiers, Judg. 9. 48. What you have seen me do, make haste, and do likewise.
And our Saviour may seem to bespeak his brothers, even all Christians, as Ablimelech does his Soldiers, Judges 9. 48. What you have seen me do, make haste, and do likewise.
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It had been enough for our Saviour to have promulged his law and given us warning and direction,
It had been enough for our Saviour to have promulged his law and given us warning and direction,
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and never have entred the lists himself;
and never have entered the lists himself;
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to have said as his servant doth Eph. 6. If the Tempter come, take the shield of faith, take the helmet of salvation,
to have said as his servant does Ephesians 6. If the Tempter come, take the shield of faith, take the helmet of salvation,
pc-acp vhi vvn p-acp po31 n1 vdz np1 crd cs dt n1 vvb, vvb dt n1 pp-f n1, vvb dt n1 pp-f n1,
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and the sword of the spirit; and not have taken up the sword himself.and the sword of the Spirit; and not have taken up the sword himself.
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For what needed he a sword, who needed no defense? what needed he a buckler, who was invulnerable,
For what needed he a sword, who needed no defence? what needed he a buckler, who was invulnerable,
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and who with one word, with a NONLATINALPHABET, could have made the Devil fly away and leave him? But he was NONLATINALPHABET, a great lover of mankind;
and who with one word, with a, could have made the devil fly away and leave him? But he was, a great lover of mankind;
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and, as a good Master, he would not only teach them, but make himself a copie;
and, as a good Master, he would not only teach them, but make himself a copy;
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dictate by action as well as by words, and in his own tentation shew them a plain way,
dictate by actium as well as by words, and in his own tentation show them a plain Way,
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as the Apostle speaks, to escape in theirs. Habes auctorem quo facias hoc;
as the Apostle speaks, to escape in theirs. Habes auctorem quo facias hoc;
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Be the tentation what it will, if you look upon Christ, you may learn to overcome it.
Be the tentation what it will, if you look upon christ, you may Learn to overcome it.
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Lo, saith our Saviour, I have given you an ensample. Lo, Says our Saviour, I have given you an ensample.
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And certainly, as the Apostle counsels us, to look upon Jesus the author and finisher of our faith, that is, look earnestly upon him with an intentive and inquisitive look;
And Certainly, as the Apostle Counsels us, to look upon jesus the author and finisher of our faith, that is, look earnestly upon him with an intentive and inquisitive look;
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so must we also look upon his Tentation, and consider it not as his tryal, but as our instruction.
so must we also look upon his Tentation, and Consider it not as his trial, but as our instruction.
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Sic oculos, sic ille manus, sic ora ferebat: These were his postures; Thus he did. Thus he quencht the Devils fiery darts; Thus he answered his falacies;Sic Eyes, sic Isle manus, sic ora ferebat: These were his postures; Thus he did. Thus he quenched the Devils fiery darts; Thus he answered his fallacies;
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Thus he broke the enemies thrust by shewing it was not home, and answered Scripture with Scripture,
Thus he broke the enemies thrust by showing it was not home, and answered Scripture with Scripture,
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and beat the Devil at that weapon which himself had chosen. And as the more we look upon the Sun, the more we admire it;
and beatrice the devil At that weapon which himself had chosen. And as the more we look upon the Sun, the more we admire it;
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so the more we consider our Captain, the stronger and skilfuller we shall be.
so the more we Consider our Captain, the Stronger and skilfuller we shall be.
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(32) sermon (DIV1)
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A very look on Christ our Champion if it be serious, will make us wise unto salvation,
A very look on christ our Champion if it be serious, will make us wise unto salvation,
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and stronger then the strong man that comes to bind us and rob us of our goods.
and Stronger then the strong man that comes to bind us and rob us of our goods.
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For though the lesson be hard to Flesh and Bloud, yet when he who is Flesh and Bloud hath as it were con'd it himself and repeated it over unto us, it will be easie and plain.
For though the Lesson be hard to Flesh and Blood, yet when he who is Flesh and Blood hath as it were coned it himself and repeated it over unto us, it will be easy and plain.
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(32) sermon (DIV1)
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Secondly, as Christ was tempted for an ensample to us, so in his tentation there is a kind of law and decree that we must fight.
Secondly, as christ was tempted for an ensample to us, so in his tentation there is a kind of law and Decree that we must fight.
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For jubetur exemplis, in the examples of great and eminent persons there is a command, and they bind in manner of a Statute-law.
For jubetur exemplis, in the Examples of great and eminent Persons there is a command, and they bind in manner of a Statutelaw.
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We may conclude here à majori ad minus, If Christ be tempted, we cannot be exempt.
We may conclude Here à majori ad minus, If christ be tempted, we cannot be exempt.
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And as the Apostle tells us, The less is blessed by the better, so here, the less is taught by the greater.
And as the Apostle tells us, The less is blessed by the better, so Here, the less is taught by the greater.
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If this be done to the green tree, what will be done to the dry? If the Devil set upon him who knew no sin, certainly he will not be afraid to assault us who are a• ready to sin as to breathe.If this be done to the green tree, what will be done to the dry? If the devil Set upon him who knew no since, Certainly he will not be afraid to assault us who Are a• ready to sin as to breathe.
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For this end did Christ come into the world; and for this end did we come into this world.
For this end did christ come into the world; and for this end did we come into this world.
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For this end were we created; nay, for this end were all things created. Fecit omnia Deus ad instruendum certamen rerum duarum;
For this end were we created; nay, for this end were all things created. Fecit omnia Deus ad instruendum certamen rerum duarum;
p-acp d n1 vbdr pns12 vvn; uh-x, p-acp d n1 vbdr d n2 vvn. fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
(32) sermon (DIV1)
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God made all things, saith Lactantius, to set two armies in array; the Flesh, and the Spirit; Sense, and Reason;
God made all things, Says Lactantius, to Set two armies in array; the Flesh, and the Spirit; Sense, and Reason;
np1 vvd d n2, vvz np1, pc-acp vvi crd n2 p-acp n1; dt n1, cc dt n1; n1, cc n1;
(32) sermon (DIV1)
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Man, whom he made after his own image, and the Prince of this world.
Man, whom he made After his own image, and the Prince of this world.
n1, ro-crq pns31 vvd p-acp po31 d n1, cc dt n1 pp-f d n1.
(32) sermon (DIV1)
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And therefore he hath mixt, as it were, an appearance of Good with that which is evil, various and delectable pleasantness in the things of this world, that by those fair allurements in shew there may be a possibility of inducement into that evil which is not seen:
And Therefore he hath mixed, as it were, an appearance of Good with that which is evil, various and delectable pleasantness in the things of this world, that by those fair allurements in show there may be a possibility of inducement into that evil which is not seen:
cc av pns31 vhz vvn, c-acp pn31 vbdr, dt n1 pp-f j p-acp d r-crq vbz j-jn, j cc j n1 p-acp dt n2 pp-f d n1, cst p-acp d j n2 p-acp vvi a-acp vmb vbi dt n1 pp-f n1 p-acp d n-jn r-crq vbz xx vvn:
(32) sermon (DIV1)
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and he hath blended an apparancy of Evil with that which is Good, that by those sorrows and labors which are distastful to the eye, there may be a possibility in us of refusing that good which is covered with such horrour.
and he hath blended an apparency of Evil with that which is Good, that by those sorrows and labors which Are distasteful to the eye, there may be a possibility in us of refusing that good which is covered with such horror.
cc pns31 vhz vvn dt n1 pp-f j-jn p-acp d r-crq vbz j, cst p-acp d n2 cc n2 r-crq vbr j p-acp dt n1, pc-acp vmb vbi dt n1 p-acp pno12 pp-f vvg d j r-crq vbz vvn p-acp d n1.
(32) sermon (DIV1)
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But the present pleasure he checketh with fear of punishment, and the present horror and sharpness he sweatens with hope of reward:
But the present pleasure he checketh with Fear of punishment, and the present horror and sharpness he sweatens with hope of reward:
p-acp dt j n1 pns31 vvz p-acp n1 pp-f n1, cc dt j n1 cc n1 pns31 vvz p-acp n1 pp-f n1:
(32) sermon (DIV1)
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that we may see more with our mind then with our eye;
that we may see more with our mind then with our eye;
cst pns12 vmb vvi av-dc p-acp po12 n1 av p-acp po12 n1;
(32) sermon (DIV1)
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that when our Sense would joyn with Evil because of its coulour, our Reason may fly from it because of its smart;
that when our Sense would join with Evil Because of its colour, our Reason may fly from it Because of its smart;
cst c-crq po12 n1 vmd vvi p-acp j-jn c-acp pp-f po31 n1, po12 n1 vmb vvi p-acp pn31 c-acp pp-f po31 n1;
(32) sermon (DIV1)
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and when the Flesh declines Goodness because it is irksome; the Spirit may embrace it because it hath the promise of a reward:
and when the Flesh declines goodness Because it is irksome; the Spirit may embrace it Because it hath the promise of a reward:
cc c-crq dt n1 vvz n1 c-acp pn31 vbz j; dt n1 vmb vvi pn31 c-acp pn31 vhz dt n1 pp-f dt n1:
(32) sermon (DIV1)
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that when the Devil speaketh fair, we may shut our ears, because we know his words are as swords;
that when the devil speaks fair, we may shut our ears, Because we know his words Are as swords;
cst c-crq dt n1 vvz j, pns12 vmb vvi po12 n2, c-acp pns12 vvb po31 n2 vbr p-acp n2;
(32) sermon (DIV1)
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and when God nayls us to the cross, we may bless his name, because he means to crown us.
and when God nails us to the cross, we may bless his name, Because he means to crown us.
cc c-crq np1 n2 pno12 p-acp dt n1, pns12 vmb vvi po31 n1, c-acp pns31 vvz pc-acp vvi pno12.
(32) sermon (DIV1)
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Thus indeed our Saviour did not stand in the middle betwixt these, in a possibility of falling from one to the other, (for then he could not have been a Saviour) but yet for to shew that he was Man,
Thus indeed our Saviour did not stand in the middle betwixt these, in a possibility of falling from one to the other, (for then he could not have been a Saviour) but yet for to show that he was Man,
av av po12 n1 vdd xx vvi p-acp dt n-jn p-acp d, p-acp dt n1 pp-f vvg p-acp pi p-acp dt n-jn, (c-acp cs pns31 vmd xx vhi vbn dt n1) cc-acp av c-acp pc-acp vvi cst pns31 vbds n1,
(32) sermon (DIV1)
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and to let us know the condition of Man, he put on a person, as it were,
and to let us know the condition of Man, he put on a person, as it were,
cc pc-acp vvi pno12 vvi dt n1 pp-f n1, pns31 vvd p-acp dt n1, c-acp pn31 vbdr,
(32) sermon (DIV1)
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and was tempted as if he had.
and was tempted as if he had.
cc vbds vvn c-acp cs pns31 vhd.
(32) sermon (DIV1)
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For we must not think of Christ as Alexander did of Philip his father, who every day added victory to victory, that in his tentations and victorious sufferings he did all himself, and left us nothing to conquer. No;
For we must not think of christ as Alexander did of Philip his father, who every day added victory to victory, that in his tentations and victorious sufferings he did all himself, and left us nothing to conquer. No;
c-acp pns12 vmb xx vvi pp-f np1 p-acp np1 vdd pp-f vvi po31 n1, r-crq d n1 vvd n1 p-acp n1, cst p-acp po31 n2 cc j n2 pns31 vdd d n1, cc vvd pno12 pix pc-acp vvi. dx;
(32) sermon (DIV1)
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as he is the first-fruits of our resurrection to glory, so he is the first-fruits of our sufferings and tentations,
as he is the Firstfruits of our resurrection to glory, so he is the Firstfruits of our sufferings and tentations,
c-acp pns31 vbz dt n2 pp-f po12 n1 p-acp n1, av pns31 vbz dt n2 pp-f po12 n2 cc n2,
(32) sermon (DIV1)
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and in that he was tempted, did but praeludere; take up the weapons and fight, that he might put them into our hands;
and in that he was tempted, did but praeludere; take up the weapons and fight, that he might put them into our hands;
cc p-acp cst pns31 vbds vvn, vdd p-acp n1; vvb a-acp dt n2 cc n1, cst pns31 vmd vvi pno32 p-acp po12 n2;
(32) sermon (DIV1)
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walk upon the waters, that we might soeculi fluctus praeeunte Domino calcare, tread the proud waves of tentations under our feet,
walk upon the waters, that we might soeculi Fluctus praeeunte Domino calcare, tread the proud waves of tentations under our feet,
vvb p-acp dt n2, cst pns12 vmd fw-la fw-la n1 fw-la fw-la, vvb dt j n2 pp-f n2 p-acp po12 n2,
(32) sermon (DIV1)
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since he is gone over them before.
since he is gone over them before.
c-acp pns31 vbz vvn p-acp pno32 p-acp.
(32) sermon (DIV1)
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unless you first subdue and subjugate your selves, you can never conquer the Devil. Christ indeed conquered him, but it is for those who will fight.
unless you First subdue and subjugate your selves, you can never conquer the devil. christ indeed conquered him, but it is for those who will fight.
cs pn22 ord vvi cc vvi po22 n2, pn22 vmb av-x vvi dt n1. np1 av vvd pno31, cc-acp pn31 vbz p-acp d r-crq vmb vvi.
(32) sermon (DIV1)
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Some men there be indeed that phansie to themselves an easie passage into heaven, and a victory over the Enemy sine sudore & sanguine, without any sweat or shedding a drop of bloud;
some men there be indeed that fancy to themselves an easy passage into heaven, and a victory over the Enemy sine Sudore & sanguine, without any sweat or shedding a drop of blood;
d n2 pc-acp vbi av d n1 p-acp px32 dt j n1 p-acp n1, cc dt n1 p-acp dt n1 fw-la fw-la cc fw-la, p-acp d n1 cc vvg dt n1 pp-f n1;
(32) sermon (DIV1)
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and think they may wanton it on the way, and sport themselves into happiness;
and think they may wanton it on the Way, and sport themselves into happiness;
cc vvb pns32 vmb av-jn pn31 p-acp dt n1, cc n1 px32 p-acp n1;
(32) sermon (DIV1)
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and because they have heard of some few, of the thief on the cross, and some others, who have been changed in their mind,
and Because they have herd of Some few, of the thief on the cross, and Some Others, who have been changed in their mind,
cc c-acp pns32 vhb vvn pp-f d d, pp-f dt n1 p-acp dt n1, cc d n2-jn, r-crq vhb vbn vvn p-acp po32 n1,
(32) sermon (DIV1)
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as some shall be in their bodies at the general resurrection, in a moment, in the twinkling of an eye, think this favour may reach to all;
as Some shall be in their bodies At the general resurrection, in a moment, in the twinkling of an eye, think this favour may reach to all;
c-acp d vmb vbi p-acp po32 n2 p-acp dt j n1, p-acp dt n1, p-acp dt n-vvg pp-f dt n1, vvb d n1 vmb vvi p-acp d;
(32) sermon (DIV1)
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because Christian virtues are called gifts, will stay till they are given;
Because Christian Virtues Are called Gifts, will stay till they Are given;
p-acp njp n2 vbr vvn n2, vmb vvi c-acp pns32 vbr vvn;
(32) sermon (DIV1)
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and when they read that our Saviour hath overcome the World and the Devil, think all is done;
and when they read that our Saviour hath overcome the World and the devil, think all is done;
cc c-crq pns32 vvb cst po12 n1 vhz vvn dt n1 cc dt n1, vvb d vbz vdn;
(32) sermon (DIV1)
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no passion for them to subdue, no tentation to wrestle with, no Devil that can hurt them.
no passion for them to subdue, no tentation to wrestle with, no devil that can hurt them.
dx n1 p-acp pno32 pc-acp vvi, dx n1 pc-acp vvi p-acp, dx n1 cst vmb vvi pno32.
(32) sermon (DIV1)
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A gross error, which strikes at the very life and soul of Christianity.
A gross error, which strikes At the very life and soul of Christianity.
dt j n1, r-crq vvz p-acp dt j n1 cc n1 pp-f np1.
(32) sermon (DIV1)
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For neither did the Thief nor any other enter into paradise but through tentations, and though there were a new and unusual power which wrought upon him as it did upon others in the first ages of the Church,
For neither did the Thief nor any other enter into paradise but through tentations, and though there were a new and unusual power which wrought upon him as it did upon Others in the First ages of the Church,
p-acp d vdd dt n1 ccx d n-jn vvb p-acp n1 cc-acp p-acp n2, cc cs pc-acp vbdr dt j cc j n1 r-crq vvd p-acp pno31 c-acp pn31 vdd p-acp n2-jn p-acp dt ord n2 pp-f dt n1,
(32) sermon (DIV1)
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yet he had the same tentations to revile Christ which the other had who hung with him;
yet he had the same tentations to revile christ which the other had who hung with him;
av pns31 vhd dt d n2 pc-acp vvi np1 r-crq dt n-jn vhd r-crq vvd p-acp pno31;
(32) sermon (DIV1)
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and one great tentation he overcame, when he askt help of him who in all appearance could not help himself.
and one great tentation he overcame, when he asked help of him who in all appearance could not help himself.
cc crd j n1 pns31 vvd, c-crq pns31 vvd n1 pp-f pno31 r-crq p-acp d n1 vmd xx vvi px31.
(32) sermon (DIV1)
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And certain it is that as the Devil fought against Christ, so he fights against all mankind,
And certain it is that as the devil fought against christ, so he fights against all mankind,
cc j pn31 vbz cst p-acp dt n1 vvd p-acp np1, av pns31 vvz p-acp d n1,
(32) sermon (DIV1)
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and some he overcomes with more ease, others with more difficulty.
and Some he overcomes with more ease, Others with more difficulty.
cc d pns31 vvz p-acp dc n1, n2-jn p-acp dc n1.
(32) sermon (DIV1)
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But it never fares worse with us then when we look so long on priviledges till we make them rules;
But it never fares Worse with us then when we look so long on privileges till we make them rules;
p-acp pn31 av vvz av-jc p-acp pno12 av c-crq pns12 vvb av av-j p-acp n2 c-acp pns12 vvb pno32 n2;
(32) sermon (DIV1)
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till what was but for term of life, for some time, for some men, we draw down an entail upon all posterity.
till what was but for term of life, for Some time, for Some men, we draw down an entail upon all posterity.
p-acp r-crq vbds cc-acp p-acp n1 pp-f n1, p-acp d n1, c-acp d n2, pns12 vvb a-acp dt n1 p-acp d n1.
(32) sermon (DIV1)
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What if some men have their peny who are called into the vineyard in the evening and cool of the day? what is this to thee, who art called at noon and in the heat of the day? What if some have breathed forth their souls from their bed? what is it to thee who art called to the stake? It is true, Christian virtues are Gifts;
What if Some men have their penny who Are called into the vineyard in the evening and cool of the day? what is this to thee, who art called At noon and in the heat of the day? What if Some have breathed forth their Souls from their Bed? what is it to thee who art called to the stake? It is true, Christian Virtues Are Gifts;
q-crq cs d n2 vhb po32 n1 r-crq vbr vvn p-acp dt n1 p-acp dt n1 cc j pp-f dt n1? q-crq vbz d p-acp pno21, q-crq vb2r vvn p-acp n1 cc p-acp dt n1 pp-f dt n1? q-crq cs d vhb vvn av po32 n2 p-acp po32 n1? q-crq vbz pn31 p-acp pno21 r-crq n1 vvd p-acp dt n1? pn31 vbz j, njp n2 vbr n2;
(32) sermon (DIV1)
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but yet they are seldome obtained but by labour and sweat. Seldome any temperate, who set not a knife to their throat;
but yet they Are seldom obtained but by labour and sweat. Seldom any temperate, who Set not a knife to their throat;
cc-acp av pns32 vbr av vvn p-acp p-acp n1 cc n1. av d j, r-crq vvb xx dt n1 p-acp po32 n1;
(32) sermon (DIV1)
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seldome any chast, who make not a covenant with their eyes. In a word, nisi vim inferas, regnum coelorum non intrabis, unless you labor and sweat,
seldom any chaste, who make not a Covenant with their eyes. In a word, nisi vim inferas, Kingdom Coelorum non intrabis, unless you labour and sweat,
av d j, r-crq vvb xx dt n1 p-acp po32 n2. p-acp dt n1, fw-la fw-la n2, fw-la fw-la fw-la fw-la, cs pn22 vvb cc n1,
(32) sermon (DIV1)
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To him that overcometh will I give to eat of the tree of life. Now the reason of this is most plain; To him that Overcometh will I give to eat of the tree of life. Now the reason of this is most plain;
p-acp pno31 cst vvz vmb pns11 vvi pc-acp vvi pp-f dt n1 pp-f n1. av dt n1 pp-f d vbz av-ds j;
(32) sermon (DIV1)
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For though our Saviour, when he coped with Satan, could have beat him as small as the dust before the wind, have put him in fetters,
For though our Saviour, when he coped with Satan, could have beatrice him as small as the dust before the wind, have put him in fetters,
c-acp cs po12 n1, c-crq pns31 vvd p-acp np1, vmd vhi vvi pno31 p-acp j c-acp dt n1 p-acp dt n1, vhb vvn pno31 p-acp n2,
(32) sermon (DIV1)
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and chained him up for ever;
and chained him up for ever;
cc vvd pno31 a-acp p-acp av;
(32) sermon (DIV1)
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yet was this neither expedient for Us, nor agreeable with the infinite Wisdom of our Saviour: Not for Us;
yet was this neither expedient for Us, nor agreeable with the infinite Wisdom of our Saviour: Not for Us;
av vbds d dx j p-acp pno32, ccx j p-acp dt j n1 pp-f po12 n1: xx p-acp pno32;
(32) sermon (DIV1)
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9361
For, si defit hostis & pugna, nulla est victoria; If there be no enemy, if there be no striving, there can be no victory.
For, si defit hostis & pugna, nulla est victoria; If there be no enemy, if there be no striving, there can be no victory.
c-acp, fw-mi n1 fw-la cc fw-la, fw-la fw-la fw-la; cs pc-acp vbb dx n1, cs pc-acp vbb dx vvg, pc-acp vmb vbi dx n1.
(32) sermon (DIV1)
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Tolle certamen, nè virtus quidem quicquam; Take certamen, nè virtus quidem quicquam;
uh fw-la, fw-la fw-la fw-la fw-la;
(32) sermon (DIV1)
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9363
Take away this combate with our spiritual enemy, and Virtue is but a bare naked name, is nothing.
Take away this combat with our spiritual enemy, and Virtue is but a bore naked name, is nothing.
vvb av d n1 p-acp po12 j n1, cc n1 vbz p-acp dt j j n1, vbz pix.
(32) sermon (DIV1)
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If there were no possibility of being evil, we could not be good.
If there were no possibility of being evil, we could not be good.
cs pc-acp vbdr dx n1 pp-f vbg j-jn, pns12 vmd xx vbi j.
(32) sermon (DIV1)
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9365
What were my Faith, if there were no doubt to assault it? What were my Hope,
What were my Faith, if there were no doubt to assault it? What were my Hope,
q-crq vbdr po11 n1, cs pc-acp vbdr dx n1 pc-acp vvi pn31? q-crq vbdr po11 n1,
(32) sermon (DIV1)
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9366
if there were no scruple to stagger it? What were my Charity, if there were no injuries to dull it? Laetius est quoties magno sibi constat honestum;
if there were no scruple to stagger it? What were my Charity, if there were no injuries to dull it? Laetius est How often magno sibi constat Honesty;
cs pc-acp vbdr dx n1 pc-acp vvi pn31? q-crq vbdr po11 n1, cs pc-acp vbdr dx n2 pc-acp vvi pn31? np1 fw-fr n2 fw-la fw-la fw-la fw-la;
(32) sermon (DIV1)
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Then Goodness is fairest when it shines through a cloud; and it is difficulty which sets the crown upon Virtues head.
Then goodness is Fairest when it shines through a cloud; and it is difficulty which sets the crown upon Virtues head.
av n1 vbz js c-crq pn31 vvz p-acp dt n1; cc pn31 vbz n1 r-crq vvz dt n1 p-acp ng1 n1.
(32) sermon (DIV1)
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9368
Our Saviour was made glorious by his tentations and sufferings; So must we by ours.
Our Saviour was made glorious by his tentations and sufferings; So must we by ours.
po12 n1 vbds vvn j p-acp po31 n2 cc n2; av vmb pns12 p-acp png12.
(32) sermon (DIV1)
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9369
And therefore God hath placed us in the midst of tentations, that we may in vitâ vitam acquirere, in this painful and short time, in this course of tentations, purchase everlasting life.
And Therefore God hath placed us in the midst of tentations, that we may in vitâ vitam acquirere, in this painful and short time, in this course of tentations, purchase everlasting life.
cc av np1 vhz vvn pno12 p-acp dt n1 pp-f n2, cst pns12 vmb p-acp fw-la fw-la fw-la, p-acp d j cc j n1, p-acp d n1 pp-f n2, vvb j n1.
(32) sermon (DIV1)
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9370
Nor can it consist with the Wisdome of Christ to overcome the Devil for those who will readily yield to him, to foil him in his proud tentation for those who will not be humble,
Nor can it consist with the Wisdom of christ to overcome the devil for those who will readily yield to him, to foil him in his proud tentation for those who will not be humble,
ccx vmb pn31 vvi p-acp dt n1 pp-f np1 pc-acp vvi dt n1 p-acp d r-crq vmb av-j vvi p-acp pno31, pc-acp vvi pno31 p-acp po31 j n1 p-acp d r-crq vmb xx vbi j,
(32) sermon (DIV1)
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and to beat off his sullen tentation for those who will distrust and murmure;
and to beatrice off his sullen tentation for those who will distrust and murmur;
cc pc-acp vvi a-acp po31 j n1 p-acp d r-crq vmb vvi cc vvi;
(32) sermon (DIV1)
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nay, for such as make this his victory commeatum delinquendi, a licence and charter for all generations to fling away their weapons,
nay, for such as make this his victory Commeatum delinquendi, a licence and charter for all generations to fling away their weapons,
uh-x, p-acp d c-acp vvi d po31 n1 fw-la fw-la, dt n1 cc n1 p-acp d n2 pc-acp vvi av po32 n2,
(32) sermon (DIV1)
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9373
and not strike a stroke, but stand still, as if they were a praedestinate mark set up on purpose for the Devil to shoot at.
and not strike a stroke, but stand still, as if they were a praedestinate mark Set up on purpose for the devil to shoot At.
cc xx vvi dt n1, cc-acp vvb av, c-acp cs pns32 vbdr dt j n1 vvn a-acp p-acp n1 p-acp dt n1 pc-acp vvi p-acp.
(32) sermon (DIV1)
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9374
If he should have done thus, we could not take him for our Captain: and if we do thus, he will not take us for his souldiers.
If he should have done thus, we could not take him for our Captain: and if we do thus, he will not take us for his Soldiers.
cs pns31 vmd vhi vdn av, pns12 vmd xx vvi pno31 p-acp po12 n1: cc cs pns12 vdb av, pns31 vmb xx vvi pno12 p-acp po31 n2.
(32) sermon (DIV1)
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9375
Non novimus Christum, si non credimus; Non novimus Christ, si non Credimus;
fw-fr fw-la np1, fw-mi fw-fr fw-la;
(32) sermon (DIV1)
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9376
We do not know Christ, if we believe him not to be such a one as he is.
We do not know christ, if we believe him not to be such a one as he is.
pns12 vdb xx vvi np1, cs pns12 vvb pno31 xx pc-acp vbi d dt crd c-acp pns31 vbz.
(32) sermon (DIV1)
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9377
Therefore as God dealt with the Israelites, so doth Christ with us. God rooted out the inhabitants of Canaan, and made room for his people;
Therefore as God dealt with the Israelites, so does christ with us. God rooted out the inhabitants of Canaan, and made room for his people;
av c-acp np1 vvd p-acp dt np2, av vdz np1 p-acp pno12. np1 vvn av dt n2 pp-f np1, cc vvd n1 p-acp po31 n1;
(32) sermon (DIV1)
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9378
yet he left some of them to prove Israel, even as many of them as had not known the wars of Canaan,
yet he left Some of them to prove Israel, even as many of them as had not known the wars of Canaan,
av pns31 j d pp-f pno32 pc-acp vvi np1, av c-acp d pp-f pno32 c-acp vhd xx vvn dt n2 pp-f np1,
(32) sermon (DIV1)
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1. to teach them war; 2. to prove Israel, whether they would hearken to the commandments of the Lord.
1. to teach them war; 2. to prove Israel, whither they would harken to the Commandments of the Lord.
crd pc-acp vvi pno32 n1; crd pc-acp vvi np1, cs pns32 vmd vvi p-acp dt n2 pp-f dt n1.
(32) sermon (DIV1)
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9381
Even thus hath our Saviour disposed of our great Enemy: He hath abated his strength in the way, but hath not utterly rooted him out;
Even thus hath our Saviour disposed of our great Enemy: He hath abated his strength in the Way, but hath not utterly rooted him out;
av av vhz po12 n1 vvn pp-f po12 j n1: pns31 vhz vvn po31 n1 p-acp dt n1, cc-acp vhz xx av-j vvn pno31 av;
(32) sermon (DIV1)
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9382
though he hath spoiled his principality, yet he hath left him a Devil, an enemy to mankind still,
though he hath spoiled his principality, yet he hath left him a devil, an enemy to mankind still,
cs pns31 vhz vvn po31 n1, av pns31 vhz vvn pno31 dt n1, dt n1 p-acp n1 av,
(32) sermon (DIV1)
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9383
for a purpose of his own, to prove us whether we will be his souldiers or no,
for a purpose of his own, to prove us whither we will be his Soldiers or no,
p-acp dt n1 pp-f po31 d, pc-acp vvi pno12 cs pns12 vmb vbi po31 n2 cc uh-dx,
(32) sermon (DIV1)
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9384
and to teach us war, which we could not learn without an enemy. Nor needs this be grievous unto us.
and to teach us war, which we could not Learn without an enemy. Nor needs this be grievous unto us.
cc pc-acp vvi pno12 n1, r-crq pns12 vmd xx vvi p-acp dt n1. ccx av d vbb j p-acp pno12.
(32) sermon (DIV1)
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9385
For as he hath caught us both by his Word and Ensample to prepare our selves to the battle,
For as he hath caught us both by his Word and Ensample to prepare our selves to the battle,
p-acp c-acp pns31 vhz vvn pno12 d p-acp po31 n1 cc n1 pc-acp vvi po12 n2 p-acp dt n1,
(32) sermon (DIV1)
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9386
and bestir our selves like those who fight under his colours;
and Bestir our selves like those who fight under his colours;
cc vvb po12 n2 av-j d r-crq vvb p-acp po31 n2;
(32) sermon (DIV1)
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9387
so, in the next place, there is a kind of influence and virtue derived from his Combate, which falls as oyl upon us, to supple our joynts,
so, in the next place, there is a kind of influence and virtue derived from his Combat, which falls as oil upon us, to supple our Joints,
av, p-acp dt ord n1, pc-acp vbz dt n1 pp-f n1 cc n1 vvn p-acp po31 n1, r-crq vvz p-acp n1 p-acp pno12, p-acp j po12 n2,
(32) sermon (DIV1)
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9388
and strengthen our sinews, and make each faculty of our souls active and chearful in this exercise.
and strengthen our sinews, and make each faculty of our Souls active and cheerful in this exercise.
cc vvb po12 n2, cc vvi d n1 pp-f po12 n2 j cc j p-acp d n1.
(32) sermon (DIV1)
397
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9389
Multum nobis dedisset, si nihil nobis dedisset praeter exemplum; Multum nobis dedisset, si nihil nobis dedisset praeter exemplum;
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la n1;
(32) sermon (DIV1)
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9390
Certainly he had given us much, if he had afforded us no more then his ensample.
Certainly he had given us much, if he had afforded us no more then his ensample.
av-j pns31 vhd vvn pno12 d, cs pns31 vhd vvn pno12 av-dx av-dc cs po31 n1.
(32) sermon (DIV1)
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9391
But to this he hath added his Precept, and set before us NONLATINALPHABET, the garland: And we could never fail, Si tanta in terris moraretur fides, quanta merces ejus exspectatur in coelis, if we could draw up our faith,
But to this he hath added his Precept, and Set before us, the garland: And we could never fail, Si tanta in terris moraretur fides, quanta merces His exspectatur in Coelis, if we could draw up our faith,
p-acp p-acp d pns31 vhz vvn po31 n1, cc vvn p-acp pno12, dt n1: cc pns12 vmd av-x vvi, fw-mi fw-mi p-acp fw-la fw-la fw-la, fw-la n2 fw-la fw-la p-acp fw-la, cs pns12 vmd vvi a-acp po12 n1,
(32) sermon (DIV1)
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9392
and make it proportionable to the reward.
and make it proportionable to the reward.
cc vvi pn31 j p-acp dt n1.
(32) sermon (DIV1)
397
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9393
But to this, as there is gratia jubens, a commanding grace, so there is gratia juvans, a helping grace;
But to this, as there is Gratia jubens, a commanding grace, so there is Gratia juvans, a helping grace;
p-acp p-acp d, c-acp pc-acp vbz fw-la fw-la, dt j-vvg n1, av pc-acp vbz fw-la n2-j, dt j-vvg n1;
(32) sermon (DIV1)
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9394
to help us in our melancholy, that we do not despair; to help us in loathsome tentations, that we be not swallowed up.
to help us in our melancholy, that we do not despair; to help us in loathsome tentations, that we be not swallowed up.
pc-acp vvi pno12 p-acp po12 n-jn, cst pns12 vdb xx vvi; pc-acp vvi pno12 p-acp j n2, cst pns12 vbb xx vvn a-acp.
(32) sermon (DIV1)
397
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9395
Per Christum, & in Christo, by Christ, and in the power of Christ, we shall beat down all our enemies.Per Christ, & in Christ, by christ, and in the power of christ, we shall beatrice down all our enemies.
fw-la np1, cc p-acp np1, p-acp np1, cc p-acp dt n1 pp-f np1, pns12 vmb vvi a-acp d po12 n2.
(32) sermon (DIV1)
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9396
This Man, whose will is mutable, shall vanquish that Devil whose malice is obdurate: This poor Beggar shall beat that Prince:
This Man, whose will is mutable, shall vanquish that devil whose malice is obdurate: This poor Beggar shall beatrice that Prince:
d n1, rg-crq n1 vbz j, vmb vvi d n1 rg-crq n1 vbz j: d j n1 vmb vvi d n1:
(32) sermon (DIV1)
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9397
This worm, this dust and ashes, shall disarm that Goliah, that Leviathan.
This worm, this dust and Ashes, shall disarm that Goliath, that Leviathan.
d n1, d n1 cc n2, vmb vvi cst np1, cst np1.
(32) sermon (DIV1)
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9398
For as Christ tells us that he will be with us, so doth he also fight with us, to the end of the world, setting us on by his precepts, urging us forward by his ensample, quickning us by his spirit:
For as christ tells us that he will be with us, so does he also fight with us, to the end of the world, setting us on by his Precepts, urging us forward by his ensample, quickening us by his Spirit:
p-acp c-acp np1 vvz pno12 d pns31 vmb vbi p-acp pno12, av vdz pns31 av vvi p-acp pno12, p-acp dt n1 pp-f dt n1, vvg pno12 p-acp p-acp po31 n2, vvg pno12 av-j p-acp po31 n1, j-vvg pno12 p-acp po31 n1:
(32) sermon (DIV1)
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9399
And if we fail, having the stronger on our side, it is manifest that we have prefer'd Satan our enemy before Christ the Captain of our salvation.
And if we fail, having the Stronger on our side, it is manifest that we have preferred Satan our enemy before christ the Captain of our salvation.
cc cs pns12 vvb, vhg dt jc p-acp po12 n1, pn31 vbz j cst pns12 vhb vvn np1 po12 n1 p-acp np1 dt n1 pp-f po12 n1.
(32) sermon (DIV1)
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9422
and when they are of continuance, will call the evils that are as if they were not;
and when they Are of Continuance, will call the evils that Are as if they were not;
cc c-crq pns32 vbr pp-f n1, vmb vvi dt n2-jn cst vbr c-acp cs pns32 vbdr xx;
(32) sermon (DIV1)
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9400
Our life is hid with Christ in God, and whilst we there leave it by continual meditation of his meritorious sufferings, by working and forming Christ in our souls, no dart of Satan can reach us: Our life is hid with christ in God, and while we there leave it by continual meditation of his meritorious sufferings, by working and forming christ in our Souls, no dart of Satan can reach us:
po12 n1 vbz vvn p-acp np1 p-acp np1, cc cs pns12 pc-acp vvi pn31 p-acp j n1 pp-f po31 j n2, p-acp vvg cc vvg np1 p-acp po12 n2, dx n1 pp-f np1 vmb vvi pno12:
(32) sermon (DIV1)
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9401
But when we hide it in the minerals of the earth, in the riches of this world, the Devil is there, he is there to seize on it:
But when we hide it in the minerals of the earth, in the riches of this world, the devil is there, he is there to seize on it:
cc-acp c-crq pns12 vvb pn31 p-acp dt n2 pp-f dt n1, p-acp dt n2 pp-f d n1, dt n1 vbz a-acp, pns31 vbz a-acp pc-acp vvi p-acp pn31:
(32) sermon (DIV1)
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9402
When we hide it in malicious and wanton thoughts, they are his baits to catch it:
When we hide it in malicious and wanton thoughts, they Are his baits to catch it:
c-crq pns12 vvb pn31 p-acp j cc j-jn n2, pns32 vbr po31 n2 pc-acp vvi pn31:
(32) sermon (DIV1)
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9403
When we hide it in sloth and idleness, we hide it in a grave which he digged to bury it:
When we hide it in sloth and idleness, we hide it in a grave which he dug to bury it:
c-crq pns12 vvb pn31 p-acp n1 cc n1, pns12 vvb pn31 p-acp dt n1 r-crq pns31 vvd pc-acp vvi pn31:
(32) sermon (DIV1)
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9404
When we think to save it, we loose it:
When we think to save it, we lose it:
c-crq pns12 vvb pc-acp vvi pn31, pns12 vvb pn31:
(32) sermon (DIV1)
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9405
But when we hide it in Christ, when we do Deum per Christum colere, worship God through Jesus Christ our Lord,
But when we hide it in christ, when we do God per Christ colere, worship God through jesus christ our Lord,
cc-acp c-crq pns12 vvb pn31 p-acp np1, c-crq pns12 vdb fw-la fw-la np1 fw-la, vvb np1 p-acp np1 np1 po12 n1,
(32) sermon (DIV1)
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9406
when we rely on his power in Christ, which is the foundation of all Christian Religion;
when we rely on his power in christ, which is the Foundation of all Christian Religion;
c-crq pns12 vvb p-acp po31 n1 p-acp np1, r-crq vbz dt n1 pp-f d njp n1;
(32) sermon (DIV1)
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9407
then our life, having put off the old Adam, is clothed with righteousness, and is in a manner divine;
then our life, having put off the old Adam, is clothed with righteousness, and is in a manner divine;
cs po12 n1, vhg vvn a-acp dt j np1, vbz vvn p-acp n1, cc vbz p-acp dt n1 j-jn;
(32) sermon (DIV1)
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9408
our mortal hath put on immortality; our Mortal hath put on immortality;
po12 j-jn vhz vvn p-acp n1;
(32) sermon (DIV1)
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9409
and having hid our sins and weakness in Christ, the image of God brightly shines forth in every action,
and having hid our Sins and weakness in christ, the image of God brightly shines forth in every actium,
cc vhg vvn po12 n2 cc n1 p-acp np1, dt n1 pp-f np1 av-j vvz av p-acp d n1,
(32) sermon (DIV1)
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9410
and the life of Jesus is made manifest in our mortal flesh;
and the life of jesus is made manifest in our Mortal Flesh;
cc dt n1 pp-f np1 vbz vvn j p-acp po12 j-jn n1;
(32) sermon (DIV1)
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9411
so that our life with him, and his life in our mortal flesh, in our weekness, in our infirmities, arms us against all assaults,
so that our life with him, and his life in our Mortal Flesh, in our weakness, in our infirmities, arms us against all assaults,
av cst po12 n1 p-acp pno31, cc po31 n1 p-acp po12 j-jn n1, p-acp po12 n1, p-acp po12 n2, vvb pno12 p-acp d n2,
(32) sermon (DIV1)
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9412
and makes us more then conquerors.
and makes us more then conquerors.
cc vvz pno12 av-dc cs n2.
(32) sermon (DIV1)
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9413
Now, in the last place, Christ 's help we need not doubt of if we be not wanting unto our selves.
Now, in the last place, christ is help we need not doubt of if we be not wanting unto our selves.
av, p-acp dt ord n1, np1 vbz n1 pns12 vvb xx n1 pp-f cs pns12 vbb xx vvg p-acp po12 n2.
(32) sermon (DIV1)
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9414
For we have not such an high Priest who will not help us.
For we have not such an high Priest who will not help us.
p-acp pns12 vhb xx d dt j n1 r-crq vmb xx vvi pno12.
(32) sermon (DIV1)
398
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9415
But (which is one and the chief end of his Tentation) who is merciful and faithful, and was tempted that he might succour them which are tempted.
But (which is one and the chief end of his Tentation) who is merciful and faithful, and was tempted that he might succour them which Are tempted.
cc-acp (r-crq vbz crd cc dt j-jn n1 pp-f po31 n1) r-crq vbz j cc j, cc vbds vvn cst pns31 vmd vvi pno32 r-crq vbr vvn.
(32) sermon (DIV1)
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9416
He hath not only Power (for so he may have, and not shew it) but also Will and Propension, Desire and diligent Care to hold them up that are set upon for the tryal of their faith.
He hath not only Power (for so he may have, and not show it) but also Will and Propension, Desire and diligent Care to hold them up that Are Set upon for the trial of their faith.
pns31 vhz xx av-j n1 (c-acp av pns31 vmb vhi, cc xx vvi pn31) p-acp av vmb cc n1, n1 cc j n1 pc-acp vvi pno32 a-acp cst vbr vvn p-acp p-acp dt n1 pp-f po32 n1.
(32) sermon (DIV1)
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9417
Indeed Mercy without Power can beget a good wish, but no more; and Power without Mercy will neither strengthen a weak knee, nor heal a broken heart:
Indeed Mercy without Power can beget a good wish, but no more; and Power without Mercy will neither strengthen a weak knee, nor heal a broken heart:
np1 n1 p-acp n1 vmb vvi dt j n1, cc-acp dx dc; cc n1 p-acp n1 vmb av-dx vvi dt j n1, ccx vvi dt j-vvn n1:
(32) sermon (DIV1)
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9418
But Mercy and Power together will work a miracle; will hold us up when we are ready to fall;
But Mercy and Power together will work a miracle; will hold us up when we Are ready to fallen;
cc-acp n1 cc n1 av vmb vvi dt n1; vmb vvi pno12 p-acp c-crq pns12 vbr j pc-acp vvi;
(32) sermon (DIV1)
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9419
will give legs to the lame, and eyes to the blind, and strength to the weak;
will give legs to the lame, and eyes to the blind, and strength to the weak;
vmb vvi n2 p-acp dt j, cc n2 p-acp dt j, cc n1 p-acp dt j;
(32) sermon (DIV1)
398
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9420
will make a fiery fornace a bath, make a rack a bed; will keep us the same men amidst the changes and armies of sorrows;
will make a fiery furnace a bath, make a rack a Bed; will keep us the same men amid the changes and armies of sorrows;
vmb vvi dt j n1 dt n1, vvb dt n1 dt n1; vmb vvi pno12 av d n2 p-acp dt n2 cc n2 pp-f n2;
(32) sermon (DIV1)
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9421
will moderate our sorrows when they are great, that they be not long;
will moderate our sorrows when they Are great, that they be not long;
vmb vvi po12 n2 c-crq pns32 vbr j, cst pns32 vbb xx j;
(32) sermon (DIV1)
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9424
and when he soundeth his retreat, and takes us off from the field by Death, will receive us to glory.
and when he soundeth his retreat, and Takes us off from the field by Death, will receive us to glory.
cc c-crq pns31 vvz po31 n1, cc vvz pno12 a-acp p-acp dt n1 p-acp n1, vmb vvi pno12 p-acp n1.
(32) sermon (DIV1)
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9425
And this Compassion and Mercy, though it were coeternal with Christ as God, yet as Man he learnt it by his sufferings, saith the Apostle, Hebr. 5. 8. For the way indeed to know anothers misery is to be first sensible of our own.
And this Compassion and Mercy, though it were coeternal with christ as God, yet as Man he learned it by his sufferings, Says the Apostle, Hebrew 5. 8. For the Way indeed to know another's misery is to be First sensible of our own.
cc d n1 cc n1, cs pn31 vbdr j p-acp np1 p-acp np1, av c-acp n1 pns31 vvd pn31 p-acp po31 n2, vvz dt n1, np1 crd crd p-acp dt n1 av pc-acp vvi j-jn n1 vbz pc-acp vbi ord j pp-f po12 d.
(32) sermon (DIV1)
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9426
For we commonly see that men who are softly and delicately brought up, have hearts of flint.
For we commonly see that men who Are softly and delicately brought up, have hearts of flint.
c-acp pns12 av-j vvb d n2 r-crq vbr av-j cc av-j vvn a-acp, vhb n2 pp-f n1.
(32) sermon (DIV1)
398
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9427
If Dives be clothed in purple.
If Dives be clothed in purple.
cs vvz vbb vvn p-acp j-jn.
(32) sermon (DIV1)
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9428
, and fare deliciously every day, it is no marvail to see him less merciful then his Doggs when Lazarus was at his door., and fare deliciously every day, it is no marvel to see him less merciful then his Dogs when Lazarus was At his door.
, cc vvb av-j d n1, pn31 vbz dx n1 pc-acp vvi pno31 av-dc j cs po31 n2 c-crq np1 vbds p-acp po31 n1.
(32) sermon (DIV1)
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9429
But you may say, Could Christ, who was the Son of God, forget to be merciful? or was he now to learn it as a new lesson, who by his wisdome made the heavens,
But you may say, Could christ, who was the Son of God, forget to be merciful? or was he now to Learn it as a new Lesson, who by his Wisdom made the heavens,
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(32) sermon (DIV1)
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9430
because his mercy endureth for ever? No:Because his mercy Endureth for ever? No:
c-acp po31 n1 vvz p-acp av? uh-dx:
(32) sermon (DIV1)
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9431
He saw Joseph in the stocks, Job on the dung-hill, and the Mariners in the tempest:
He saw Joseph in the stocks, Job on the dunghill, and the Mariners in the tempest:
pns31 vvd np1 p-acp dt n2, n1 p-acp dt n1, cc dt n2 p-acp dt n1:
(32) sermon (DIV1)
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9432
He heard the sighs and complaints of the poor, he numbred all their tears, and had compassion on his afflicted ones,
He herd the sighs and complaints of the poor, he numbered all their tears, and had compassion on his afflicted ones,
pns31 vvd dt n2 cc n2 pp-f dt j, pns31 vvd d po32 n2, cc vhd n1 p-acp po31 j-vvn pi2,
(32) sermon (DIV1)
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9433
even as a father hath on his only child. But then, before he emptied himself, and took upon him the form of a servant;
even as a father hath on his only child. But then, before he emptied himself, and took upon him the from of a servant;
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(32) sermon (DIV1)
398
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9434
sicut miseriam expertus non erat, ita nec misericordiam experimento novit, as he had no acquaintance with sorrow, sicut Miseriam Expertus non erat, ita nec misericordiam experimento Novit, as he had no acquaintance with sorrow,
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(32) sermon (DIV1)
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9435
so neither had he any experimental knowledge of mercy and compassion. In his sufferings he had tryal of misery, and learn't to be merciful.
so neither had he any experimental knowledge of mercy and compassion. In his sufferings he had trial of misery, and learnt to be merciful.
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(32) sermon (DIV1)
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9436
His own Hunger moved him to work that miracle of the Loaves: For it is said in the Text, He had compassion on the multitude.
His own Hunger moved him to work that miracle of the Loaves: For it is said in the Text, He had compassion on the multitude.
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(32) sermon (DIV1)
398
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9437
His Poverty made him an Orator for the poor, and he beggs with them: and his Compassion melted him into tears at the sight of Jerusalem.
His Poverty made him an Orator for the poor, and he begs with them: and his Compassion melted him into tears At the sighed of Jerusalem.
po31 n1 vvd pno31 dt n1 p-acp dt j, cc pns31 vvz p-acp pno32: cc po31 n1 vvd pno31 p-acp n2 p-acp dt n1 pp-f np1.
(32) sermon (DIV1)
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9438
When he became a man of sorrows, he became also a man of compassion. And yet his experience of sorrow added in truth nothing to his knowledge;
When he became a man of sorrows, he became also a man of compassion. And yet his experience of sorrow added in truth nothing to his knowledge;
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(32) sermon (DIV1)
398
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9439
But it rowseth our confidence to approach with boldness near unto him who by his miserable experience is brought nearer to us,
But it rouseth our confidence to approach with boldness near unto him who by his miserable experience is brought nearer to us,
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(32) sermon (DIV1)
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9440
and hath thus reconciled us in the body of his flesh. For he that suffered for us hath compassion on us,
and hath thus reconciled us in the body of his Flesh. For he that suffered for us hath compassion on us,
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(32) sermon (DIV1)
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9441
and suffers and is tempted with us, even to the end of the world.
and suffers and is tempted with us, even to the end of the world.
cc vvz cc vbz vvn p-acp pno12, av p-acp dt n1 pp-f dt n1.
(32) sermon (DIV1)
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9442
He was on the cross with St. Peter, on the block with St. Paul, in the fire with the Martyrs;
He was on the cross with Saint Peter, on the block with Saint Paul, in the fire with the Martyrs;
pns31 vbds p-acp dt n1 p-acp n1 np1, p-acp dt n1 p-acp n1 np1, p-acp dt n1 p-acp dt n2;
(32) sermon (DIV1)
398
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He in his members is still destitute, afflicted, tormented.
He in his members is still destitute, afflicted, tormented.
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take him in a groan, mark him in a sigh, behold him bleeding in the gashes of a wounded spirit.
take him in a groan, mark him in a sighs, behold him bleeding in the Gashes of a wounded Spirit.
vvb pno31 p-acp dt n1, vvb pno31 p-acp dt n1, vvb pno31 vvg p-acp dt n2 pp-f dt j-vvn n1.
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Or, to make him an object more sensible, you may see him every day begging at your doors.
Or, to make him an Object more sensible, you may see him every day begging At your doors.
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Christ learnt this Compassion in our flesh, saith the Apostle;
christ learned this Compassion in our Flesh, Says the Apostle;
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Inasmuch, as the children are partakers of flesh and bloud, he also himself likewise took part of the same; Inasmuch, as the children Are partakers of Flesh and blood, he also himself likewise took part of the same;
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and in our Flesh he was hungry, was spit upon, was whipped, was nayled to the cross.
and in our Flesh he was hungry, was spit upon, was whipped, was nailed to the cross.
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(32) sermon (DIV1)
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And all these were as it were so many parts of that discipline which taught him to be merciful;
And all these were as it were so many parts of that discipline which taught him to be merciful;
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to be merciful to them who are tempted by famine, in that he was hungry; to be merciful to them who are tempted by riches, because he was poor;
to be merciful to them who Are tempted by famine, in that he was hungry; to be merciful to them who Are tempted by riches, Because he was poor;
pc-acp vbi j p-acp pno32 r-crq vbr vvn p-acp n1, p-acp cst pns31 vbds j; pc-acp vbi j p-acp pno32 r-crq vbr vvn p-acp n2, c-acp pns31 vbds j;
(32) sermon (DIV1)
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to be merciful to them who tremble at disgrace, because he was whipt; and to be merciful to them who will not, yet will, suffer for him; who refuse, and yet chuse; tremble, and venture;
to be merciful to them who tremble At disgrace, Because he was whipped; and to be merciful to them who will not, yet will, suffer for him; who refuse, and yet choose; tremble, and venture;
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(32) sermon (DIV1)
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are afraid, and yet dye for him;
Are afraid, and yet die for him;
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(32) sermon (DIV1)
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because, as Man, he found Death a bitter cup, and would have had it pass from him:
Because, as Man, he found Death a bitter cup, and would have had it pass from him:
c-acp, c-acp n1, pns31 vvd n1 dt j n1, cc vmd vhi vhn pn31 n1 p-acp pno31:
(32) sermon (DIV1)
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Who in the dayes of his flesh offered up prayers and supplications, with strong crying and tears, for mortal men,Who in the days of his Flesh offered up Prayers and supplications, with strong crying and tears, for Mortal men,
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(32) sermon (DIV1)
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for weak men, for sinners, for those whose life is a warfare. Pertinacissimè durant quae discimus experientiâ;
for weak men, for Sinners, for those whose life is a warfare. Pertinacissimè durant Quae discimus experientiâ;
p-acp j n2, c-acp n2, p-acp d rg-crq n1 vbz dt n1. fw-la fw-mi fw-la fw-la fw-la;
(32) sermon (DIV1)
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This experimental knowledge is rooted in Christ, is sixt and cannot now be removed, no more then his natural knowledge. NONLATINALPHABET, saith the Philosopher;
This experimental knowledge is rooted in christ, is sixt and cannot now be removed, no more then his natural knowledge., Says the Philosopher;
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(32) sermon (DIV1)
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Experience is a kind of collection and multiplication of remembrances, the issue and child of memory.Experience is a kind of collection and multiplication of remembrances, the issue and child of memory.
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(32) sermon (DIV1)
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Usus me genuit, mater peperit Memoria. It proceedeth from the memory of many particulars. And this experience Christ had.Usus me genuit, mater Peperit Memoria. It Proceedeth from the memory of many particulars. And this experience christ had.
fw-la pno11 vvi, fw-la n1 fw-la. pn31 vvz p-acp dt n1 pp-f d n2-j. cc d n1 np1 vhd.
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And as the Apostle tells us he learnt, so the Prophet tell us he was acquainted with our griefs,
And as the Apostle tells us he learned, so the Prophet tell us he was acquainted with our griefs,
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(32) sermon (DIV1)
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and carried our sorrowes about with him, even from his birth, from his cradle to his cross.and carried our sorrows about with him, even from his birth, from his cradle to his cross.
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(32) sermon (DIV1)
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By his fasting and tentation, by his agony and bloudy sweat, by his precious death and burial, He remembers us in famine and tentation, in our agony and bloudy sweat,
By his fasting and tentation, by his agony and bloody sweat, by his precious death and burial, He remembers us in famine and tentation, in our agony and bloody sweat,
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(32) sermon (DIV1)
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and all the penance we do upon our selves for sin.
and all the penance we do upon our selves for since.
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(32) sermon (DIV1)
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He remembers us in the hour of death and in our grave, and will remember us at the day of Judgment.
He remembers us in the hour of death and in our grave, and will Remember us At the day of Judgement.
pns31 vvz pno12 p-acp dt n1 pp-f n1 cc p-acp po12 n1, cc vmb vvi pno12 p-acp dt n1 pp-f n1.
(32) sermon (DIV1)
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As a father pitieth his children, so he pities us, Psal. 103. 13. and the reason is given verse 14. For he knoweth our frame; As a father Pitieth his children, so he pities us, Psalm 103. 13. and the reason is given verse 14. For he Knoweth our frame;
p-acp dt n1 vvz po31 n2, av pns31 vvz pno12, np1 crd crd cc dt n1 vbz vvn n1 crd c-acp pns31 vvz po12 n1;
(32) sermon (DIV1)
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he remembreth we are but dust: He knows our frame; he remembreth we are built up of flesh, as he was:he Remember we Are but dust: He knows our frame; he Remember we Are built up of Flesh, as he was:
pns31 vvz pns12 vbr p-acp n1: pns31 vvz po12 n1; pns31 vvz pns12 vbr vvn a-acp pp-f n1, c-acp pns31 vbds:
(32) sermon (DIV1)
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And he knoweth what impressions Sorrow can make in flesh. He remembers that Man in the best estate is but vanity:
And he Knoweth what impressions Sorrow can make in Flesh. He remembers that Man in the best estate is but vanity:
cc pns31 vvz r-crq n2 n1 vmb vvi p-acp n1. pns31 vvz cst n1 p-acp dt js n1 vbz p-acp n1:
(32) sermon (DIV1)
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that when he is strongest he is ready to fall.
that when he is Strongest he is ready to fallen.
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(32) sermon (DIV1)
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And then if he falls as a Man, out of frailty, and not as an Angel,
And then if he falls as a Man, out of frailty, and not as an Angel,
cc av cs pns31 vvz p-acp dt n1, av pp-f n1, cc xx p-acp dt n1,
(32) sermon (DIV1)
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as Lucifer 's presumtuously, his Compassion is ready to lift him out of the dust.
as Lucifer is presumptuously, his Compassion is ready to lift him out of the dust.
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(32) sermon (DIV1)
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And this is a part of Christ's Priestly office, which he begun on earth, and in heaven performs for us even to the end of the world.
And this is a part of Christ's Priestly office, which he begun on earth, and in heaven performs for us even to the end of the world.
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(32) sermon (DIV1)
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This lasts even after the Consummatum est; when all was finished. Christ Jesus is an Intercessor yesterday, to day, and for ever.
This lasts even After the Consummatum est; when all was finished. christ jesus is an Intercessor yesterday, to day, and for ever.
np1 vvz av p-acp dt fw-la fw-la; c-crq d vbds vvn. np1 np1 vbz dt n1 av-an, p-acp n1, cc p-acp av.
(32) sermon (DIV1)
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Behold, saith Saint Stephen, Acts 7. 56. I see the heavens open, and the Son of Man standing at the right hand of God. Behold, Says Saint Stephen, Acts 7. 56. I see the heavens open, and the Son of Man standing At the right hand of God.
vvb, vvz n1 np1, n2 crd crd pns11 vvb dt n2 j, cc dt n1 pp-f n1 vvg p-acp dt j-jn n1 pp-f np1.
(32) sermon (DIV1)
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And every Christian by the eye of faith may see him there also, even at the right hand of God interceding for us: Father, behold, here I am:
And every Christian by the eye of faith may see him there also, even At the right hand of God interceding for us: Father, behold, Here I am:
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(32) sermon (DIV1)
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and for my sake behold the children which thou hast given me. It is true, they have sinned; for even I was tempted.
and for my sake behold the children which thou hast given me. It is true, they have sinned; for even I was tempted.
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(32) sermon (DIV1)
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They have fallen, but by my help are risen again.
They have fallen, but by my help Are risen again.
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(32) sermon (DIV1)
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They have received many spots from the world, but they have been willing to wash them off with their tears, that I might wash them with my bloud.
They have received many spots from the world, but they have been willing to wash them off with their tears, that I might wash them with my blood.
pns32 vhb vvn d n2 p-acp dt n1, cc-acp pns32 vhb vbn j pc-acp vvi pno32 a-acp p-acp po32 n2, cst pns11 vmd vvi pno32 p-acp po11 n1.
(32) sermon (DIV1)
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They have profaned thy name, but they have called on thy name. Oh give ear unto their cry;
They have profaned thy name, but they have called on thy name. O give ear unto their cry;
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(32) sermon (DIV1)
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hold not thy peace at their tears.
hold not thy peace At their tears.
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(32) sermon (DIV1)
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Or, if thou wilt not hearken to the tears of a sinner, yet behold the sighs, the tears, the bloudy wounds of a man that did never sin.
Or, if thou wilt not harken to the tears of a sinner, yet behold the sighs, the tears, the bloody wounds of a man that did never since.
cc, cs pns21 vm2 xx vvi p-acp dt n2 pp-f dt n1, av vvb dt n2, dt n2, dt j n2 pp-f dt n1 cst vdd av-x n1.
(32) sermon (DIV1)
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And now, Father, forgive them as men, forgive them as my brethren. To these sinners I have given the glory which thou gavest me, that they may be one, even as we are one. And now, Father, forgive them as men, forgive them as my brothers. To these Sinners I have given the glory which thou Gavest me, that they may be one, even as we Are one.
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(32) sermon (DIV1)
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And the Father of Mercy receives us, and embraceth us in his arms; puts upon us the best robe, puts immortality upon our mortality, impeccability upon our peccancie,
And the Father of Mercy receives us, and Embraceth us in his arms; puts upon us the best robe, puts immortality upon our mortality, impeccability upon our peccancy,
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(32) sermon (DIV1)
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and all at the intercession of his Son, who being himself tempted, learnt to succour them who are tempted.
and all At the Intercession of his Son, who being himself tempted, learned to succour them who Are tempted.
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(32) sermon (DIV1)
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The Four and Twentieth SERMON.
The Four and Twentieth SERMON.
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(33) sermon (DIV1)
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PART II. MATTH. IV. 1. Then was Jesus led-up of the Spirit into the wilderness, &c. HEre we have the Field where our Saviour coped with our adversary the Devil, and the Manner how he was brought thither:
PART II MATTHEW. IV. 1. Then was jesus led-up of the Spirit into the Wilderness, etc. Here we have the Field where our Saviour coped with our adversary the devil, and the Manner how he was brought thither:
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(33) sermon (DIV1)
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He was led-up of the Spirit.
He was led-up of the Spirit.
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Which motion excludeth both all violence in the person leading, and all rashness and inconsiderateness in the person lead. The Spirit leads gently:
Which motion excludeth both all violence in the person leading, and all rashness and inconsiderateness in the person led. The Spirit leads gently:
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and the quiet and gentle leading of the Spirit is as a document to us not to follow unadvisedly,
and the quiet and gentle leading of the Spirit is as a document to us not to follow unadvisedly,
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or indeed rather not to out-run the Spirit. For when we run thus in haste, we commonly run our selves out of breath. NONLATINALPHABET, saith Nazianzene;
or indeed rather not to outrun the Spirit. For when we run thus in haste, we commonly run our selves out of breath., Says Nazianzene;
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(33) sermon (DIV1)
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Every man is commonly very hot in the beginning; Every man is commonly very hight in the beginning;
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but the nearer and nearer he comes to the object, the fainter and fainter he grows;
but the nearer and nearer he comes to the Object, the fainter and fainter he grows;
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(33) sermon (DIV1)
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and when he meets it, he falls down for want of spirit; now a zelote, anon a Laodicean;
and when he meets it, he falls down for want of Spirit; now a Zealot, anon a Laodicean;
cc c-crq pns31 vvz pn31, pns31 vvz a-acp p-acp n1 pp-f n1; av dt n1, av dt np1;
(33) sermon (DIV1)
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now consumed with zeal, anon chill and cold; now a Seraphim, but by and by a stone.
now consumed with zeal, anon chill and cold; now a Seraphim, but by and by a stone.
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(33) sermon (DIV1)
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The reason hereof is from the Will of man, which may easily be inclined and carried to any object,
The reason hereof is from the Will of man, which may Easily be inclined and carried to any Object,
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(33) sermon (DIV1)
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though never so terrible, whilst there is nothing to move the Sense, and by the Sense NONLATINALPHABET, the irrational part of the soul;
though never so terrible, while there is nothing to move the Sense, and by the Sense, the irrational part of the soul;
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(33) sermon (DIV1)
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because there the Reason doth but fight with a shadow and representation of evil, but here with the evil it self full of horror and affrightment, naked as it is:
Because there the Reason does but fight with a shadow and representation of evil, but Here with the evil it self full of horror and affrightment, naked as it is:
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(33) sermon (DIV1)
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Which now hath a double force, both upon the Sense and Apprehension, and by its operation on the one multiplies its terror on the other;
Which now hath a double force, both upon the Sense and Apprehension, and by its operation on the one multiplies its terror on the other;
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and the more it is felt, the more it is understood; far more terrible in its approach then in our books or contemplation.
and the more it is felt, the more it is understood; Far more terrible in its approach then in our books or contemplation.
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(33) sermon (DIV1)
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9499
And therefore it will not be safe for us to challenge and provoke a temptation, but to arm and prepare our selves against it;
And Therefore it will not be safe for us to challenge and provoke a temptation, but to arm and prepare our selves against it;
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(33) sermon (DIV1)
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to stand upon our guard, and neither to offer battel, nor yet refuse it. Sapiens feret ista, non eliget;
to stand upon our guard, and neither to offer battle, nor yet refuse it. Sapiens Feret ista, non eliget;
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(33) sermon (DIV1)
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It is the part of a wise man not to seek for evil, but to endure it.
It is the part of a wise man not to seek for evil, but to endure it.
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(33) sermon (DIV1)
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9502
And to this end it concerneth every man to exercise NONLATINALPHABET, his spiritual wisdome, that he may discover Spiritûs ductiones, & diaboli seductiones, the Spirit's leadings, and the Devil's seducements;
And to this end it concerns every man to exercise, his spiritual Wisdom, that he may discover Spiritûs ductiones, & Diaboli seductiones, the Spirit's leadings, and the Devil's seducements;
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(33) sermon (DIV1)
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9503
lest he do not only seek tentations, but create them; and make that a provocation to evil, which bespeaketh only his obedience or patience;
lest he do not only seek tentations, but create them; and make that a provocation to evil, which bespeaketh only his Obedience or patience;
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(33) sermon (DIV1)
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9504
lest I conceive that the Spirit sendeth me when I resist him, when I do NONLATINALPHABET, fall cross with him, and run violently against him.
lest I conceive that the Spirit sends me when I resist him, when I do, fallen cross with him, and run violently against him.
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(33) sermon (DIV1)
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And this we have gained by the Spirit's Leading.
And this we have gained by the Spirit's Leading.
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(33) sermon (DIV1)
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9506
We descend now in campum certaminis, into the place of tryal, the Wilderness: For thither Jesus was led;
We descend now in campum certaminis, into the place of trial, the Wilderness: For thither jesus was led;
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(33) sermon (DIV1)
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amongst the wild beasts, saith St. Mark; into the most forsaken and solitary desart, as some have made the discovery;among the wild beasts, Says Saint Mark; into the most forsaken and solitary desert, as Some have made the discovery;
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a mountainous place between Jerusalem and Jericho, not far from Galgala, the place where he that fell amongst thieves was wounded, where John Baptist was before he baptized.
a mountainous place between Jerusalem and Jericho, not Far from Galgala, the place where he that fell among thieves was wounded, where John Baptist was before he baptised.
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And their conjecture is probable, because that desart is neer unto Jordan:
And their conjecture is probable, Because that desert is near unto Jordan:
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So that the journey was not long from Jordan, where Christ was baptized, to this desart, where he was tempted.
So that the journey was not long from Jordan, where christ was baptised, to this desert, where he was tempted.
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We will not stand much upon the place, or curiously search whether it were this or any other;
We will not stand much upon the place, or curiously search whither it were this or any other;
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but rather modestly inquire the reasons why our Saviour would withdraw himself into a solitary place, there to be tempted.
but rather modestly inquire the Reasons why our Saviour would withdraw himself into a solitary place, there to be tempted.
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And here, as we cannot be so unreasonable as to think that Christ had no reason to induce him to withdraw himself for a while, (for this were to conceive that he was led thither by chance,
And Here, as we cannot be so unreasonable as to think that christ had no reason to induce him to withdraw himself for a while, (for this were to conceive that he was led thither by chance,
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and not by the Spirit) so we must not coin reasons of our own, and then set his image and superscription upon them;
and not by the Spirit) so we must not coin Reasons of our own, and then Set his image and superscription upon them;
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not frame conclusions, and then make his actions, which are nothing like them, the premisses out of which they are naturally drawn.
not frame conclusions, and then make his actions, which Are nothing like them, the premises out of which they Are naturally drawn.
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For this hath been the mother of all Error and Superstition:
For this hath been the mother of all Error and Superstition:
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And, as Martin Luther says, Nihil periculosius Sanctorum gestis, Nothing is more dangerous then the actions of the Saints when they are mistaken; so may we of Christs.
And, as Martin Luther Says, Nihil periculosius Sanctorum gestis, Nothing is more dangerous then the actions of the Saints when they Are mistaken; so may we of Christ.
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For whilst we dote upon our own phansies, and then gaze and look to find them in the action of this Saint or that,
For while we dote upon our own fancies, and then gaze and look to find them in the actium of this Saint or that,
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or of Christ himself, by a kind of justice it falls out that we lose our sight,
or of christ himself, by a kind of Justice it falls out that we loose our sighed,
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and walk in the dark, and think, when we have buried our selves alive in idleness,
and walk in the dark, and think, when we have buried our selves alive in idleness,
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and a fruitless solitude, that even then we are with John Baptist, or with our Saviour, in the Wilderness.
and a fruitless solitude, that even then we Are with John Baptist, or with our Saviour, in the Wilderness.
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The resolution of Tertullian is most safe, malo minùs sapere, quà m contra; It is better a great deal to know less, then amiss;
The resolution of Tertullian is most safe, Malo minùs Sapere, quà m contra; It is better a great deal to know less, then amiss;
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And not to know every reason which moved our Saviour to this retiredness, then for some ends of our own peremptorily to conclude this or that was the reason, which is none at all.
And not to know every reason which moved our Saviour to this retiredness, then for Some ends of our own peremptorily to conclude this or that was the reason, which is none At all.
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Divers conjectures are given by the learned: I.
Diverse Conjectures Are given by the learned: I.
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That he wes led into the Wilderness to find that Sheep which was lost in Paradise, in the desart of the world. II. To provoke the Enemy,
That he wes led into the Wilderness to find that Sheep which was lost in Paradise, in the desert of the world. II To provoke the Enemy,
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and conquer him in his own place: for he is said to walk through dry places. III.
and conquer him in his own place: for he is said to walk through dry places. III.
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To draw the picture, as it were, and propose to us the true patern of a Poenitentiary, who must learn to go out of the world by contemning it,
To draw the picture, as it were, and propose to us the true pattern of a Penitentiary, who must Learn to go out of the world by contemning it,
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as those did whose faith is commended Hebr. 11. Of whom the world was not worthy, who wandred in desarts and in mountains,
as those did whose faith is commended Hebrew 11. Of whom the world was not worthy, who wandered in deserts and in Mountains,
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and in dens and caves of the earth. and in dens and caves of the earth.
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IV. To be free from importunity and trouble, that he might fast without interruption his full forty dayes. V. For prayer;
IV. To be free from importunity and trouble, that he might fast without interruption his full forty days. V. For prayer;
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which requires the collection and retirement of the whole man. VI.
which requires the collection and retirement of the Whole man. VI.
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To add autority to his preaching and doctrine, that by his secession he might be thought to be sent from God,
To add Authority to his preaching and Doctrine, that by his secession he might be Thought to be sent from God,
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as Elijah and John Baptist were. VII. Some have been so bold as to conclude, that here he laid the foundation of a Monastical and Eremitical life;
as Elijah and John Baptist were. VII. some have been so bold as to conclude, that Here he laid the Foundation of a Monastical and Eremitical life;
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as if, because Christ went aside for forty dayes, they were most like unto Christ who did seclude themselves in desarts, in caves, in cells,
as if, Because christ went aside for forty days, they were most like unto christ who did seclude themselves in deserts, in caves, in cells,
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or shut up themselves between two walls all the dayes of their life.
or shut up themselves between two walls all the days of their life.
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Many other reasons have been framed, according to the several constitutions and tempers of mens minds,
Many other Reasons have been framed, according to the several constitutions and tempers of men's minds,
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and a• every man hath been willing to find himself in Christ. We shall make choice of some few, not censuring any but the last;
and a• every man hath been willing to find himself in christ. We shall make choice of Some few, not censuring any but the last;
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and draw up all within the compass of these three: 1. That he was led into the wilderness to prepare himself for his great work and office;
and draw up all within the compass of these three: 1. That he was led into the Wilderness to prepare himself for his great work and office;
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or rather, to teach us so to do, and not to venture upon any high employment without due preparation. 2. To sequester himself for prayer;
or rather, to teach us so to do, and not to venture upon any high employment without due preparation. 2. To sequester himself for prayer;
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to teach us to be alone, to take our selves from the world, when we pray. 3. Lastly, by this his retirement to draw to us a resemblance of a Christian mans life, which is nothing else but a secession and a holy pilgrimage out of the world.
to teach us to be alone, to take our selves from the world, when we pray. 3. Lastly, by this his retirement to draw to us a resemblance of a Christian men life, which is nothing Else but a secession and a holy pilgrimage out of the world.
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And having past over these, we shall in the close remove the pretended reason which draws down this action of Christ to countenance and confirm that high and ungrounded estimation which many have of a solitary life, placing perfection in that alone,
And having passed over these, we shall in the close remove the pretended reason which draws down this actium of christ to countenance and confirm that high and ungrounded estimation which many have of a solitary life, placing perfection in that alone,
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as if a Christian never appeared in his full beauty but when he comes forth in a Monks cowle or in the habit of a Pilgrime and Eremite. Of these in their order.
as if a Christian never appeared in his full beauty but when he comes forth in a Monks cowl or in the habit of a Pilgrim and Eremite. Of these in their order.
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And first, our blessed Saviour, before he puts his hand to that great work which was enjoyned him by his Father, withdraws himself from the society of men,
And First, our blessed Saviour, before he puts his hand to that great work which was enjoined him by his Father, withdraws himself from the society of men,
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and from the sight of his parents, afflicts his body with fasting, and fills his mind with holy and divine meditations.
and from the sighed of his Parents, afflicts his body with fasting, and fills his mind with holy and divine meditations.
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And this he did, as for us men and our salvation, so for our instruction also, teaching us not only NONLATINALPHABET, by his precepts, but also NONLATINALPHABET, by his example, to fit and prepare our selves for our office,
And this he did, as for us men and our salvation, so for our instruction also, teaching us not only, by his Precepts, but also, by his Exampl, to fit and prepare our selves for our office,
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and not to attempt any work of his NONLATINALPHABET, with unwashed hands. Thus did Moses and Elijah,
and not to attempt any work of his, with unwashed hands. Thus did Moses and Elijah,
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and Jeremiah, NONLATINALPHABET, separate themselves for a while to God alone, saith Nazianzene;
and Jeremiah,, separate themselves for a while to God alone, Says Nazianzene;
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then to receive NONLATINALPHABET, a divine initiation; and then to give precepts, to work miracles, and prophesie.
then to receive, a divine initiation; and then to give Precepts, to work Miracles, and prophesy.
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Thus did Basil and Nazianzene and Augustine and other holy men of God withdraw themselves, and laying aside all other cares, were intent on themselvs alone and on God:
Thus did Basil and Nazianzene and Augustine and other holy men of God withdraw themselves, and laying aside all other Cares, were intent on themselves alone and on God:
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And in this solitude, as in a heavenly shop, as the Father speaks, they did shape and form Christ in themselves, that from thence they might come forth more able servants of their Master,
And in this solitude, as in a heavenly shop, as the Father speaks, they did shape and from christ in themselves, that from thence they might come forth more able Servants of their Master,
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and more learned teachers to the people, and might present Christ unto them as they by long study had formed him in themselves;
and more learned Teachers to the people, and might present christ unto them as they by long study had formed him in themselves;
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present him as a meek Saviour to the Angry, as a liberal Redeemer to the Covetous,
present him as a meek Saviour to the Angry, as a liberal Redeemer to the Covetous,
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as a Patient Master to the Froward;
as a Patient Master to the Froward;
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that they might present him in such a shape as that the beauty of it might transform others into the likeness of him.
that they might present him in such a shape as that the beauty of it might transform Others into the likeness of him.
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Thus did they go as it were with Moses into the Sanctuary, and seek for light and counsel from God, that they might after break forth into action,
Thus did they go as it were with Moses into the Sanctuary, and seek for Light and counsel from God, that they might After break forth into actium,
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and shine as bright in the world.
and shine as bright in the world.
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It is reported of Augustine, and he writes of it himself, that being urged by Valerian the Bishop to take the common care and government of the people upon him, he earnestly withstood him,
It is reported of Augustine, and he writes of it himself, that being urged by Valerian the Bishop to take the Common care and government of the people upon him, he earnestly withstood him,
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and with many intreaties besought him that in the time of Lent he might cease from that labor,
and with many entreaties besought him that in the time of Lent he might cease from that labour,
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and prepare himself for that office legendo, orando, plangendo, by reading and prayer and mourning,
and prepare himself for that office legendo, Praying, plangendo, by reading and prayer and mourning,
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and thus become acquainted with those wayes and means whereby which he might labor with more happiness in his work.
and thus become acquainted with those ways and means whereby which he might labour with more happiness in his work.
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Many like examples might be brought. But this hath been the practice not only of holy men, but of heathen men.
Many like Examples might be brought. But this hath been the practice not only of holy men, but of heathen men.
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Thus did Tully and Antony and Crassus make way to that honor and renown which they afterward purchased in eloquence;
Thus did Tully and Antony and Crassus make Way to that honour and renown which they afterwards purchased in eloquence;
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Thus did they pass à solitudine in scholas, à scholis in forum, from their secret retirements into the schools,
Thus did they pass à solitudine in Schools, à scholis in forum, from their secret retirements into the Schools,
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and from the schools into the pleading-place.
and from the Schools into the pleading-place.
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and therefore he is said to be separate from his brethren.
and Therefore he is said to be separate from his brothers.
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Thus did Demosthenes by his looking-glass in his chamber learn that gesture which might take the eye of the spectator,
Thus did Demosthenes by his looking-glass in his chamber Learn that gesture which might take the eye of the spectator,
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and by the noise of the sea learnt to bear the tumult of the auditory: So that Valerius Maximus says wittily of him, Alterum Demosthenem mater, alterum industria enixa est;
and by the noise of the sea learned to bear the tumult of the auditory: So that Valerius Maximus Says wittily of him, Alterum Demosthenem mater, alterum Industria enixa est;
cc p-acp dt n1 pp-f dt n1 vvd pc-acp vvi dt n1 pp-f dt j: av cst np1 np1 vvz av-j pp-f pno31, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
(33) sermon (DIV1)
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His Mother brought forth one Demosthenes, and his Industry another. And this even Nature it self teacheth: Nihil magnum citò vult effici:
His Mother brought forth one Demosthenes, and his Industry Another. And this even Nature it self Teaches: Nihil magnum citò vult effici:
po31 n1 vvd av crd np1, cc po31 n1 j-jn. cc d j n1 pn31 n1 vvz: fw-la fw-la fw-la fw-la fw-la:
(33) sermon (DIV1)
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Nature hath so ordered it, that nothing of any great moment can be suddenly brought forth.
Nature hath so ordered it, that nothing of any great moment can be suddenly brought forth.
n1 vhz av vvn pn31, cst pix pp-f d j n1 vmb vbi av-j vvn av.
(33) sermon (DIV1)
401
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9569
Every work must find us fitted and prepared for it, or else, when we set about it, we shall find it will fly out of our reach,
Every work must find us fitted and prepared for it, or Else, when we Set about it, we shall find it will fly out of our reach,
np1 n1 vmb vvi pno12 vvn cc vvn p-acp pn31, cc av, c-crq pns12 vvd p-acp pn31, pns12 vmb vvi pn31 vmb vvi av pp-f po12 n1,
(33) sermon (DIV1)
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9570
For every great work is res difficilis & morosa, coy and hard to be woed.
For every great work is Rest Difficult & morosa, coy and hard to be wooed.
c-acp d j n1 vbz fw-la fw-la cc fw-la, j cc j pc-acp vbi vvd.
(33) sermon (DIV1)
401
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9571
Hence the Philosopher gives it as a reason that there be so few wise men, Quia sapientiam pa••i dignam putant quam nisi in transitu cognoscant, Because most men have so low an opinion of Wisdom that they think her not worth the saluting but by the by.
Hence the Philosopher gives it as a reason that there be so few wise men, Quia sapientiam pa••i dignam Putant quam nisi in transitu cognoscant, Because most men have so low an opinion of Wisdom that they think her not worth the saluting but by the by.
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(33) sermon (DIV1)
401
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9572
Let us look into our selves, and we shall find the reason why we are no better then we are, is,
Let us look into our selves, and we shall find the reason why we Are no better then we Are, is,
vvb pno12 vvi p-acp po12 n2, cc pns12 vmb vvi dt n1 c-crq pns12 vbr dx jc cs pns12 vbr, vbz,
(33) sermon (DIV1)
401
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9573
Because we do not reverence our selves, but think that any thing will become us, that we may retain the honor of a Man,
Because we do not Reverence our selves, but think that any thing will become us, that we may retain the honour of a Man,
c-acp pns12 vdb xx vvi po12 n2, cc-acp vvb cst d n1 vmb vvi pno12, cst pns12 vmb vvi dt n1 pp-f dt n1,
(33) sermon (DIV1)
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9574
and yet stoop down to those actions which make us worse then the beasts that perish.
and yet stoop down to those actions which make us Worse then the beasts that perish.
cc av vvb a-acp p-acp d n2 r-crq vvb pno12 av-jc cs dt n2 cst vvb.
(33) sermon (DIV1)
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And this befalls us in the performance of any great work;
And this befalls us in the performance of any great work;
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(33) sermon (DIV1)
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9576
The reason why we do not perfect it as we should is, Because we do not reverence it as we should.
The reason why we do not perfect it as we should is, Because we do not Reverence it as we should.
dt n1 c-crq pns12 vdb xx vvi pn31 c-acp pns12 vmd vbb, c-acp pns12 vdb xx vvi pn31 c-acp pns12 vmd.
(33) sermon (DIV1)
401
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9577
We think to give an Almes is but to fling a mite into the treasury; to Fast, but to abstein for a day;
We think to give an Alms is but to fling a mite into the treasury; to Fast, but to abstain for a day;
pns12 vvb pc-acp vvi dt n2 vbz p-acp pc-acp vvi dt n1 p-acp dt n1; p-acp av-j, cc-acp pc-acp vvi p-acp dt n1;
(33) sermon (DIV1)
401
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9578
to Pray, but to say, Lord, hear me, or (which is worse) to multiply words without sense;
to Pray, but to say, Lord, hear me, or (which is Worse) to multiply words without sense;
pc-acp vvi, cc-acp pc-acp vvi, n1, vvb pno11, cc (r-crq vbz av-jc) pc-acp vvi n2 p-acp n1;
(33) sermon (DIV1)
401
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9579
to Preach, but to speak an hour; to be a Hearer, but to come to Church;
to Preach, but to speak an hour; to be a Hearer, but to come to Church;
pc-acp vvi, cc-acp pc-acp vvi dt n1; pc-acp vbi dt n1, cc-acp pc-acp vvi p-acp n1;
(33) sermon (DIV1)
401
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9580
to be a Bishop, but to put on a mitre; to be a King, but to wear a crown;
to be a Bishop, but to put on a mitre; to be a King, but to wear a crown;
pc-acp vbi dt n1, cc-acp pc-acp vvi p-acp dt n1; pc-acp vbi dt n1, cc-acp pc-acp vvi dt n1;
(33) sermon (DIV1)
401
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9581
And this is to disesteem and undervalew these duties:
And this is to disesteem and undervalue these duties:
cc d vbz p-acp vvb cc vvi d n2:
(33) sermon (DIV1)
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9582
This is to be officiperdae in this sense also, to destroy our work before we begin it.
This is to be officiperdae in this sense also, to destroy our work before we begin it.
d vbz pc-acp vbi fw-la p-acp d n1 av, pc-acp vvi po12 n1 c-acp pns12 vvb pn31.
(33) sermon (DIV1)
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9583
For what place can our work have amongst those thoughts which stifle it? and where the birth is so sudden and immature,
For what place can our work have among those thoughts which stifle it? and where the birth is so sudden and immature,
p-acp r-crq n1 vmb po12 n1 vhb p-acp d n2 r-crq vvb pn31? cc c-crq dt n1 vbz av j cc n1,
(33) sermon (DIV1)
401
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9584
how can it chuse but prove an abortive? I cannot conceive but that our Saviour could have performed the work he came about without this preamble or preparation:
how can it choose but prove an abortive? I cannot conceive but that our Saviour could have performed the work he Come about without this preamble or preparation:
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(33) sermon (DIV1)
401
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10174
and therefore he kindles and is on fire at the sight not only of the Sun,
and Therefore he kindles and is on fire At the sighed not only of the Sun,
cc av pns31 vvz cc vbz p-acp n1 p-acp dt n1 xx av-j pp-f dt n1,
(34) sermon (DIV1)
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9585
but yet in honor to this great work he would first step aside, and not suddenly enter upon it, but by degrees;
but yet in honour to this great work he would First step aside, and not suddenly enter upon it, but by Degrees;
cc-acp av p-acp n1 p-acp d j n1 pns31 vmd ord vvi av, cc xx av-j vvi p-acp pn31, cc-acp p-acp n2;
(33) sermon (DIV1)
401
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9586
first retire, and fast, and pray, and then work miracles;
First retire, and fast, and pray, and then work Miracles;
ord n1, cc av-j, cc vvb, cc av vvb n2;
(33) sermon (DIV1)
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9587
To teach us that a Christian is not made up in haste, that no good work will beget it self between our fingers,
To teach us that a Christian is not made up in haste, that no good work will beget it self between our fingers,
pc-acp vvi pno12 d dt njp vbz xx vvn a-acp p-acp n1, cst dx j n1 vmb vvi pn31 n1 p-acp po12 n2,
(33) sermon (DIV1)
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9588
nor come towards us unless we fit and prepare our selves to meet it.
nor come towards us unless we fit and prepare our selves to meet it.
ccx vvi p-acp pno12 cs pns12 j cc vvi po12 n2 pc-acp vvi pn31.
(33) sermon (DIV1)
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9589
And yet some there be who are willing to think that this is more then needs;
And yet Some there be who Are willing to think that this is more then needs;
cc av d pc-acp vbi r-crq vbr j pc-acp vvi cst d vbz av-dc cs av;
(33) sermon (DIV1)
401
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that it is in the greatest profession that is as it was in the Cirque-shews amongst the Romans, Odiosa circensibus pompa, that as there,
that it is in the greatest profession that is as it was in the Cirque-shews among the Roman, Odious circensibus pompa, that as there,
cst pn31 vbz p-acp dt js n1 cst vbz c-acp pn31 vbds p-acp dt j p-acp dt njp2, fw-la fw-la fw-la, cst p-acp a-acp,
(33) sermon (DIV1)
401
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9591
so in this, all pomp and shew and preparation is in vain;
so in this, all pomp and show and preparation is in vain;
av p-acp d, d n1 cc vvi cc n1 vbz p-acp j;
(33) sermon (DIV1)
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9592
that the sooner they enter upon it, the more dextrous they shall be in the performance;
that the sooner they enter upon it, the more dextrous they shall be in the performance;
cst dt av-c pns32 vvi p-acp pn31, dt av-dc j pns32 vmb vbi p-acp dt n1;
(33) sermon (DIV1)
401
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9593
Divines, as Nazianzene terms them, of a day old, made up ut è luto statua, assoon as you can make a statue of clay.
Divines, as Nazianzene terms them, of a day old, made up ut è Luto statua, As soon as you can make a statue of clay.
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(33) sermon (DIV1)
401
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9594
No desart that they will go to, no cell that they will retire to, no secession that they will make;
No desert that they will go to, no cell that they will retire to, no secession that they will make;
dx n1 cst pns32 vmb vvi p-acp, dx n1 cst pns32 vmb vvi p-acp, dx n1 cst pns32 vmb vvi;
(33) sermon (DIV1)
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9595
but presently upon the work they enter, leap into the Pulpit;
but presently upon the work they enter, leap into the Pulpit;
cc-acp av-j p-acp dt n1 pns32 vvb, vvb p-acp dt n1;
(33) sermon (DIV1)
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9596
and there they stir and make a noyse, semper agentibus similes, like unto those who are alwaies busie;
and there they stir and make a noise, semper agentibus similes, like unto those who Are always busy;
cc a-acp pns32 vvb cc vvi dt n1, fw-la fw-la n2, av-j p-acp d r-crq vbr av j;
(33) sermon (DIV1)
401
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9597
or indeed rather like unto those spirits in minerals that Cornelius Agrippa speaks of, which digg and cleanse and sever the metals,
or indeed rather like unto those spirits in minerals that Cornelius Agrippa speaks of, which dig and cleanse and sever the metals,
cc av av av-j p-acp d n2 p-acp n2 cst np1 np1 vvz pp-f, r-crq vvb cc vvi cc vvi dt n2,
(33) sermon (DIV1)
401
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9598
but when men come to view their work, they find nothing is done.
but when men come to view their work, they find nothing is done.
cc-acp c-crq n2 vvb pc-acp vvi po32 n1, pns32 vvb pix vbz vdn.
(33) sermon (DIV1)
401
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9599
With these men there are no NONLATINALPHABET, no prefaces, no NONLATINALPHABET, nothing to be learnt first. All with them is the Work, no study or preparations: All is working of miracles:
With these men there Are no, no prefaces, no, nothing to be learned First. All with them is the Work, no study or preparations: All is working of Miracles:
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(33) sermon (DIV1)
401
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And indeed one great miracle they work; Docent antequam discunt, They teach that which they never learnt;
And indeed one great miracle they work; Docent antequam discunt, They teach that which they never learned;
cc av crd j n1 pns32 vvb; fw-la fw-la fw-la, pns32 vvb cst r-crq pns32 av-x vvd;
(33) sermon (DIV1)
401
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9601
and their skill and art is so teach men that they shall be more ignorant then before.
and their skill and art is so teach men that they shall be more ignorant then before.
cc po32 n1 cc n1 vbz av vvb n2 cst pns32 vmb vbi av-dc j cs a-acp.
(33) sermon (DIV1)
401
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9602
Our Saviour here is led by the Spirit into the wilderness to prepare him for his work;
Our Saviour Here is led by the Spirit into the Wilderness to prepare him for his work;
po12 n1 av vbz vvn p-acp dt n1 p-acp dt n1 pc-acp vvi pno31 p-acp po31 n1;
(33) sermon (DIV1)
401
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9603
but these will not prepare themselves because they pretend they are led by the Spirit. Nor is this evil of yesterday, or which befalls the weakest only:
but these will not prepare themselves Because they pretend they Are led by the Spirit. Nor is this evil of yesterday, or which befalls the Weakest only:
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(33) sermon (DIV1)
401
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9604
but the Devil hath used it in all ages as an engine to undermine this good work;
but the devil hath used it in all ages as an engine to undermine this good work;
cc-acp dt n1 vhz vvn pn31 p-acp d n2 p-acp dt n1 pc-acp vvi d j n1;
(33) sermon (DIV1)
401
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9605
What men are not able to manage for want of due consideration, to bring in the Spirit as a supply.
What men Are not able to manage for want of due consideration, to bring in the Spirit as a supply.
q-crq n2 vbr xx j pc-acp vvi p-acp n1 pp-f j-jn n1, pc-acp vvi p-acp dt n1 p-acp dt n1.
(33) sermon (DIV1)
401
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9606
Tertullian was as wise a man as the Church had any, but being not able to prove the corporeity of the Soul, he flyeth to Revelation in his book De Anima; Non per •stimationem, sed revelationem;
Tertullian was as wise a man as the Church had any, but being not able to prove the corporeity of the Soul, he flies to Revelation in his book De Anima; Non per •stimationem, sed revelationem;
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(33) sermon (DIV1)
401
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9607
We cannot make this good by judgment, but by revelation: Post Joannem quoque prophetiam meruimus consequi;
We cannot make this good by judgement, but by Revelation: Post Joannem quoque prophetiam meruimus consequi;
pns12 vmbx vvi d j p-acp n1, cc-acp p-acp n1: vvb fw-la fw-la fw-la fw-la fw-la;
(33) sermon (DIV1)
401
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9608
We have our Revelations as well as St. John. Our sister Priscilla hath plenty of them;
We have our Revelations as well as Saint John. Our sister Priscilla hath plenty of them;
pns12 vhb po12 n2 c-acp av c-acp n1 np1 po12 n1 np1 vhz n1 pp-f pno32;
(33) sermon (DIV1)
401
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9609
she hath her traunces in the Church, and converseth with Angels, and with God himself, and can discern the hearts and inward thoughts of man.
she hath her trances in the Church, and Converseth with Angels, and with God himself, and can discern the hearts and inward thoughts of man.
pns31 vhz po31 n2 p-acp dt n1, cc vvz p-acp n2, cc p-acp np1 px31, cc vmb vvi dt n2 cc j n2 pp-f n1.
(33) sermon (DIV1)
401
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9610
St. Hierom speaking of a Monk in his time, thus describes him;
Saint Hieronymus speaking of a Monk in his time, thus describes him;
n1 np1 vvg pp-f dt n1 p-acp po31 n1, av vvz pno31;
(33) sermon (DIV1)
401
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9611
NONLATINALPHABET, There is start up a man who hath exactly learnt all knowledge without a teacher, full of the spirit, his own master;
, There is start up a man who hath exactly learned all knowledge without a teacher, full of the Spirit, his own master;
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(33) sermon (DIV1)
401
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9612
who like a Carneades can dispute both for and against the truth; who needs no preparation, but can do what he will, and when he will. who like a Carneades can dispute both for and against the truth; who needs no preparation, but can do what he will, and when he will.
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(33) sermon (DIV1)
401
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9613
But this is not the Spirits manner of Leading: for he leads us by degrees and by a certain method.
But this is not the Spirits manner of Leading: for he leads us by Degrees and by a certain method.
p-acp d vbz xx dt ng1 n1 pp-f vvg: c-acp pns31 vvz pno12 p-acp n2 cc p-acp dt j n1.
(33) sermon (DIV1)
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9614
For even so he led our Saviour, first into the wilderness, and then to his work.
For even so he led our Saviour, First into the Wilderness, and then to his work.
p-acp av av pns31 vvd po12 n1, ord p-acp dt n1, cc av p-acp po31 n1.
(33) sermon (DIV1)
401
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9615
And though his leading of the Apostles were extraordinary, yet even them he commands to stay at Jerusalem, and to expect his coming.
And though his leading of the Apostles were extraordinary, yet even them he commands to stay At Jerusalem, and to expect his coming.
cc cs po31 n-vvg pp-f dt n2 vbdr j, av av pno32 pns31 vvz pc-acp vvi p-acp np1, cc pc-acp vvi po31 n-vvg.
(33) sermon (DIV1)
401
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9616
And although their determinations were subscribed to with a VISUM EST SPIRITUI SANCTO, It seemeth Good to the holy Ghost, yet they conferred one with another, met together in councel,
And although their determinations were subscribed to with a VISUM EST SPIRITUI SANCTO, It seems Good to the holy Ghost, yet they conferred one with Another, met together in council,
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(33) sermon (DIV1)
401
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9617
and did deliberate before they did determine.
and did deliberate before they did determine.
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(33) sermon (DIV1)
401
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9618
Nor did they once imagine that they had the Spirit in a string, or could command him when they pleased,
Nor did they once imagine that they had the Spirit in a string, or could command him when they pleased,
ccx vdd pns32 a-acp vvb cst pns32 vhd dt n1 p-acp dt n1, cc vmd vvi pno31 c-crq pns32 vvd,
(33) sermon (DIV1)
401
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9619
or call him down to help them in their work sedendo & votis, by sitting still and doing nothing;
or call him down to help them in their work sedendo & Votis, by sitting still and doing nothing;
cc vvb pno31 a-acp pc-acp vvi pno32 p-acp po32 n1 fw-la cc fw-la, p-acp vvg av cc vdg pi2;
(33) sermon (DIV1)
401
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9620
that he would fly down unto them, and sit upon them, though they slept.
that he would fly down unto them, and fit upon them, though they slept.
cst pns31 vmd vvi a-acp p-acp pno32, cc vvi p-acp pno32, cs pns32 vvd.
(33) sermon (DIV1)
401
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9621
Much less can we imagine that he will wait upon our spirit and humor, and when we have cripled and disenabled our selves for any service of his, in a moment anoint and supple our joynts,
Much less can we imagine that he will wait upon our Spirit and humour, and when we have crippled and disenabled our selves for any service of his, in a moment anoint and supple our Joints,
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(33) sermon (DIV1)
401
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9622
and make us active for the highest calling;
and make us active for the highest calling;
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(33) sermon (DIV1)
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9623
when we have put our selves into prison, even thrown our selves into the dark and loathsome dungeon of Ignorance, that he will come to us as the Angel did to Peter, Acts 12. and smite us on the side,
when we have put our selves into prison, even thrown our selves into the dark and loathsome dungeon of Ignorance, that he will come to us as the Angel did to Peter, Acts 12. and smite us on the side,
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(33) sermon (DIV1)
401
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9624
and raise us up, and bid us arise up quickly, and go on an ambassage which we do not know;and raise us up, and bid us arise up quickly, and go on an ambassage which we do not know;
cc vvb pno12 a-acp, cc vvb pno12 vvi a-acp av-j, cc vvi p-acp dt n1 r-crq pns12 vdb xx vvi;
(33) sermon (DIV1)
401
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9625
go set our hands to his plough, which are a great deal fitter for another.
go Set our hands to his plough, which Are a great deal fitter for Another.
vvb vvb po12 n2 p-acp po31 n1, r-crq vbr dt j n1 jc p-acp j-jn.
(33) sermon (DIV1)
401
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9626
Certainly to be a Disciple of Christ is a greater work then to cast our garment about us, to take up the habit of a Minister. No:
Certainly to be a Disciple of christ is a greater work then to cast our garment about us, to take up the habit of a Minister. No:
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(33) sermon (DIV1)
401
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9627
we must be led into some secret and solitary place, there to fast and pray, to fit and prepare our selves for the work which we have to do, there to taste how sweet the word of God is, to ruminate and chaw upon it as it were and digest it, to fasten it to our very soul and make it a part of us,
we must be led into Some secret and solitary place, there to fast and pray, to fit and prepare our selves for the work which we have to do, there to taste how sweet the word of God is, to ruminate and chaw upon it as it were and digest it, to fasten it to our very soul and make it a part of us,
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and by daily meditation so to profit that all the mysteries of Faith and precepts of Holiness may be as vessels are in a wellordered family, ready at hand to be used upon any occasion.
and by daily meditation so to profit that all the Mysteres of Faith and Precepts of Holiness may be as vessels Are in a wellordered family, ready At hand to be used upon any occasion.
cc p-acp j n1 av pc-acp vvi cst d dt n2 pp-f n1 cc n2 pp-f n1 vmb vbi c-acp n2 vbr p-acp dt j-vvn n1, j p-acp n1 pc-acp vbi vvn p-acp d n1.
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Now this we may imagine to be the work of the Spirit alone: and so it is;
Now this we may imagine to be the work of the Spirit alone: and so it is;
av d pns12 vmb vvi pc-acp vbi dt n1 pp-f dt n1 av-j: cc av pn31 vbz;
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but of the Spirit leading us into the desart, placing us on the mount of Contemplation, there by long study and industry to learn confusa disterminare, hiantia cogere, sparsu colligere;
but of the Spirit leading us into the desert, placing us on the mount of Contemplation, there by long study and industry to Learn confusa disterminare, hiantia cogere, sparsu colligere;
cc-acp pp-f dt n1 vvg pno12 p-acp dt n1, vvg pno12 p-acp dt n1 pp-f n1, a-acp p-acp j n1 cc n1 pc-acp vvi fw-la fw-la, fw-la fw-la, fw-la fw-la;
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to separare those things which are confused and mixt together; to separate Fear from Despair, and Confidence from Presumption;
to separare those things which Are confused and mixed together; to separate fear from Despair, and Confidence from Presumption;
p-acp fw-la d n2 r-crq vbr vvn cc vvn av; pc-acp vvi n1 p-acp n1, cc n1 p-acp n1;
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to draw and unite those things together which are severed, as Faith and good Works, Knowledge and Practice;
to draw and unite those things together which Are severed, as Faith and good Works, Knowledge and Practice;
pc-acp vvi cc vvi d n2 av r-crq vbr vvn, c-acp n1 cc j vvz, n1 cc n1;
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and to joyn together those Texts which bid us rejoyce with them which bid us mourn, those which command our Zeal with those which exact our Meekness.
and to join together those Texts which bid us rejoice with them which bid us mourn, those which command our Zeal with those which exact our Meekness.
cc pc-acp vvi av d n2 r-crq vvb pno12 vvi p-acp pno32 r-crq vvb pno12 vvi, d r-crq vvb po12 n1 p-acp d r-crq vvb po12 n1.
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Et diligentia & pietas adhibenda est, saith St. Augustine; alterâ fiat ut quaerentes inveniamus, alterâ ut scire mereamur: Et Diligentia & pietas Adhibenda est, Says Saint Augustine; alterâ fiat ut quaerentes inveniamus, alterâ ut Scire mereamur:
fw-la fw-la cc n2 fw-la fw-la, vvz n1 np1; fw-la n1 fw-la n2 fw-la, fw-la fw-la fw-la fw-la:
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We must make use both of our Diligence and Piety;
We must make use both of our Diligence and Piety;
pns12 vmb vvi n1 av-d pp-f po12 n1 cc n1;
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by the one we find when we seek, by the other we are filled both to seek and find.
by the one we find when we seek, by the other we Are filled both to seek and find.
p-acp dt pi pns12 vvi c-crq pns12 vvb, p-acp dt j-jn pns12 vbr vvn av-d pc-acp vvi cc vvi.
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Unless we follow the Spirit in this his Leading, we have no reason to expect he should lead us further.
Unless we follow the Spirit in this his Leading, we have no reason to expect he should led us further.
cs pns12 vvb dt n1 p-acp d po31 n-vvg, pns12 vhb dx n1 pc-acp vvi pns31 vmd vvi pno12 av-jc.
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Aliud est esse vatem, aliud esse interpretem, saith St. Hierome; It is one thing to be a prophet, another to be an interpreter of Scripture. Aliud est esse vatem, Aliud esse interpretem, Says Saint Jerome; It is one thing to be a Prophet, Another to be an interpreter of Scripture.
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There the Spirit foretels things to come;
There the Spirit foretells things to come;
a-acp dt n1 vvz n2 pc-acp vvi;
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here by our industry and skill in language we give that sense which the words will best bear:
Here by our industry and skill in language we give that sense which the words will best bear:
av p-acp po12 n1 cc n1 p-acp n1 pns12 vvb d n1 r-crq dt n2 vmb av-js vvi:
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Those interpretations now-adayes which are entitled to the Spirit are so dark and obscure, ut interpretes interprete indigeant, that we must take the pains to interpret the interpreters,
Those interpretations nowadays which Are entitled to the Spirit Are so dark and Obscure, ut interprets interpret indigeant, that we must take the pains to interpret the Interpreters,
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and find greater difficulty in their explanations then in the Text it self.
and find greater difficulty in their explanations then in the Text it self.
cc vvb jc n1 p-acp po32 n2 av p-acp dt n1 pn31 n1.
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It will be good therefore first to prepare our selves in private before we lift up our voice like a trumpet;
It will be good Therefore First to prepare our selves in private before we lift up our voice like a trumpet;
pn31 vmb vbi j av ord p-acp vvi po12 n2 p-acp j c-acp pns12 vvb a-acp po12 n1 av-j dt n1;
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and, if we will be NONLATINALPHABET, workers together, with the Spirit, to work as he directs us.
and, if we will be, workers together, with the Spirit, to work as he directs us.
cc, cs pns12 vmb vbi, n2 av, p-acp dt n1, pc-acp vvi c-acp pns31 vvz pno12.
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It is a rule in Quintillian, Ut praeceptorum est docere, ità discipulorum est praebere se dociles:
It is a Rule in Quintilian, Ut praeceptorum est docere, ità Discipulorum est praebere se dociles:
pn31 vbz dt n1 p-acp np1, fw-mi fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la vvz:
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As it is the office of the Master to teach, so is it of the Scholar to be attentive and apt to learn.
As it is the office of the Master to teach, so is it of the Scholar to be attentive and apt to Learn.
c-acp pn31 vbz dt n1 pp-f dt n1 pc-acp vvi, av vbz pn31 pp-f dt n1 pc-acp vbi j cc j pc-acp vvi.
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And it holds true in Divinity also;
And it holds true in Divinity also;
cc pn31 vvz j p-acp n1 av;
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As the Spirit is our teacher, so are we bound to observe those rules which he hath drawn out for all those who will be his followers.
As the Spirit is our teacher, so Are we bound to observe those rules which he hath drawn out for all those who will be his followers.
c-acp dt n1 vbz po12 n1, av vbr pns12 vvn pc-acp vvi d n2 r-crq pns31 vhz vvn av p-acp d d r-crq vmb vbi po31 n2.
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Res enim aliter coalescere nequit sine discentis docentÃsque concordia; Rest enim aliter coalescere nequit sine discentis docentÃsque Concord;
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
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For this business will not close and be brought together without an agreement on both sides.
For this business will not close and be brought together without an agreement on both sides.
p-acp d n1 vmb xx vvi cc vbi vvn av p-acp dt n1 p-acp d n2.
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If the Spirit will first lead me into the wilderness, and I will presently to the streets of Jerusalem, it is not likely my message should be from the Spirit, whom I have left behind me in the desart.
If the Spirit will First led me into the Wilderness, and I will presently to the streets of Jerusalem, it is not likely my message should be from the Spirit, whom I have left behind me in the desert.
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And therefore to prepare our selves to this work, we must observe those rules which a learned Physician gives for the finding out of the truth;
And Therefore to prepare our selves to this work, we must observe those rules which a learned physician gives for the finding out of the truth;
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There must be 1. Amor operis, a Love of the work; 2. NONLATINALPHABET, a love of industry, and earnest study in our preparation;
There must be 1. Amor operis, a Love of the work; 2., a love of industry, and earnest study in our preparation;
pc-acp vmb vbi crd fw-la fw-la, dt n1 pp-f dt n1; crd, dt n1 pp-f n1, cc j n1 p-acp po12 n1;
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3. NONLATINALPHABET, a methodical proceeding and progress; 4. NONLATINALPHABET, practice, and exercitation, and a conformity of our operations to the work.
3., a methodical proceeding and progress; 4., practice, and exercitation, and a conformity of our operations to the work.
crd, dt j n-vvg cc n1; crd, n1, cc n1, cc dt n1 pp-f po12 n2 p-acp dt n1.
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And this gold, though it be brought from Ophir, yet may be useful for those who are the living temples of the holy Ghost.
And this gold, though it be brought from Ophir, yet may be useful for those who Are the living Temples of the holy Ghost.
cc d n1, cs pn31 vbb vvn p-acp np1, av vmb vbi j p-acp d r-crq vbr dt j-vvg n2 pp-f dt j n1.
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My Love kindles a fire in me, and makes me active; my Industry is ruled by method, that it be not fruitless;
My Love kindles a fire in me, and makes me active; my Industry is ruled by method, that it be not fruitless;
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and all is confirmed by Practice:
and all is confirmed by Practice:
cc d vbz vvn p-acp n1:
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and then the Spirit NONLATINALPHABET, sets his seal and impression and character, and makes it a good work.
and then the Spirit, sets his seal and impression and character, and makes it a good work.
cc av dt n1, vvz po31 n1 cc n1 cc n1, cc vvz pn31 dt j n1.
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And first, if we ask the question, What moved Christ to make this preparation? we cannot better answer then by saying it was his Love unto the work;
And First, if we ask the question, What moved christ to make this preparation? we cannot better answer then by saying it was his Love unto the work;
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That he, having loved us first, might provoke us to love him again, and prepare our selves to our work.
That he, having loved us First, might provoke us to love him again, and prepare our selves to our work.
cst pns31, vhg vvn pno12 ord, vmd vvi pno12 pc-acp vvi pno31 av, cc vvb po12 n2 p-acp po12 n1.
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And to this end Love is a passion imprinted in us, saith Gregory Nyssene, NONLATINALPHABET, to this good end, to be leveled and fixed on the work of our Salvation;
And to this end Love is a passion imprinted in us, Says Gregory Nyssene,, to this good end, to be leveled and fixed on the work of our Salvation;
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(33) sermon (DIV1)
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Where when it is once fastned, it is restless and unquiet. It will into the wilderness, though it meet with the Devil himself. It passeth all difficulties whatsoever;
Where when it is once fastened, it is restless and unquiet. It will into the Wilderness, though it meet with the devil himself. It passes all difficulties whatsoever;
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& nihil erubescit nisi nomen difficultatis, and is not ashamed of any thing, but that any thing should be too hard and heavy for it.& nihil erubescit nisi Nome difficultatis, and is not ashamed of any thing, but that any thing should be too hard and heavy for it.
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(33) sermon (DIV1)
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Heat and Light are the two ornaments of the Sun, joyned and united together; & quò calidior radius, est lucidior;
Heat and Light Are the two Ornament of the Sun, joined and united together; & quò calidior radius, est lucidior;
n1 cc n1 vbr dt crd n2 pp-f dt n1, vvn cc vvn av; cc fw-la fw-la fw-la, fw-la fw-la;
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the hotter the beams are the more light there is.
the hotter the beams Are the more Light there is.
dt jc dt n2 vbr dt av-dc j pc-acp vbz.
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So the Love of a good work and the good Work which we love are as neerly united together as Heat and Light;
So the Love of a good work and the good Work which we love Are as nearly united together as Heat and Light;
np1 dt n1 pp-f dt j n1 cc dt j n1 r-crq pns12 vvb vbr a-acp av-j vvn av p-acp n1 cc n1;
(33) sermon (DIV1)
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and the more Heat in my Love, the more Light in my Work; and the more my Light shines forth, the more my Love encreaseth.
and the more Heat in my Love, the more Light in my Work; and the more my Light shines forth, the more my Love increases.
cc dt av-dc vvb p-acp po11 n1, dt av-dc j p-acp po11 n1; cc dt av-dc po11 n1 vvz av, dt av-dc po11 n1 vvz.
(33) sermon (DIV1)
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They both are one to another, both mother and daughter, both begotten and begetting.
They both Are one to Another, both mother and daughter, both begotten and begetting.
pns32 d vbr crd p-acp n-jn, d n1 cc n1, av-d vvn cc vvg.
(33) sermon (DIV1)
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9669
For again, the love of knowledge, which fits and prepares us to the work of the Gospel, brings in NONLATINALPHABET, a love of labor and industry;
For again, the love of knowledge, which fits and prepares us to the work of the Gospel, brings in, a love of labour and industry;
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(33) sermon (DIV1)
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9670
Which will not do things by halves, nor bring us to the chair till we have sate at the feet of Gameliel.
Which will not do things by halves, nor bring us to the chair till we have sat At the feet of Gamaliel.
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(33) sermon (DIV1)
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9671
Thus it is in all the passages of our life. We propose nothing to our selves of any great moment, which we can presently conquer. NONLATINALPHABET, saith Basil;
Thus it is in all the passages of our life. We propose nothing to our selves of any great moment, which we can presently conquer., Says Basil;
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(33) sermon (DIV1)
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9672
Even the things of the Devil are not attained without labor and sweat. Even the things of the devil Are not attained without labour and sweat.
av-j dt n2 pp-f dt n1 vbr xx vvn p-acp n1 cc n1.
(33) sermon (DIV1)
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9673
How laborious is thy Revenge? how busie thy Cruelty? how watchful and studious thy Lust? What penance doth thy Covetousness put thee to? Vitia magno coluntur, saith Seneca;
How laborious is thy Revenge? how busy thy Cruelty? how watchful and studious thy Lust? What penance does thy Covetousness put thee to? Vices magno coluntur, Says Senecca;
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(33) sermon (DIV1)
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9674
Even our vices cost us dear, and stand us at a high rate.
Even our vices cost us dear, and stand us At a high rate.
av po12 n2 vvb pno12 j-jn, cc vvb pno12 p-acp dt j n1.
(33) sermon (DIV1)
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And can we expect such an easie and quick dispatch of those things which bring along with them an eternal weight of glory? Can a negligent and careless glance upon the Bible, can our aery and empty speculations, can our confidence and ignorance streight make us Evangelists? Or is it probable that Truth should come up è profundo putei, from the bottom of the well,
And can we expect such an easy and quick dispatch of those things which bring along with them an Eternal weight of glory? Can a negligent and careless glance upon the bible, can our aery and empty speculations, can our confidence and ignorance straight make us Evangelists? Or is it probable that Truth should come up è profundo putei, from the bottom of the well,
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(33) sermon (DIV1)
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9676
and offer it self to them who stand idle at the mouth and top of it,
and offer it self to them who stand idle At the Mouth and top of it,
cc vvb pn31 n1 p-acp pno32 r-crq vvb j p-acp dt n1 cc n1 pp-f pn31,
(33) sermon (DIV1)
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9677
and will let down no bucket to draw it up? This indeed is now-adayes conceived to be the Spirits manner of Leading, not about by the Wilderness, by a sequestred life,
and will let down no bucket to draw it up? This indeed is nowadays conceived to be the Spirits manner of Leading, not about by the Wilderness, by a sequestered life,
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(33) sermon (DIV1)
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9678
but streight to Jerusalem, to the holy City;
but straight to Jerusalem, to the holy city;
cc-acp av-j p-acp np1, p-acp dt j n1;
(33) sermon (DIV1)
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9679
where there is little enquiry mà de whether they have been at Jacobs well, and let down their bucket;
where there is little enquiry mà de whither they have been At Jacobs well, and let down their bucket;
c-crq pc-acp vbz j n1 vvn cs pns32 vhb vbn p-acp np1 av, cc vvb a-acp po32 n1;
(33) sermon (DIV1)
403
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9680
where by many God is served in spirit, but not in truth: And so they be born again of the Spirit, no matter for this water.
where by many God is served in Spirit, but not in truth: And so they be born again of the Spirit, no matter for this water.
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(33) sermon (DIV1)
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9681
Who glory in their ignorance, & amant ignorare, cùm alii gaudeant cognovisse, as Tertullian speaks;
Who glory in their ignorance, & amant ignorare, cùm alii Gaudeant cognovisse, as Tertullian speaks;
q-crq n1 p-acp po32 n1, cc fw-fr fw-la, fw-la fw-la fw-la fw-la, p-acp np1 vvz;
(33) sermon (DIV1)
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9682
Whereas others can receive no satisfaction or content but in knowledge, their great joy it is to be ignorant.
Whereas Others can receive no satisfaction or content but in knowledge, their great joy it is to be ignorant.
cs n2-jn vmb vvi dx n1 cc n1 cc-acp p-acp n1, po32 j n1 pn31 vbz pc-acp vbi j.
(33) sermon (DIV1)
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9683
Some truth there is in what they say, that the Spirit is an omnipotent agent, but ill applyed by them, That since he can do all things, he will also teach those who will be ignorant,
some truth there is in what they say, that the Spirit is an omnipotent agent, but ill applied by them, That since he can do all things, he will also teach those who will be ignorant,
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(33) sermon (DIV1)
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9704
and think there is a pair of stairs unto Knowledge as well as into the Pulpit,
and think there is a pair of stairs unto Knowledge as well as into the Pulpit,
cc vvb pc-acp vbz dt n1 pp-f n2 p-acp n1 c-acp av c-acp p-acp dt n1,
(33) sermon (DIV1)
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9684
and who do him this great honor to call him Master, when there are no greater non-proficients in the world, ever learning of this good Master, and yet never coming to the knowledge of the truth.
and who do him this great honour to call him Master, when there Are no greater non-proficients in the world, ever learning of this good Master, and yet never coming to the knowledge of the truth.
cc q-crq vdb pno31 d j n1 pc-acp vvi pno31 n1, c-crq pc-acp vbr dx jc j p-acp dt n1, av vvg pp-f d j n1, cc av av vvg p-acp dt n1 pp-f dt n1.
(33) sermon (DIV1)
403
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9685
It is true, the Spirit is a powerful agent;
It is true, the Spirit is a powerful agent;
pn31 vbz j, dt n1 vbz dt j n1;
(33) sermon (DIV1)
403
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9686
but it is as true that he is a free agent, and will not teach them who will not learn;
but it is as true that he is a free agent, and will not teach them who will not Learn;
cc-acp pn31 vbz a-acp j cst pns31 vbz dt j n1, cc vmb xx vvi pno32 r-crq vmb xx vvi;
(33) sermon (DIV1)
403
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9687
will not bring us to Jerusalem unless we will first follow him into the desart;
will not bring us to Jerusalem unless we will First follow him into the desert;
vmb xx vvi pno12 p-acp np1 cs pns12 vmb ord vvi pno31 p-acp dt n1;
(33) sermon (DIV1)
403
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9688
qui pulcherrimo cuique operi proposuit difficultatem, who on purpose hath placed some rubs and difficulties between us and Knowledge, that we may with labor and anxiety work out a way unto it.qui pulcherrimo cuique operi proposuit difficultatem, who on purpose hath placed Some rubs and difficulties between us and Knowledge, that we may with labour and anxiety work out a Way unto it.
fw-la fw-la fw-la fw-la n1 fw-la, r-crq p-acp n1 vhz vvn d n2 cc n2 p-acp pno12 cc n1, cst pns12 vmb p-acp n1 cc n1 vvb av dt n1 p-acp pn31.
(33) sermon (DIV1)
403
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9689
He hath cast some darkness upon Scripture, that our Industry may strive to dispel it:
He hath cast Some darkness upon Scripture, that our Industry may strive to dispel it:
pns31 vhz vvn d n1 p-acp n1, cst po12 n1 vmb vvi p-acp n1 pn31:
(33) sermon (DIV1)
403
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9690
and in some places, as Heraclitus speaks of the Oracle of Delphos, NONLATINALPHABET, he doth neither plainly manifest,
and in Some places, as Heraclitus speaks of the Oracle of Delphos,, he does neither plainly manifest,
cc p-acp d n2, c-acp np1 vvz pp-f dt n1 pp-f np1,, pns31 vdz av-dx av-j j,
(33) sermon (DIV1)
403
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9691
nor yet hide the truth, but leaves some glimpse and intimation, that we may search and find it out.nor yet hide the truth, but leaves Some glimpse and intimation, that we may search and find it out.
ccx av vvi dt n1, cc-acp vvz d n1 cc n1, cst pns12 vmb vvi cc vvi pn31 av.
(33) sermon (DIV1)
403
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9692
It was the saying of Scaevo•a the Lawyer, Jus vigilantibus scriptum, That the Civil Law was written to men awake, who could look about them, NONLATINALPHABET,
It was the saying of Scaevo•a the Lawyer, Jus vigilantibus Scriptum, That the Civil Law was written to men awake, who could look about them,,
pn31 vbds dt n-vvg pp-f np1 dt n1, fw-la fw-la fw-la, cst dt j n1 vbds vvn p-acp n2 vvb, r-crq vmd vvi p-acp pno32,,
(33) sermon (DIV1)
403
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9693
as Cujacius adds out out of the Basilicae, not to men asleep.
as Cujacius adds out out of the Basilicae, not to men asleep.
c-acp np1 vvz av av pp-f dt fw-la, xx p-acp n2 j.
(33) sermon (DIV1)
403
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9694
And can we then think that that Knowledge which is saving, which must make us happy, is of so easie purchase that it will be sown in every ground,
And can we then think that that Knowledge which is Saving, which must make us happy, is of so easy purchase that it will be sown in every ground,
cc vmb pns12 av vvb cst d n1 r-crq vbz vvg, r-crq vmb vvi pno12 j, vbz pp-f av j n1 cst pn31 vmb vbi vvn p-acp d n1,
(33) sermon (DIV1)
403
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9695
or, as the Devils Tares, will grow up whilst we sleep? There is indeed that relation, that sympathy, betwixt the Soul of man and the Truth that there is between the Seed and the Ground:
or, as the Devils Tares, will grow up while we sleep? There is indeed that Relation, that Sympathy, betwixt the Soul of man and the Truth that there is between the Seed and the Ground:
cc, c-acp dt ng1 n2, vmb vvi a-acp cs pns12 vvb? pc-acp vbz av d n1, cst n1, p-acp dt n1 pp-f n1 cc dt n1 cst pc-acp vbz p-acp dt n1 cc dt n1:
(33) sermon (DIV1)
403
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9696
but if it be not tilled and manured, if not cultivated and prepared, it will yield never an ear of corn,
but if it be not tilled and manured, if not cultivated and prepared, it will yield never an ear of corn,
cc-acp cs pn31 vbb xx vvn cc vvn, cs xx vvn cc vvn, pn31 vmb vvi av-x dt n1 pp-f n1,
(33) sermon (DIV1)
403
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9697
but bring forth bryars and thorns.
but bring forth briars and thorns.
cc-acp vvb av n2 cc n2.
(33) sermon (DIV1)
403
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9698
But we leave this, and pass to the third, which is, Method and orderly proceeding in the wayes of our calling.
But we leave this, and pass to the third, which is, Method and orderly proceeding in the ways of our calling.
cc-acp pns12 vvb d, cc vvi p-acp dt ord, r-crq vbz, n1 cc j n-vvg p-acp dt n2 pp-f po12 n1.
(33) sermon (DIV1)
404
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9699
As in all Sciences, so in the businesses of Christianity, we must not think to huddle up matters hand over head, as we please. Nemo vellus portat ad fullonem;
As in all Sciences, so in the businesses of Christianity, we must not think to huddle up matters hand over head, as we please. Nemo vellus Portat ad fullonem;
p-acp p-acp d n2, av p-acp dt n2 pp-f np1, pns12 vmb xx vvi p-acp n1 p-acp n2 n1 p-acp n1, c-acp pns12 vvb. np1 fw-la fw-la fw-la fw-la;
(33) sermon (DIV1)
404
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9700
no man carries his fleece to the Fuller first, before it be spun out and woven:
no man carries his fleece to the Fuller First, before it be spun out and woven:
dx n1 vvz po31 n1 p-acp dt jc ord, c-acp pn31 vbb vvn av cc vvn:
(33) sermon (DIV1)
404
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9701
Si te titillat clericatûs desiderium, saith St. Hierome;Si te titillat clericatûs desiderium, Says Saint Jerome;
fw-mi fw-fr n1 fw-la fw-la, vvz n1 np1;
(33) sermon (DIV1)
404
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9702
If thou hast a kind of spiritual itch, and be tickled with a desire of being a Preacher,
If thou hast a kind of spiritual itch, and be tickled with a desire of being a Preacher,
cs pns21 vh2 dt n1 pp-f j n1, cc vbi vvn p-acp dt n1 pp-f vbg dt n1,
(33) sermon (DIV1)
404
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9703
if thou thinkest the nearest way to heaven is to go up into the Pulpit, yet at least discas quod possis docere, learn that first which thou mayest after teach,
if thou Thinkest the nearest Way to heaven is to go up into the Pulpit, yet At least discas quod possis docere, Learn that First which thou Mayest After teach,
cs pns21 vv2 dt js n1 p-acp n1 vbz pc-acp vvi a-acp p-acp dt n1, av p-acp ds fw-la fw-la n1 fw-la, vvb cst ord r-crq pns21 vm2 p-acp vvi,
(33) sermon (DIV1)
404
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9705
and that thither thou must ascend by steps and by degrees. Learn it by thy Sermon;
and that thither thou must ascend by steps and by Degrees. Learn it by thy Sermon;
cc cst av pns21 vmb vvi p-acp n2 cc p-acp n2. np1 pn31 p-acp po21 n1;
(33) sermon (DIV1)
404
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9706
if any thing may be learnt out of it;
if any thing may be learned out of it;
cs d n1 vmb vbi vvn av pp-f pn31;
(33) sermon (DIV1)
404
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9707
that as thou dividest thy Text, and thou handlest each part in its order, so thou must divide the parts of thy life,
that as thou dividest thy Text, and thou handlest each part in its order, so thou must divide the parts of thy life,
cst c-acp pns21 vv2 po21 n1, cc pns21 vv2 d n1 p-acp po31 n1, av pns21 vmb vvi dt n2 pp-f po21 n1,
(33) sermon (DIV1)
404
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9708
and spend them upon those particulars which will promote thy knowledge. Sunt gradus multi per quos ad domum Veritatis ascenditur, saith Lactantius;
and spend them upon those particulars which will promote thy knowledge. Sunt gradus multi per quos ad domum Veritatis ascenditur, Says Lactantius;
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(33) sermon (DIV1)
404
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9709
There be certain steps and degrees by which we ascend into the house of Truth, and we must pass step by step unto it.
There be certain steps and Degrees by which we ascend into the house of Truth, and we must pass step by step unto it.
pc-acp vbi j n2 cc n2 p-acp r-crq pns12 vvb p-acp dt n1 pp-f n1, cc pns12 vmb vvi n1 p-acp n1 p-acp pn31.
(33) sermon (DIV1)
404
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9710
For she will admit of no guests who will leap over the wall, but of those onely who come orderly and mannerly in.
For she will admit of no guests who will leap over the wall, but of those only who come orderly and mannerly in.
p-acp pns31 vmb vvi pp-f dx n2 r-crq vmb vvi p-acp dt n1, cc-acp pp-f d av-j r-crq vvb av-j cc av-j p-acp.
(33) sermon (DIV1)
404
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9711
She looks down as it were upon us, and observes how we come towards her.
She looks down as it were upon us, and observes how we come towards her.
pns31 vvz a-acp c-acp pn31 vbdr p-acp pno12, cc vvz c-crq pns12 vvb p-acp pno31.
(33) sermon (DIV1)
404
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9712
If we are upon the wing, or leap up two or three steps at once, she shuts her door and turns her back upon us.
If we Are upon the wing, or leap up two or three steps At once, she shuts her door and turns her back upon us.
cs pns12 vbr p-acp dt n1, cc vvi a-acp crd cc crd n2 p-acp a-acp, pns31 vvz po31 n1 cc vvz po31 n1 p-acp pno12.
(33) sermon (DIV1)
404
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9713
To see him a Master of a Ship in the Adriatick Sea, who could never rule a cock-boat in a fish-pond, him a Captain who was never yet a Souldier,
To see him a Master of a Ship in the Adriatic Sea, who could never Rule a cockboat in a fishpond, him a Captain who was never yet a Soldier,
p-acp vvi pno31 dt n1 pp-f dt n1 p-acp dt jp n1, r-crq vmd av-x vvi dt n1 p-acp dt n1, pn31 dt n1 r-crq vbds av-x av dt n1,
(33) sermon (DIV1)
404
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9714
and him a teacher who is to learn, is a strange kind of NONLATINALPHABET, an immethodical disorderly proceeding, which is used in the world:
and him a teacher who is to Learn, is a strange kind of, an immethodical disorderly proceeding, which is used in the world:
cc pno31 dt n1 r-crq vbz pc-acp vvi, vbz dt j n1 pp-f, dt j j n-vvg, r-crq vbz vvn p-acp dt n1:
(33) sermon (DIV1)
404
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9715
and what can the issue be but a Shipwrack, a Defeat, gross Ignorance and Confusion?
and what can the issue be but a Shipwreck, a Defeat, gross Ignorance and Confusion?
cc q-crq vmb dt n1 vbb p-acp dt n1, dt n1, j n1 cc n1?
(33) sermon (DIV1)
404
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9716
The last is NONLATINALPHABET, exercise and practice of truths in that order in which we learnt there.
The last is, exercise and practice of truths in that order in which we learned there.
dt ord vbz, n1 cc n1 pp-f n2 p-acp d n1 p-acp r-crq pns12 vvd a-acp.
(33) sermon (DIV1)
405
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9717
This is of singular use to drive them home, as a nayl is by the masters of the assemblies, to make them enter the soul and the spirit, the joynts and the marrow;
This is of singular use to drive them home, as a nail is by the Masters of the assemblies, to make them enter the soul and the Spirit, the Joints and the marrow;
d vbz pp-f j n1 pc-acp vvi pno32 av-an, p-acp dt n1 vbz p-acp dt n2 pp-f dt n2, pc-acp vvi pno32 vvi dt n1 cc dt n1, dt n2 cc dt n1;
(33) sermon (DIV1)
405
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9718
to do something by way of preparation which may bear some affinity and correspondence with the NONLATINALPHABET, the chief work, we have to do.
to do something by Way of preparation which may bear Some affinity and correspondence with the, the chief work, we have to do.
pc-acp vdi pi p-acp n1 pp-f n1 r-crq vmb vvi d n1 cc n1 p-acp dt, dt j-jn n1, pns12 vhb pc-acp vdi.
(33) sermon (DIV1)
405
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9719
Our preparations must not be like to those prefaces and proems which the old Orators used to frame and lay by them to serve for any tract or oration:
Our preparations must not be like to those prefaces and proems which the old Orators used to frame and lay by them to serve for any tract or oration:
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(33) sermon (DIV1)
405
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9720
but it must be such as will fit and joyn it self to the work, and be one entire piece.
but it must be such as will fit and join it self to the work, and be one entire piece.
cc-acp pn31 vmb vbi d c-acp vmb vvi cc vvi pn31 n1 p-acp dt n1, cc vbi pi j n1.
(33) sermon (DIV1)
405
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9721
You see our Saviour here makes use of Solitude and Fasting and Prayer:
You see our Saviour Here makes use of Solitude and Fasting and Prayer:
pn22 vvb po12 n1 av vvz n1 pp-f n1 cc vvg cc n1:
(33) sermon (DIV1)
405
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9722
and what more agreeable then these to the work which he had to do, which was indeed to go about doing good,
and what more agreeable then these to the work which he had to do, which was indeed to go about doing good,
cc r-crq av-dc j cs d p-acp dt n1 r-crq pns31 vhd pc-acp vdi, r-crq vbds av pc-acp vvi p-acp vdg j,
(33) sermon (DIV1)
405
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9723
and then to suffer death for the sin of the world, which was now no paradise but a wilderness? It is a sign of a happy progress when our preparation is a kind of type and presage of our work; when our rising is fair;
and then to suffer death for the since of the world, which was now no paradise but a Wilderness? It is a Signen of a happy progress when our preparation is a kind of type and presage of our work; when our rising is fair;
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(33) sermon (DIV1)
405
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9724
when the beholder may say, He is much given to meditation; it is like he will be a Divine;
when the beholder may say, He is much given to meditation; it is like he will be a Divine;
c-crq dt n1 vmb vvi, pns31 vbz av-d vvn p-acp n1; pn31 vbz j pns31 vmb vbi dt j-jn;
(33) sermon (DIV1)
405
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9725
He is gone into the wilderness, he hath retired himself; sure he hath some great work in hand.
He is gone into the Wilderness, he hath retired himself; sure he hath Some great work in hand.
pns31 vbz vvn p-acp dt n1, pns31 vhz vvn px31; av-j pns31 vhz d j n1 p-acp n1.
(33) sermon (DIV1)
405
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9726
But the event is most unprosperous when Idleness and Ignorance are made the key of the Scripture,
But the event is most unprosperous when Idleness and Ignorance Are made the key of the Scripture,
p-acp dt n1 vbz av-ds j c-crq n1 cc n1 vbr vvn dt n1 pp-f dt n1,
(33) sermon (DIV1)
405
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9727
when Darkness must usher in the Light, and Belial be a fore-runner to God.
when Darkness must usher in the Light, and Belial be a forerunner to God.
c-crq n1 vmb vvi p-acp dt n1, cc np1 vbb dt n1 p-acp np1.
(33) sermon (DIV1)
405
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9728
No work ends well which begins not well, which is taken in hand without due preparation.
No work ends well which begins not well, which is taken in hand without due preparation.
dx n1 vvz av r-crq vvz xx av, r-crq vbz vvn p-acp n1 p-acp j-jn n1.
(33) sermon (DIV1)
405
Page 266
9729
When we have taken any great work upon us, it will be good for us to follow our Saviours method,
When we have taken any great work upon us, it will be good for us to follow our Saviors method,
c-crq pns12 vhb vvn d j n1 p-acp pno12, pn31 vmb vbi j p-acp pno12 pc-acp vvi po12 ng1 n1,
(33) sermon (DIV1)
405
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9730
first retire from the world, and go out into the wilderness; first fast and pray, and then work miracles.
First retire from the world, and go out into the Wilderness; First fast and pray, and then work Miracles.
ord vvb p-acp dt n1, cc vvb av p-acp dt n1; ord n1 cc vvb, cc av vvb n2.
(33) sermon (DIV1)
405
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9731
And so much be spoken of the first reason of our Saviours Secession, his Preparation to his work.
And so much be spoken of the First reason of our Saviors Secession, his Preparation to his work.
cc av av-d vbb vvn pp-f dt ord n1 pp-f po12 ng1 np1, po31 n1 p-acp po31 n1.
(33) sermon (DIV1)
405
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9732
The second is, That he might be fitter for Prayer. In monte orationi adhaeret; miracula in urbibus exercet;
The second is, That he might be fitter for Prayer. In monte Orationi adhaeret; Miracles in urbibus Exercet;
dt ord vbz, cst pns31 vmd vbi jc p-acp n1. p-acp fw-fr fw-la fw-la; fw-la p-acp fw-la j;
(33) sermon (DIV1)
406
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9733
For Prayer he chuseth the mountain, for his Works the city. He prayed all night, saith the Father, and wrought his miracles in the day.
For Prayer he chooseth the mountain, for his Works the City. He prayed all night, Says the Father, and wrought his Miracles in the day.
p-acp n1 pns31 vvz dt n1, p-acp po31 vvz dt n1. pns31 vvd d n1, vvz dt n1, cc vvd po31 n2 p-acp dt n1.
(33) sermon (DIV1)
406
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9734
Our Saviour often retired, as we find in Scripture, and for this end.
Our Saviour often retired, as we find in Scripture, and for this end.
po12 n1 av vvd, c-acp pns12 vvb p-acp n1, cc p-acp d n1.
(33) sermon (DIV1)
406
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9735
And when he gives us directions for Prayer, one is, Enter into thy chamber, into thy closet; Shut thy door;
And when he gives us directions for Prayer, one is, Enter into thy chamber, into thy closet; Shut thy door;
cc c-crq pns31 vvz pno12 n2 p-acp n1, pi vbz, vvb p-acp po21 n1, p-acp po21 n1; vvb po21 n1;
(33) sermon (DIV1)
406
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9736
Hide thy self for a little time. Which are works pointing out to those things which must be done without noise. Hide thy self for a little time. Which Are works pointing out to those things which must be done without noise.
vvb po21 n1 p-acp dt j n1. r-crq vbr n2 vvg av p-acp d n2 r-crq vmb vbi vdn p-acp n1.
(33) sermon (DIV1)
406
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9737
Every good work requires the whole man, a soul divided and taken from the world;
Every good work requires the Whole man, a soul divided and taken from the world;
np1 j n1 vvz dt j-jn n1, dt n1 vvn cc vvn p-acp dt n1;
(33) sermon (DIV1)
406
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9738
but especially Prayer, which is ascensus mentis in Deum, a kind of an ascent of the mind unto God.
but especially Prayer, which is ascensus mentis in God, a kind of an ascent of the mind unto God.
cc-acp av-j n1, r-crq vbz fw-la fw-la p-acp fw-la, dt n1 pp-f dt n1 pp-f dt n1 p-acp np1.
(33) sermon (DIV1)
406
Page 266
9739
SURSUM CORDA, Lift up your hearts; They are NONLATINALPHABET, mystical words: But how can we lift up a heart of flesh.SURSUM CORDA, Lift up your hearts; They Are, mystical words: But how can we lift up a heart of Flesh.
fw-la fw-la, vvb a-acp po22 n2; pns32 vbr, j n2: cc-acp q-crq vmb pns12 vvi a-acp dt n1 pp-f n1.
(33) sermon (DIV1)
406
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9740
It is much it should ascend, having such a weight upon it as the Body, having an Eve which cannot alwaies be closed,
It is much it should ascend, having such a weight upon it as the Body, having an Eve which cannot always be closed,
pn31 vbz d pn31 vmd vvi, vhg d dt n1 p-acp pn31 p-acp dt n1, vhg dt n1 r-crq vmbx av vbi vvn,
(33) sermon (DIV1)
406
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9741
an Ear which cannot ever be shut;
an Ear which cannot ever be shut;
dt n1 r-crq vmbx av vbi vvn;
(33) sermon (DIV1)
406
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9742
but when the weight of Sin hangs upon it, when it is clog'd with impertinent thoughts,
but when the weight of since hangs upon it, when it is clogged with impertinent thoughts,
cc-acp c-crq dt n1 pp-f n1 vvz p-acp pn31, c-crq pn31 vbz vvn p-acp j n2,
(33) sermon (DIV1)
406
Page 266
9743
how should it ascend? Nunc creberrimè in oratione mea aut per porticus deambulo, aut de faenore computo, saith St. Hierome;
how should it ascend? Nunc creberrimè in oration mea Or per porticus deambulo, Or de faenore computo, Says Saint Jerome;
q-crq vmd pn31 vvi? fw-la fw-la p-acp n1 fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, vvz n1 np1;
(33) sermon (DIV1)
406
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9744
Now many times it falls out in my prayer that I do nothing less then pray:
Now many times it falls out in my prayer that I do nothing less then pray:
av d n2 pn31 vvz av p-acp po11 n1 cst pns11 vdb pix av-dc cs vvb:
(33) sermon (DIV1)
406
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9745
I cry for Mercy, but the thought of Judgment is loud; I pray for chastity, when lustful thoughts sport in my heart.
I cry for Mercy, but the Thought of Judgement is loud; I pray for chastity, when lustful thoughts sport in my heart.
pns11 vvb p-acp n1, cc-acp dt n1 pp-f n1 vbz j; pns11 vvb p-acp n1, c-crq j n2 n1 p-acp po11 n1.
(33) sermon (DIV1)
406
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9746
I walk, I talk, I fight, I dispute, I tell money in my prayer; and indeed I do but say my prayers.
I walk, I talk, I fight, I dispute, I tell money in my prayer; and indeed I do but say my Prayers.
pns11 vvb, pns11 vvb, pns11 vvb, pns11 vvb, pns11 vvb n1 p-acp po11 n1; cc av pns11 vdb p-acp vvi po11 n2.
(33) sermon (DIV1)
406
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9874
but even Scripture and Reason have made it good, and seal'd and ratifi•d it for a truth.
but even Scripture and Reason have made it good, and sealed and ratifi•d it for a truth.
cc-acp av n1 cc n1 vhb vvn pn31 j, cc vvd cc vvd pn31 p-acp dt n1.
(33) sermon (DIV1)
409
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9747
Therefore intention of mind is most necessary to Prayer; which is torn and distracted if it be not fastned on God alone.
Therefore intention of mind is most necessary to Prayer; which is torn and distracted if it be not fastened on God alone.
av n1 pp-f n1 vbz av-ds j p-acp n1; r-crq vbz vvn cc vvn cs pn31 vbb xx vvn p-acp np1 av-j.
(33) sermon (DIV1)
406
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9748
NONLATINALPHABET, is thought to be an Apostolical Constitution; Be thou not double-minded in thy prayer.
, is Thought to be an Apostolical Constitution; Be thou not double-minded in thy prayer.
, vbz vvn pc-acp vbi dt j n1; vbb pns21 xx j p-acp po21 n1.
(33) sermon (DIV1)
406
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9749
Let not one thought stifle another, the thought of the world quench the desire of a blessing.
Let not one Thought stifle Another, the Thought of the world quench the desire of a blessing.
vvb xx pi vvd vvi j-jn, dt n1 pp-f dt n1 vvb dt n1 pp-f dt n1.
(33) sermon (DIV1)
406
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9750
Let not thy wandring imaginations contradict thy Prayers.
Let not thy wandering Imaginations contradict thy Prayers.
vvb xx po21 j-vvg n2 vvi po21 n2.
(33) sermon (DIV1)
406
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9751
Let not thy Devotion be stained with bloud, or polluted with lust, or spotted with the world.
Let not thy Devotion be stained with blood, or polluted with lust, or spotted with the world.
vvb xx po21 n1 vbi vvn p-acp n1, cc vvn p-acp n1, cc vvn p-acp dt n1.
(33) sermon (DIV1)
406
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9752
Quomodo te à Deo audiri postulas, saith Cyprian, cùm teipsum non audis? How canst thou hope to be heard of God,Quomodo te à God audiri postulas, Says Cyprian, cùm teipsum non audis? How Canst thou hope to be herd of God,
np1 fw-fr fw-fr fw-la fw-la fw-la, vvz np1, fw-la fw-la fw-la fw-la? c-crq vm2 pns21 vvi pc-acp vbi vvn pp-f np1,
(33) sermon (DIV1)
406
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9753
when thou dost not hear thy self;
when thou dost not hear thy self;
c-crq pns21 vd2 xx vvi po21 n1;
(33) sermon (DIV1)
406
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9754
how canst thou expect that he should understand thee, when thou canst not tell thy self what thou meanst? when thou art to thy self a barbarian? How can thy soul parley with thy God in such a Fayre and concourse of evil thoughts? How canst thou ask a blessing from the Father which is now in heaven,
how Canst thou expect that he should understand thee, when thou Canst not tell thy self what thou Meanest? when thou art to thy self a barbarian? How can thy soul parley with thy God in such a Fair and concourse of evil thoughts? How Canst thou ask a blessing from the Father which is now in heaven,
q-crq vm2 pns21 vvi cst pns31 vmd vvi pno21, c-crq pns21 vm2 xx vvi po21 n1 r-crq pns21 vv2? c-crq pns21 vb2r p-acp po21 n1 dt j-jn? q-crq vmb po21 n1 vvi p-acp po21 n1 p-acp d dt j cc n1 pp-f j-jn n2? q-crq vm2 pns21 vvi dt n1 p-acp dt n1 r-crq vbz av p-acp n1,
(33) sermon (DIV1)
406
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9755
when thou hast so many companions about thee from the earth earthly? Thou askest for bread, but thou desirest a stone:
when thou hast so many Sodales about thee from the earth earthly? Thou askest for bred, but thou Desirest a stone:
c-crq pns21 vh2 av d n2 p-acp pno21 p-acp dt n1 j? pns21 vv2 p-acp n1, cc-acp pns21 vv2 dt n1:
(33) sermon (DIV1)
406
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9756
Thou askest for grace, but thy mind is on riches:
Thou askest for grace, but thy mind is on riches:
pns21 vv2 p-acp n1, cc-acp po21 n1 vbz p-acp n2:
(33) sermon (DIV1)
406
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9757
Thou askest fish, but thy hand is reached out to that Serpent which will sting thee to death.
Thou askest Fish, but thy hand is reached out to that Serpent which will sting thee to death.
pns21 vv2 n1, cc-acp po21 n1 vbz vvn av p-acp d n1 r-crq vmb vvi pno21 p-acp n1.
(33) sermon (DIV1)
406
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9758
It might be said unto thee as St. Hierome once said to his Friend when he found him in ill company, What make you in such a troop? What dost thou on thy knees,
It might be said unto thee as Saint Jerome once said to his Friend when he found him in ill company, What make you in such a troop? What dost thou on thy knees,
pn31 vmd vbi vvn p-acp pno21 p-acp n1 np1 a-acp vvd p-acp po31 n1 c-crq pns31 vvd pno31 p-acp j-jn n1, q-crq vvb pn22 p-acp d dt n1? q-crq vd2 pns21 p-acp po21 n2,
(33) sermon (DIV1)
406
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9759
when so many loose thoughts round thee about? What should a beadsman do in such a throng? But this, miserable men that we are!
when so many lose thoughts round thee about? What should a beadsman do in such a throng? But this, miserable men that we Are!
c-crq av d j n2 vvi pno21 a-acp? q-crq vmd dt n1 vdb p-acp d dt n1? p-acp d, j n2 cst pns12 vbr!
(33) sermon (DIV1)
406
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9760
many times befalls us, because we do not retire, and call our thoughts out of the world.
many times befalls us, Because we do not retire, and call our thoughts out of the world.
d n2 vvz pno12, c-acp pns12 vdb xx vvi, cc vvb po12 n2 av pp-f dt n1.
(33) sermon (DIV1)
406
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9761
It is true that Devotion may mingle it self with the common actions of our life.
It is true that Devotion may mingle it self with the Common actions of our life.
pn31 vbz j cst n1 vmb vvi pn31 n1 p-acp dt j n2 pp-f po12 n1.
(33) sermon (DIV1)
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9762
Arator ad stivam HALLELUIAH cantat, The plowman may sing an Halleluiah at the plow-tail. He may collect some sacred colloquie.Arator ad stivam HALLELUIAH cantat, The plowman may sing an Halleluiah At the ploughtail. He may collect Some sacred colloquy.
n1 fw-la fw-la np1 fw-la, dt n1 vmb vvi dt np1 p-acp dt n1. pns31 vmb vvi d j n1.
(33) sermon (DIV1)
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9763
SERERE NE METUAS; If I miss this season, I shall have no harvest: If I remember not God in my youth, he will forsake me in my age. SERERE NE METUAS; If I miss this season, I shall have no harvest: If I Remember not God in my youth, he will forsake me in my age.
fw-la fw-fr npg1; cs pns11 vvb d n1, pns11 vmb vhi dx n1: cs pns11 vvb xx np1 p-acp po11 n1, pns31 vmb vvi pno11 p-acp po11 n1.
(33) sermon (DIV1)
406
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9764
And God hears from heaven that prayer of his which he makes with his bow or hammer in his hand.
And God hears from heaven that prayer of his which he makes with his bow or hammer in his hand.
cc np1 vvz p-acp n1 cst n1 pp-f png31 r-crq pns31 vvz p-acp po31 n1 cc vvi p-acp po31 n1.
(33) sermon (DIV1)
406
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9765
But yet many times in the affairs of our life there is a kind of dust gathered, which soyls and darkens the brightness of our Devotion;
But yet many times in the affairs of our life there is a kind of dust gathered, which soils and darkens the brightness of our Devotion;
p-acp av d n2 p-acp dt n2 pp-f po12 n1 a-acp vbz dt n1 pp-f n1 vvn, r-crq vvz cc vvz dt n1 pp-f po12 n1;
(33) sermon (DIV1)
406
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9766
Which when we have brushed off by sequestring our thoughts from the world, it will be more cleer.
Which when we have brushed off by sequestering our thoughts from the world, it will be more clear.
r-crq c-crq pns12 vhb vvn a-acp p-acp vvg po12 n2 p-acp dt n1, pn31 vmb vbi av-dc j.
(33) sermon (DIV1)
406
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10660
The Seventh and Twentieth SERMON. PART I. MATTH. XXII. 11, 12.
The Seventh and Twentieth SERMON. PART I. MATTHEW. XXII. 11, 12.
dt ord cc ord n1. n1 pns11. av. np1. crd, crd
(36) sermon (DIV1)
427
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9767
Sometimes we must, as St. Hierome speaks, Intrinsecùs esse cum Deo, be within in our hearts with God alone,
Sometime we must, as Saint Jerome speaks, Intrinsecùs esse cum God, be within in our hearts with God alone,
av pns12 vmb, c-acp n1 np1 vvz, npg1 fw-la fw-la fw-la, vbb p-acp p-acp po12 n2 p-acp np1 av-j,
(33) sermon (DIV1)
406
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9768
so busie in our colloquie with him, so amazed at his Majesty, so trembling at his Justice,
so busy in our colloquy with him, so amazed At his Majesty, so trembling At his justice,
av j p-acp po12 n1 p-acp pno31, av vvn p-acp po31 n1, av vvg p-acp po31 n1,
(33) sermon (DIV1)
406
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9769
so ravisht at his Mercy, so swallowed up in the contemplation of him, that we even forget our selves, that we lose our selves, that we annihilate our selves;
so ravished At his Mercy, so swallowed up in the contemplation of him, that we even forget our selves, that we loose our selves, that we annihilate our selves;
av vvn p-acp po31 n1, av vvn a-acp p-acp dt n1 pp-f pno31, cst pns12 av vvb po12 n2, cst pns12 vvb po12 n2, cst pns12 vvb po12 n2;
(33) sermon (DIV1)
406
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9770
that we have eyes, and see not; ears, and hear not:
that we have eyes, and see not; ears, and hear not:
cst pns12 vhb n2, cc vvb xx; n2, cc vvb xx:
(33) sermon (DIV1)
406
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9771
that when a covetous thought would steal in at the windows of our eyes, we may be blind;
that when a covetous Thought would steal in At the windows of our eyes, we may be blind;
cst c-crq dt j n1 vmd vvi p-acp p-acp dt n2 pp-f po12 n2, pns12 vmb vbi j;
(33) sermon (DIV1)
406
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9772
and if musick be loud, we may not hear it.
and if music be loud, we may not hear it.
cc cs n1 vbb j, pns12 vmb xx vvi pn31.
(33) sermon (DIV1)
406
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9773
Some have so wrought upon themselves that they have forgot to eat, to taste, to speak.
some have so wrought upon themselves that they have forgotten to eat, to taste, to speak.
d vhb av vvn p-acp px32 cst pns32 vhb vvn pc-acp vvi, pc-acp vvi, pc-acp vvi.
(33) sermon (DIV1)
406
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9774
The Legend tells us of St. Agnes, as I remember, that in her devotion she was lifted three foot above the ground.
The Legend tells us of Saint Agnes, as I Remember, that in her devotion she was lifted three foot above the ground.
dt n1 vvz pno12 pp-f n1 np1, c-acp pns11 vvb, cst p-acp po31 n1 pns31 vbds vvn crd n1 p-acp dt n1.
(33) sermon (DIV1)
406
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9775
And he that wrote the life of St. Bernard reports it of him, that he was so given to prayer and meditation, that living a whole year in his cell or chamber in a Monastery,
And he that wrote the life of Saint Bernard reports it of him, that he was so given to prayer and meditation, that living a Whole year in his cell or chamber in a Monastery,
cc pns31 cst vvd dt n1 pp-f n1 np1 vvz pn31 pp-f pno31, cst pns31 vbds av vvn p-acp n1 cc n1, cst vvg dt j-jn n1 p-acp po31 n1 cc n1 p-acp dt n1,
(33) sermon (DIV1)
406
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9776
when he came forth, he knew not whether it were cieled or no;
when he Come forth, he knew not whither it were Cieled or no;
c-crq pns31 vvd av, pns31 vvd xx cs pn31 vbdr vvd cc uh-dx;
(33) sermon (DIV1)
406
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9777
and when there were several windows in it obvious to the eye, he thought there had been but one.
and when there were several windows in it obvious to the eye, he Thought there had been but one.
cc c-crq pc-acp vbdr j n2 p-acp pn31 j p-acp dt n1, pns31 vvd a-acp vhd vbn p-acp pi.
(33) sermon (DIV1)
406
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9778
In these, whether fables or truths, this truth is pointed to, That when we tender our prayers to God, we should abstract our selves from our selves and from the things of the world;
In these, whither fables or truths, this truth is pointed to, That when we tender our Prayers to God, we should abstract our selves from our selves and from the things of the world;
p-acp d, cs n2 cc n2, d n1 vbz vvn p-acp, cst c-crq pns12 vvb po12 n2 p-acp np1, pns12 vmd vvi po12 n2 p-acp po12 n2 cc p-acp dt n2 pp-f dt n1;
(33) sermon (DIV1)
406
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9779
That we should not come to him till we have cast our cares & our thoughts behind us.
That we should not come to him till we have cast our Cares & our thoughts behind us.
cst pns12 vmd xx vvi p-acp pno31 c-acp pns12 vhb vvn po12 n2 cc po12 n2 p-acp pno12.
(33) sermon (DIV1)
406
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9780
The Beads-mans Motto is, NON ALIUD NUNC CURO QUAM NE CUREM;
The Beadsmen Motto is, NON ALIUD NUNC CURO QUAM NE CUREM;
dt ng1 n1 vbz, fw-fr vvn fw-la fw-la fw-la fw-fr np1;
(33) sermon (DIV1)
406
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9781
I have but one care in this world, and that is, that I may never have more. I have but one care in this world, and that is, that I may never have more.
pns11 vhb cc-acp crd n1 p-acp d n1, cc d vbz, cst pns11 vmb av-x vhi dc.
(33) sermon (DIV1)
406
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9782
When I call upon God, God doth as it were put forth his hand and beckon to me to escape from the world, not to be multiplex & varium animal, not to divide and distract my self,
When I call upon God, God does as it were put forth his hand and beckon to me to escape from the world, not to be multiplex & Varium animal, not to divide and distract my self,
c-crq pns11 vvb p-acp np1, np1 vdz p-acp pn31 vbdr vvn av po31 n1 cc vvi p-acp pno11 pc-acp vvi p-acp dt n1, xx pc-acp vbi n1 cc fw-la n1, xx pc-acp vvi cc vvi po11 n1,
(33) sermon (DIV1)
406
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9783
and part my self out to variety of objects; but be one in my self, that I may be one with him.
and part my self out to variety of objects; but be one in my self, that I may be one with him.
cc vvb po11 n1 av p-acp n1 pp-f n2; cc-acp vbb pi p-acp po11 n1, cst pns11 vmb vbi pi p-acp pno31.
(33) sermon (DIV1)
406
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9784
The Psalmist prays unto God, Psal. 86. 11. Unite my heart to fear thy name. The Vulgar rendereth it, LAETETUR COR MEUM, Let my heart rejoyce.
The Psalmist prays unto God, Psalm 86. 11. Unite my heart to Fear thy name. The vulgar rendereth it, LAETETUR COR MEUM, Let my heart rejoice.
dt n1 vvz p-acp np1, np1 crd crd vvb po11 n1 pc-acp vvi po21 n1. dt j vvz pn31, fw-la fw-la fw-la, vvb po11 n1 vvi.
(33) sermon (DIV1)
406
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9785
Hierome out of the Hebrew, UNICUM FAC COR MEUM, Make my heart one and alone. And so Symmachus, NONLATINALPHABET, which is the same. Aquila;
Jerome out of the Hebrew, UNICUM FAC COR MEUM, Make my heart one and alone. And so Symmachus,, which is the same. Aquila;
np1 av pp-f dt njp, np1 fw-la fw-la fw-la, vvb po11 n1 crd cc av-j. cc av np1,, r-crq vbz dt d. np1;
(33) sermon (DIV1)
406
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9786
SIT COR MEUM NONLATINALPHABET, Let my heart be alone; FIT COR MEUM, Let my heart be alone;
vvb fw-la fw-la, vvb po11 n1 vbi j;
(33) sermon (DIV1)
406
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9828
In Gethsemane he withdrew himself from his Disciples, that he might more freely pour forth his soul unto God.
In Gethsemane he withdrew himself from his Disciples, that he might more freely pour forth his soul unto God.
p-acp np1 pns31 vvd px31 p-acp po31 n2, cst pns31 vmd av-dc av-j vvi av po31 n1 p-acp np1.
(33) sermon (DIV1)
408
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9787
Let it be more retired and secluded from the world then any Monk, that it may be free from the thought of things below, that it may behold nothing but thee, that it may be all thine;
Let it be more retired and secluded from the world then any Monk, that it may be free from the Thought of things below, that it may behold nothing but thee, that it may be all thine;
vvb pn31 vbi dc vvn cc vvn p-acp dt n1 av d n1, cst pn31 vmb vbi j p-acp dt n1 pp-f n2 a-acp, cst pn31 vmb vvi pix p-acp pno21, cst pn31 vmb vbi d png21;
(33) sermon (DIV1)
406
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9788
that in respect of the world it may be like unto those who have been dead long ago.
that in respect of the world it may be like unto those who have been dead long ago.
d p-acp n1 pp-f dt n1 pn31 vmb vbi j p-acp d r-crq vhb vbn j av-j av.
(33) sermon (DIV1)
406
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9789
Thus when the Mind is taken from the Sensual part, it begins to reflect upon it self,
Thus when the Mind is taken from the Sensual part, it begins to reflect upon it self,
av c-crq dt n1 vbz vvn p-acp dt j n1, pn31 vvz pc-acp vvi p-acp pn31 n1,
(33) sermon (DIV1)
406
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9790
and then beholds its own wants, its want of piety, its want of sincerity;
and then beholds its own Wants, its want of piety, its want of sincerity;
cc av vvz po31 d n2, po31 n1 pp-f n1, po31 n1 pp-f n1;
(33) sermon (DIV1)
406
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9791
then it beholds ictus & laniatus, those gashes and wounds which Sin hath made in it;
then it beholds ictus & Laniatus, those Gashes and wounds which since hath made in it;
cs pn31 vvz fw-la cc fw-la, d n2 cc n2 r-crq n1 vhz vvn p-acp pn31;
(33) sermon (DIV1)
406
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9792
then it sees clearly to behold that receptacle, which should have been a temple of the holy Ghost, turned into a stews, a place for Ohini and Ziim to dance in,
then it sees clearly to behold that receptacle, which should have been a temple of the holy Ghost, turned into a Stews, a place for Ohini and Ziim to dance in,
cs pn31 vvz av-j pc-acp vvi d n1, r-crq vmd vhi vbn dt n1 pp-f dt j n1, vvn p-acp dt n2, dt n1 p-acp np1 cc np1 pc-acp vvi p-acp,
(33) sermon (DIV1)
406
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9793
for the Devil to sport in. And after this sad survey of it self, it is restless and unquiet;
for the devil to sport in. And After this sad survey of it self, it is restless and unquiet;
p-acp dt n1 pc-acp vvi p-acp. cc p-acp d j n1 pp-f pn31 n1, pn31 vbz j cc j;
(33) sermon (DIV1)
406
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9794
it strives to empty it self of sin, to vent it self out in sighs and groans unspeakable, to send it self gushing out of the eyes in rivers of tears,
it strives to empty it self of since, to vent it self out in sighs and groans unspeakable, to send it self gushing out of the eyes in Rivers of tears,
pn31 vvz pc-acp vvi pn31 n1 pp-f n1, pc-acp vvi pn31 n1 av p-acp n2 cc n2 j, pc-acp vvi pn31 n1 vvg av pp-f dt n2 p-acp n2 pp-f n2,
(33) sermon (DIV1)
406
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9795
and to breath it self forth at the mouth by an humble confession. And now, whether in the body or out of the body we cannot well tell,
and to breath it self forth At the Mouth by an humble Confessi. And now, whither in the body or out of the body we cannot well tell,
cc pc-acp vvi pn31 n1 av p-acp dt n1 p-acp dt j n1. cc av, cs p-acp dt n1 cc av pp-f dt n1 pns12 vmbx av vvi,
(33) sermon (DIV1)
406
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9796
but it makes haste to be at rest, it presseth forward towards the Mercy-seat, and is as restless in her importunity as she was in her sin;
but it makes haste to be At rest, it Presseth forward towards the Mercy-seat, and is as restless in her importunity as she was in her since;
cc-acp pn31 vvz n1 pc-acp vbi p-acp n1, pn31 vvz av-j p-acp dt n1, cc vbz a-acp j p-acp po31 n1 c-acp pns31 vbds p-acp po31 n1;
(33) sermon (DIV1)
406
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9797
never gives over till those wounds and gashes be cured by the bloud of her Saviour, till his sighs and groans speak for ours;
never gives over till those wounds and Gashes be cured by the blood of her Saviour, till his sighs and groans speak for ours;
av-x vvz a-acp p-acp d n2 cc n2 vbb vvn p-acp dt n1 pp-f po31 n1, c-acp po31 n2 cc n2 vvb p-acp png12;
(33) sermon (DIV1)
406
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9798
never rests till the hand of Mercy wipe all tears from our eyes, and treasure them up in a bottle.
never rests till the hand of Mercy wipe all tears from our eyes, and treasure them up in a Bottle.
av vvz p-acp dt n1 pp-f n1 vvb d n2 p-acp po12 n2, cc vvb pno32 a-acp p-acp dt n1.
(33) sermon (DIV1)
406
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9799
This is the work of a devout soul. And he that will be such a Beads-man, must make his Senses follow his Mind,
This is the work of a devout soul. And he that will be such a Beadsman, must make his Senses follow his Mind,
d vbz dt n1 pp-f dt j n1. cc pns31 cst vmb vbi d dt n1, vmb vvi po31 n2 vvi po31 n1,
(33) sermon (DIV1)
406
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9800
and not his Mind his Senses;
and not his Mind his Senses;
cc xx po31 n1 po31 n2;
(33) sermon (DIV1)
406
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9801
which may be brought, saith Pliny, to have no other object then that which the Mind hath;
which may be brought, Says pliny, to have no other Object then that which the Mind hath;
r-crq vmb vbi vvn, vvz np1, pc-acp vhi dx j-jn n1 av d r-crq dt n1 vhz;
(33) sermon (DIV1)
406
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9802
when they are taken from their own. And thus I learn to be blind, though I have light;
when they Are taken from their own. And thus I Learn to be blind, though I have Light;
c-crq pns32 vbr vvn p-acp po32 d. cc av pns11 vvb pc-acp vbi j, cs pns11 vhb n1;
(33) sermon (DIV1)
406
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9803
to be deaf, though I have my hearing;
to be deaf, though I have my hearing;
pc-acp vbi j, cs pns11 vhb po11 n-vvg;
(33) sermon (DIV1)
406
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9804
with our Saviour to go out of the world into the wilderness, or by my Christian art make the world it self a desart.
with our Saviour to go out of the world into the Wilderness, or by my Christian art make the world it self a desert.
p-acp po12 n1 pc-acp vvi av pp-f dt n1 p-acp dt n1, cc p-acp po11 np1 n1 vvi dt n1 pn31 n1 dt n1.
(33) sermon (DIV1)
406
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9805
And here to shut up what hath been said with a short application to our selves;
And Here to shut up what hath been said with a short application to our selves;
cc av pc-acp vvi a-acp r-crq vhz vbn vvn p-acp dt j n1 p-acp po12 n2;
(33) sermon (DIV1)
407
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9806
We of this Nation, in the first place, have great reason to be jealous over our selves with a godly jealousie, and just cause to fear that we have not come so prepared to duty as we ought.
We of this nation, in the First place, have great reason to be jealous over our selves with a godly jealousy, and just cause to Fear that we have not come so prepared to duty as we ought.
pns12 pp-f d n1, p-acp dt ord n1, vhb j n1 p-acp vbb j p-acp po12 n2 p-acp dt j n1, cc j n1 pc-acp vvi cst pns12 vhb xx vvn av vvn p-acp n1 c-acp pns12 vmd.
(33) sermon (DIV1)
407
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9829
Retiredness is most fit for passionate and affectionate prayers. Then our passions may best vent themselves:
Retiredness is most fit for passionate and affectionate Prayers. Then our passion may best vent themselves:
n1 vbz av-ds j p-acp j cc j n2. cs po12 n2 vmb av-js vvi px32:
(33) sermon (DIV1)
408
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9807
For what hath been the fruit and effect of these our many Fasts, of these our many Prayers? Certainly, the cloud which hung over our heads is more thick and dark then before.
For what hath been the fruit and Effect of these our many Fasts, of these our many Prayers? Certainly, the cloud which hung over our Heads is more thick and dark then before.
p-acp r-crq vhz vbn dt n1 cc n1 pp-f d po12 d n2, pp-f d po12 d n2? av-j, dt n1 r-crq vvd p-acp po12 n2 vbz av-dc j cc j cs a-acp.
(33) sermon (DIV1)
407
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9808
And, as the Prophet speaks, The Syrians before, and the Philistines behind, and they both devour Israel with open mouth.
And, as the Prophet speaks, The Syrians before, and the philistines behind, and they both devour Israel with open Mouth.
np1, c-acp dt n1 vvz, dt njp2 a-acp, cc dt njp2 p-acp, cc pns32 d vvi np1 p-acp j n1.
(33) sermon (DIV1)
407
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9809
For all this his anger is not turned away, but his hand is stretched out still. For all this his anger is not turned away, but his hand is stretched out still.
p-acp d d po31 n1 vbz xx vvn av, cc-acp po31 n1 vbz vvn av av.
(33) sermon (DIV1)
407
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9810
What shall we say? Hath God forgotten to be merciful? or is that inexhausted fountain of Goodness drawn dry? Or can the God of peace delight in those civil or uncivil broyls? Can he that shed his bloud for us delight to see ours spilt as water on the ground? No:
What shall we say? Hath God forgotten to be merciful? or is that inexhausted fountain of goodness drawn dry? Or can the God of peace delight in those civil or Uncivil broils? Can he that shed his blood for us delight to see ours spilled as water on the ground? No:
q-crq vmb pns12 vvi? vhz np1 vvn pc-acp vbi j? cc vbz d j n1 pp-f n1 vvn j? cc vmb dt n1 pp-f n1 vvb p-acp d j cc j n2? vmb pns31 cst vvd po31 n1 p-acp pno12 vvi pc-acp vvi png12 vvn p-acp n1 p-acp dt n1? uh-dx:
(33) sermon (DIV1)
407
Page 268
9811
We must seek for the reason at home in our own breasts;
We must seek for the reason At home in our own breasts;
pns12 vmb vvi p-acp dt n1 p-acp n1-an p-acp po12 d n2;
(33) sermon (DIV1)
407
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9812
and St. James hath shewn us how we should find it, chap. 4. 2, 3. Ye lust, and have not:
and Saint James hath shown us how we should find it, chap. 4. 2, 3. You lust, and have not:
cc n1 np1 vhz vvn pno12 c-crq pns12 vmd vvi pn31, n1 crd crd, crd pn22 vvb, cc vhb xx:
(33) sermon (DIV1)
407
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9813
ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.
you kill, and desire to have, and cannot obtain: you fight and war, yet you have not, Because you ask not.
pn22 vvb, cc vvb pc-acp vhi, cc vmbx vvi: pn22 vvb cc n1, av pn22 vhb xx, c-acp pn22 vvb xx.
(33) sermon (DIV1)
407
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9814
Ye ask, and receive not, because ye ask amiss. We pray for Peace, and lift up hands full of bloud and oppression.You ask, and receive not, Because you ask amiss. We pray for Peace, and lift up hands full of blood and oppression.
pn22 vvb, cc vvb xx, c-acp pn22 vvb av. pns12 vvb p-acp n1, cc vvd a-acp n2 j pp-f n1 cc n1.
(33) sermon (DIV1)
407
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9815
We pray to God to settle the pillars of the Kingdome, when our study is to shake them;
We pray to God to settle the pillars of the Kingdom, when our study is to shake them;
pns12 vvb p-acp np1 pc-acp vvi dt n2 pp-f dt n1, c-crq po12 n1 vbz pc-acp vvi pno32;
(33) sermon (DIV1)
407
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9816
to be favourable to Sion, when we fight against it.
to be favourable to Sion, when we fight against it.
p-acp vbb j p-acp np1, c-crq pns12 vvb p-acp pn31.
(33) sermon (DIV1)
407
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9817
And therefore saith God, When you spread your hands, I will hide mine eyes from you,
And Therefore Says God, When you spread your hands, I will hide mine eyes from you,
cc av vvz np1, c-crq pn22 vvb po22 n2, pns11 vmb vvi po11 n2 p-acp pn22,
(33) sermon (DIV1)
407
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9818
and when you make many prayers, I will not hear:
and when you make many Prayers, I will not hear:
cc c-crq pn22 vvb d n2, pns11 vmb xx vvi:
(33) sermon (DIV1)
407
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9819
for your hearts are full of bloud. Will we have our prayers effectual? We must take the Prophets counsel in the next verse, Wash you, make you clean from oppression, cruelty and deceit. for your hearts Are full of blood. Will we have our Prayers effectual? We must take the prophets counsel in the next verse, Wash you, make you clean from oppression, cruelty and deceit.
c-acp po22 n2 vbr j pp-f n1. vmb pns12 vhb po12 n2 j? pns12 vmb vvi dt ng1 n1 p-acp dt ord n1, vvb pn22, vvb pn22 j p-acp n1, n1 cc n1.
(33) sermon (DIV1)
407
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9820
This is the best preparation to Prayer. If we will hearken unto God, he will incline his ear to us;
This is the best preparation to Prayer. If we will harken unto God, he will incline his ear to us;
d vbz dt js n1 p-acp n1. cs pns12 vmb vvi p-acp np1, pns31 vmb vvi po31 n1 p-acp pno12;
(33) sermon (DIV1)
407
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9821
and if we love Peace, and pursue it, the God of peace will give it. Thus if we we call upon him, he will hear;
and if we love Peace, and pursue it, the God of peace will give it. Thus if we we call upon him, he will hear;
cc cs pns12 vvb n1, cc vvb pn31, dt n1 pp-f n1 vmb vvi pn31. av cs pns12 pns12 vvb p-acp pno31, pns31 vmb vvi;
(33) sermon (DIV1)
407
Page 268
9822
and thus if we cry unto him, he will answer, here I am.
and thus if we cry unto him, he will answer, Here I am.
cc av cs pns12 vvb p-acp pno31, pns31 vmb vvi, av pns11 vbm.
(33) sermon (DIV1)
407
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9823
Here I am, as ready to crown you with blessings as you are to ask them,
Here I am, as ready to crown you with blessings as you Are to ask them,
av pns11 vbm, c-acp j pc-acp vvi pn22 p-acp n2 c-acp pn22 vbr pc-acp vvi pno32,
(33) sermon (DIV1)
407
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9824
as ready to send peace within your walls as you are to desire it, ready to crown you with external peace here, and with eternal hereafter.
as ready to send peace within your walls as you Are to desire it, ready to crown you with external peace Here, and with Eternal hereafter.
c-acp j pc-acp vvi n1 p-acp po22 n2 c-acp pn22 vbr pc-acp vvi pn31, j pc-acp vvi pn22 p-acp j n1 av, cc p-acp j av.
(33) sermon (DIV1)
407
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9825
Again, when we pray we must follow our Saviours example, and withdraw our selves and retire.
Again, when we pray we must follow our Saviors Exampl, and withdraw our selves and retire.
av, c-crq pns12 vvb pns12 vmb vvi po12 ng1 n1, cc vvb po12 n2 cc vvi.
(33) sermon (DIV1)
408
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9826
When he had sent the multitude away, he went up into a mountain apart to pray. When he had sent the multitude away, he went up into a mountain apart to pray.
c-crq pns31 vhd vvn dt n1 av, pns31 vvd a-acp p-acp dt n1 av pc-acp vvi.
(33) sermon (DIV1)
408
Page 269
9827
And he went forward a little, and fell on the ground, and prayed.
And he went forward a little, and fell on the ground, and prayed.
cc pns31 vvd av-j dt j, cc vvd p-acp dt n1, cc vvd.
(33) sermon (DIV1)
408
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9830
Then our Indignation, our Fear, our vehement Desire, our Zeal, our Revenge, may work freely upon the whole man;
Then our Indignation, our fear, our vehement Desire, our Zeal, our Revenge, may work freely upon the Whole man;
cs po12 n1, po12 vvb, po12 j n1, po12 n1, po12 n1, vmb vvi av-j p-acp dt j-jn n1;
(33) sermon (DIV1)
408
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9831
may force tears from our eyes, and sobs from our tongues; may beat our breasts, and cast our bodies on the ground. may force tears from our eyes, and sobs from our tongues; may beatrice our breasts, and cast our bodies on the ground.
vmb vvi n2 p-acp po12 n2, cc n2 p-acp po12 n2; vmb vvi po12 n2, cc vvi po12 n2 p-acp dt n1.
(33) sermon (DIV1)
408
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9832
Then Ingeminations and Reiterations and Expostulations are more seasonable.
Then Ingeminations and Reiterations and Expostulations Are more seasonable.
cs n2 cc n2 cc n2 vbr av-dc j.
(33) sermon (DIV1)
408
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9833
That which peradventure Modesty would stifle in company, in our secret retirements is the true eloquence of a wounded soul.
That which Peradventure Modesty would stifle in company, in our secret retirements is the true eloquence of a wounded soul.
d r-crq av n1 vmd vvi p-acp n1, p-acp po12 j-jn n2 vbz dt j n1 pp-f dt j-vvn n1.
(33) sermon (DIV1)
408
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9834
There God will hear us when we speak, and he will hear us when we do not speak.
There God will hear us when we speak, and he will hear us when we do not speak.
a-acp np1 vmb vvi pno12 c-crq pns12 vvb, cc pns31 vmb vvi pno12 c-crq pns12 vdb xx vvi.
(33) sermon (DIV1)
408
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9835
He will understand us when we express our selves;
He will understand us when we express our selves;
pns31 vmb vvi pno12 c-crq pns12 vvb po12 n2;
(33) sermon (DIV1)
408
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9836
and he will understand us when our sorrows and tears are so great that we cannot express our selves.
and he will understand us when our sorrows and tears Are so great that we cannot express our selves.
cc pns31 vmb vvi pno12 c-crq po12 n2 cc n2 vbr av j cst pns12 vmbx vvi po12 n2.
(33) sermon (DIV1)
408
Page 269
9837
There every sigh is a prayer, every groan a loud cry:
There every sighs is a prayer, every groan a loud cry:
a-acp d n1 vbz dt n1, d n1 dt j n1:
(33) sermon (DIV1)
408
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9838
and though our language be imperfect, and come short of our wants, yet is it easie and plain to him,
and though our language be imperfect, and come short of our Wants, yet is it easy and plain to him,
cc cs po12 n1 vbi j, cc vvb j pp-f po12 n2, av vbz pn31 j cc j p-acp pno31,
(33) sermon (DIV1)
408
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9839
because it comes from a broken heart.
Because it comes from a broken heart.
c-acp pn31 vvz p-acp dt j-vvn n1.
(33) sermon (DIV1)
408
Page 269
9840
And therefore what here by ensample Christ teacheth us, he giveth us a rule, To pray in private, To pray in our closet, and he promiseth that our Father that seeth, that heareth in secret, wil• reward us openly.
And Therefore what Here by ensample christ Teaches us, he gives us a Rule, To pray in private, To pray in our closet, and he promises that our Father that sees, that hears in secret, wil• reward us openly.
cc av q-crq av p-acp n1 np1 vvz pno12, pns31 vvz pno12 dt n1, pc-acp vvi p-acp j, pc-acp vvi p-acp po12 n1, cc pns31 vvz cst po12 n1 cst vvz, cst vvz p-acp j-jn, n1 vvb pno12 av-j.
(33) sermon (DIV1)
408
Page 269
9841
He will lead us through the wilderness of this world into a paradise of pleasure, where all tears shall be wiped from our eyes;
He will led us through the Wilderness of this world into a paradise of pleasure, where all tears shall be wiped from our eyes;
pns31 vmb vvi pno12 p-acp dt n1 pp-f d n1 p-acp dt n1 pp-f n1, c-crq d n2 vmb vbi vvn p-acp po12 n2;
(33) sermon (DIV1)
408
Page 269
9842
where there shall be no more sorrow, no more travel, no more fighting; but peace, and rest, and joy and glory for evermore.
where there shall be no more sorrow, no more travel, no more fighting; but peace, and rest, and joy and glory for evermore.
c-crq a-acp vmb vbi dx dc n1, av-dx dc n1, av-dx av-dc vvg; cc-acp n1, cc n1, cc n1 cc n1 p-acp av.
(33) sermon (DIV1)
408
Page 269
9843
We have done now with the two first reasons, or conjectures rather, why our blessed Lord and Master went into the wilderness.
We have done now with the two First Reasons, or Conjectures rather, why our blessed Lord and Master went into the Wilderness.
pns12 vhb vdn av p-acp dt crd ord n2, cc n2 av-c, c-crq po12 j-vvn n1 cc n1 vvd p-acp dt n1.
(33) sermon (DIV1)
409
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9844
We come now to the third;
We come now to the third;
pns12 vvb av p-acp dt ord;
(33) sermon (DIV1)
409
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9845
which was, That by this his Retirement he might draw out to us the resemblance of a Christian mans life, which is nothing else but a Secession and holy Pilgrimage out of the world.
which was, That by this his Retirement he might draw out to us the resemblance of a Christian men life, which is nothing Else but a Secession and holy Pilgrimage out of the world.
r-crq vbds, cst p-acp d po31 n1 pns31 vmd vvi av p-acp pno12 dt n1 pp-f dt njp vvz n1, r-crq vbz pix av cc-acp dt np1 cc j n1 av pp-f dt n1.
(33) sermon (DIV1)
409
Page 269
9846
For as the Wilderness is indeed a part of the world, and yet in a manner out of the world,
For as the Wilderness is indeed a part of the world, and yet in a manner out of the world,
p-acp p-acp dt n1 vbz av dt n1 pp-f dt n1, cc av p-acp dt n1 av pp-f dt n1,
(33) sermon (DIV1)
409
Page 269
9847
so is Christ in the wilderness a fair representation of a Christian, who lives in the world yet is not of the world, who is a part of the world, yet separate from it;
so is christ in the Wilderness a fair representation of a Christian, who lives in the world yet is not of the world, who is a part of the world, yet separate from it;
av vbz np1 p-acp dt n1 dt j n1 pp-f dt njp, r-crq vvz p-acp dt n1 av vbz xx pp-f dt n1, r-crq vbz dt n1 pp-f dt n1, av vvb p-acp pn31;
(33) sermon (DIV1)
409
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9848
who is no sooner born into the world, but is taught to renounce it. As Joseph is called a Nazarite in the Latin Translation;
who is no sooner born into the world, but is taught to renounce it. As Joseph is called a Nazarite in the Latin translation;
r-crq vbz av-dx av-c vvn p-acp dt n1, cc-acp vbz vvn pc-acp vvi pn31. p-acp np1 vbz vvn dt np1 p-acp dt jp n1;
(33) sermon (DIV1)
409
Page 269
9849
not that he was of that order, or observed their Law, which was made many ages after;
not that he was of that order, or observed their Law, which was made many ages After;
xx cst pns31 vbds pp-f cst n1, cc vvd po32 n1, r-crq vbds vvn d n2 a-acp;
(33) sermon (DIV1)
409
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9850
but that by his strictness and severity of life, by his piety and innocency, he was severed and removed from others, whose lives were irregular;
but that by his strictness and severity of life, by his piety and innocency, he was severed and removed from Others, whose lives were irregular;
cc-acp cst p-acp po31 n1 cc n1 pp-f n1, p-acp po31 n1 cc n1, pns31 vbds vvn cc vvn p-acp n2-jn, rg-crq n2 vbdr j;
(33) sermon (DIV1)
409
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9852
Or as Macarius calls a virtuous man NONLATINALPHABET, a stranger, a barbarian to the World, in St. Pauls sense,
Or as Macarius calls a virtuous man, a stranger, a barbarian to the World, in Saint Paul's sense,
cc p-acp np1 vvz dt j n1, dt n1, dt j-jn p-acp dt n1, p-acp n1 npg1 n1,
(33) sermon (DIV1)
409
Page 269
9853
because he understands not the World, nor the World him.
Because he understands not the World, nor the World him.
c-acp pns31 vvz xx dt n1, ccx dt n1 pno31.
(33) sermon (DIV1)
409
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9854
The Apostle repeats it again and again, that the Patriarchs were but strangers in the land which was given them;
The Apostle repeats it again and again, that the Patriarchs were but Strangers in the land which was given them;
dt np1 vvz pn31 av cc av, cst dt n2 vbdr cc-acp n2 p-acp dt n1 r-crq vbds vvn pno32;
(33) sermon (DIV1)
409
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9855
in their own land, yet strangers. Howsoever God had promised them an inheritance in Canaan, yet they took his word in another and higher sense, of the spiritual Canaan.
in their own land, yet Strangers. Howsoever God had promised them an inheritance in Canaan, yet they took his word in Another and higher sense, of the spiritual Canaan.
p-acp po32 d n1, av n2. c-acp np1 vhd vvn pno32 dt n1 p-acp np1, av pns32 vvd po31 n1 p-acp j-jn cc jc n1, pp-f dt j np1.
(33) sermon (DIV1)
409
Page 269
9856
They abode in the land of promise as in a strange country, looking for a city having a foundation, whose builder and maker is God:
They Abided in the land of promise as in a strange country, looking for a City having a Foundation, whose builder and maker is God:
pns32 vvd p-acp dt n1 pp-f n1 c-acp p-acp dt j n1, vvg p-acp dt n1 vhg dt n1, rg-crq n1 cc n1 vbz np1:
(33) sermon (DIV1)
409
Page 269
9857
Which was to make a wilderness; in Canaan; nay, to make the land of Promise it self a Wilderness.
Which was to make a Wilderness; in Canaan; nay, to make the land of Promise it self a Wilderness.
r-crq vbds pc-acp vvi dt n1; p-acp np1; uh-x, pc-acp vvi dt n1 pp-f vvb pn31 n1 dt n1.
(33) sermon (DIV1)
409
Page 269
9858
Hence St. Hierome is positive and peremptory, That the Saints in Scripture are no where called inhabitatores terrae, the Inhabitants of the Earth, or of the World;
Hence Saint Jerome is positive and peremptory, That the Saints in Scripture Are not where called inhabitatores terrae, the Inhabitants of the Earth, or of the World;
av n1 np1 vbz j cc j, cst dt n2 p-acp n1 vbr xx c-crq vvn n2 n2, dt n2 pp-f dt n1, cc pp-f dt n1;
(33) sermon (DIV1)
409
Page 269
9859
but that it is a name alwayes given to sinners and wicked persons, to those of whom it is written, Wo to the inhabitants of the earth.
but that it is a name always given to Sinners and wicked Persons, to those of whom it is written, Woe to the inhabitants of the earth.
cc-acp cst pn31 vbz dt n1 av vvn p-acp n2 cc j n2, p-acp d pp-f r-crq pn31 vbz vvn, n1 p-acp dt n2 pp-f dt n1.
(33) sermon (DIV1)
409
Page 269
9860
St. Augustine saith, the wicked do only habitare in mundo, dwell and have their residence in this world,
Saint Augustine Says, the wicked do only habitare in mundo, dwell and have their residence in this world,
n1 np1 vvz, dt j vdb av-j fw-la p-acp fw-la, vvb cc vhb po32 n1 p-acp d n1,
(33) sermon (DIV1)
409
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9861
and may pass into a worse, but never into a better place;
and may pass into a Worse, but never into a better place;
cc vmb vvi p-acp dt jc, cc-acp av-x p-acp dt jc n1;
(33) sermon (DIV1)
409
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9862
but the righteous can only be said esse, to be there, to have a being and existence there;
but the righteous can only be said esse, to be there, to have a being and existence there;
cc-acp dt j vmb av-j vbi vvn fw-la, pc-acp vbi a-acp, pc-acp vhi dt vbg cc n1 a-acp;
(33) sermon (DIV1)
409
Page 270
9863
to be there as the Angels are said by the Schoolmen to be in uno loco quod non sint in alio, to be in one place, not circumscriptively,
to be there as the Angels Are said by the Schoolmen to be in Uno loco quod non sint in Alio, to be in one place, not circumscriptively,
pc-acp vbi a-acp p-acp dt n2 vbr vvn p-acp dt n2 pc-acp vbi p-acp fw-la fw-la fw-la fw-la fw-la p-acp fw-la, pc-acp vbi p-acp crd n1, xx av-j,
(33) sermon (DIV1)
409
Page 270
9864
but because they are not in another; to be in the world, but not of the world;
but Because they Are not in Another; to be in the world, but not of the world;
cc-acp c-acp pns32 vbr xx p-acp j-jn; pc-acp vbi p-acp dt n1, cc-acp xx pp-f dt n1;
(33) sermon (DIV1)
409
Page 270
9865
to be in this world, because they are not yet in the other; to be on earth, because they are not yet in heaven.
to be in this world, Because they Are not yet in the other; to be on earth, Because they Are not yet in heaven.
pc-acp vbi p-acp d n1, c-acp pns32 vbr xx av p-acp dt j-jn; pc-acp vbi p-acp n1, c-acp pns32 vbr xx av p-acp n1.
(33) sermon (DIV1)
409
Page 270
9866
It is a hard saying this, and an unwelcome doctrine to flesh and bloud, to the children of this world;
It is a hard saying this, and an unwelcome Doctrine to Flesh and blood, to the children of this world;
pn31 vbz dt j vvg d, cc dt j n1 p-acp n1 cc n1, p-acp dt n2 pp-f d n1;
(33) sermon (DIV1)
409
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9867
That we should be sent into the world ideo ut exeamus, to this end that we should go out of it;
That we should be sent into the world ideo ut exeamus, to this end that we should go out of it;
cst pns12 vmd vbi vvn p-acp dt n1 fw-la fw-la fw-la, p-acp d n1 cst pns12 vmd vvi av pp-f pn31;
(33) sermon (DIV1)
409
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9868
be placed in Jerusalem, and then bid to go out into the wilderness;
be placed in Jerusalem, and then bid to go out into the Wilderness;
vbb vvn p-acp np1, cc av vvb pc-acp vvi av p-acp dt n1;
(33) sermon (DIV1)
409
Page 270
9869
be seated in such a paradise, and then driven out of it, even whilst we are in it;
be seated in such a paradise, and then driven out of it, even while we Are in it;
vbb vvn p-acp d dt n1, cc av vvn av pp-f pn31, av cs pns12 vbr p-acp pn31;
(33) sermon (DIV1)
409
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9870
be set to till the ground from whence we are taken, to digg and labor as in a mine,
be Set to till the ground from whence we Are taken, to dig and labour as in a mine,
vbb vvn p-acp p-acp dt n1 p-acp c-crq pns12 vbr vvn, p-acp vvb cc vvi a-acp p-acp dt png11,
(33) sermon (DIV1)
409
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9871
and then be taught to be afraid and run from the works of our own hands:
and then be taught to be afraid and run from the works of our own hands:
cc av vbi vvn pc-acp vbi j cc vvn p-acp dt n2 pp-f po12 d n2:
(33) sermon (DIV1)
409
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9872
to see Beauty, which we must not touch; Fruit, which we must not taste; Riches and Treasure, which we must tread under foot.
to see Beauty, which we must not touch; Fruit, which we must not taste; Riches and Treasure, which we must tread under foot.
pc-acp vvi n1, r-crq pns12 vmb xx vvi; n1, r-crq pns12 vmb xx vvi; n2 cc n1, r-crq pns12 vmb vvi p-acp n1.
(33) sermon (DIV1)
409
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9873
It is indeed a hard saying;
It is indeed a hard saying;
pn31 vbz av dt j n-vvg;
(33) sermon (DIV1)
409
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9875
They are not of the world, even as I am not of the world, saith Christ of his Disciples. They Are not of the world, even as I am not of the world, Says christ of his Disciples.
pns32 vbr xx pp-f dt n1, av c-acp pns11 vbm xx pp-f dt n1, vvz np1 pp-f po31 n2.
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A Christian is no more of the world then Christ himself. I have chosen you out of the world:
A Christian is no more of the world then christ himself. I have chosen you out of the world:
dt njp vbz av-dx dc pp-f dt n1 cs np1 px31. pns11 vhb vvn pn22 av pp-f dt n1:
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which is in a manner a drawing them out into the Wilderness.
which is in a manner a drawing them out into the Wilderness.
r-crq vbz p-acp dt n1 dt vvg pno32 av p-acp dt n1.
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I have chosen you out of the world, to hate and contemn it, to renew and reform it;I have chosen you out of the world, to hate and contemn it, to renew and reform it;
pns11 vhb vvn pn22 av pp-f dt n1, pc-acp vvi cc vvi pn31, pc-acp vvi cc vvi pn31;
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to fight against the lust of the flesh, the lust of the eyes, and the pride of life, which is NONLATINALPHABET, all that is in the world.
to fight against the lust of the Flesh, the lust of the eyes, and the pride of life, which is, all that is in the world.
pc-acp vvi p-acp dt n1 pp-f dt n1, dt n1 pp-f dt n2, cc dt n1 pp-f n1, r-crq vbz, d d vbz p-acp dt n1.
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St. John the beloved Disciple, who leaned on Christs breast, was nearest to him, and learned this doctrine from him, exhorts us not to love the world, nor the things of this world. Saint John the Beloved Disciple, who leaned on Christ breast, was nearest to him, and learned this Doctrine from him, exhorts us not to love the world, nor the things of this world.
n1 np1 dt j-vvn n1, r-crq vvd p-acp npg1 n1, vbds av-j p-acp pno31, cc vvd d n1 p-acp pno31, vvz pno12 xx pc-acp vvi dt n1, ccx dt n2 pp-f d n1.
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And not to love it here is to hate it;
And not to love it Here is to hate it;
cc xx pc-acp vvi pn31 av vbz pc-acp vvi pn31;
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and Hatred is as a wing to carry us away in haste into some wilderness from that thing we hate.
and Hatred is as a wing to carry us away in haste into Some Wilderness from that thing we hate.
cc n1 vbz p-acp dt n1 pc-acp vvi pno12 av p-acp n1 p-acp d n1 p-acp d n1 pns12 vvb.
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If we hate the world, we shall not endure to look upon it, much less to stay and dwell in it, or build a tabernacle here.
If we hate the world, we shall not endure to look upon it, much less to stay and dwell in it, or built a tabernacle Here.
cs pns12 vvb dt n1, pns12 vmb xx vvi pc-acp vvi p-acp pn31, av-d av-dc pc-acp vvi cc vvi p-acp pn31, cc vvi dt n1 av.
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Love not the world. Fly afar off, and retire not only from those sins and vices which all men know and confess to be so, which are branded with a mark,Love not the world. Fly afar off, and retire not only from those Sins and vices which all men know and confess to be so, which Are branded with a mark,
vvb xx dt n1. vvb av a-acp, cc vvb xx av-j p-acp d n2 cc n2 r-crq d n2 vvb cc vvb pc-acp vbi av, r-crq vbr vvn p-acp dt n1,
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and carry their shame in their forhead, but even from those deviations and enormities which by the profit and advantage they bring have gained some credit and repute amongst men, have not only scaped the stroke of reprehension, but are crowned with praise;
and carry their shame in their forehead, but even from those deviations and enormities which by the profit and advantage they bring have gained Some credit and repute among men, have not only escaped the stroke of reprehension, but Are crowned with praise;
cc vvi po32 n1 p-acp po32 n1, cc-acp av p-acp d n2 cc n2 r-crq p-acp dt n1 cc n1 pns32 vvb vhb vvn d n1 cc vvi p-acp n2, vhb xx av-j vvn dt n1 pp-f n1, cc-acp vbr vvn p-acp n1;
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and because they thwart not the statutes of Omri, and may consist with the laws of men, are new Christians as it were,
and Because they thwart not the statutes of Omri, and may consist with the laws of men, Are new Christians as it were,
cc c-acp pns32 vvb xx dt n2 pp-f np1, cc vmb vvi p-acp dt n2 pp-f n2, vbr j np1 c-acp pn31 vbdr,
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and have the names of those virtues given them which are perfect and consummate in that obedience alone which is due to the Gospel of Christ and to the Law of God.
and have the names of those Virtues given them which Are perfect and consummate in that Obedience alone which is due to the Gospel of christ and to the Law of God.
cc vhb dt n2 pp-f d n2 vvn pno32 r-crq vbr j cc vvi p-acp d n1 av-j r-crq vbz j-jn p-acp dt n1 pp-f np1 cc p-acp dt n1 pp-f np1.
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Love not the world, is a sequestring, a kind of deportation, a banishment of us not only out of the world,Love not the world, is a sequestering, a kind of deportation, a banishment of us not only out of the world,
vvb xx dt n1, vbz dt vvg, dt n1 pp-f n1, dt n1 pp-f pno12 xx j av pp-f dt n1,
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but out of the confines and borders of it, even from that which weak Christians, and not yet perfect men in Christ, judge to be no part of the World.
but out of the confines and borders of it, even from that which weak Christians, and not yet perfect men in christ, judge to be no part of the World.
cc-acp av pp-f dt n2 cc n2 pp-f pn31, av p-acp d r-crq j np1, cc xx av j n2 p-acp np1, vvb pc-acp vbi dx n1 pp-f dt n1.
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Love it not; look down upon it, crucifie it, as St. Paul did. By the virtue of Christs cross I am crucified to the world. Love it not; look down upon it, crucify it, as Saint Paul did. By the virtue of Christ cross I am Crucified to the world.
vvb pn31 xx; vvb a-acp p-acp pn31, vvi pn31, c-acp n1 np1 vdd. p-acp dt n1 pp-f npg1 j pns11 vbm vvn p-acp dt n1.
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The World looks down upon me with scorn and contempt and indignation. And the world is crucified unto me;
The World looks down upon me with scorn and contempt and Indignation. And the world is Crucified unto me;
dt n1 vvz n1 p-acp pno11 p-acp n1 cc n1 cc n1. cc dt n1 vbz vvn p-acp pno11;
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I look down upon it with the like scorn and contempt. I pass by it, and revile it, and wag my head;
I look down upon it with the like scorn and contempt. I pass by it, and revile it, and wag my head;
pns11 vvb a-acp p-acp pn31 p-acp dt j n1 cc n1. pns11 vvb p-acp pn31, cc vvi pn31, cc vvi po11 n1;
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and considers that huge disproportion that is between the World and an immortal Soul, you may find it panting to get out.
and considers that huge disproportion that is between the World and an immortal Soul, you may find it panting to get out.
cc vvz d j n1 cst vbz p-acp dt n1 cc dt j n1, pn22 vmb vvi pn31 vvg pc-acp vvi av.
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I look upon it as upon a dead corpse, which I must not touch; as upon a crucified thief, who is expos'd to shame. To conclude this;
I look upon it as upon a dead corpse, which I must not touch; as upon a Crucified thief, who is exposed to shame. To conclude this;
pns11 vvb p-acp pn31 p-acp p-acp dt j n1, r-crq pns11 vmb xx vvi; c-acp p-acp dt vvn n1, r-crq vbz vvn p-acp n1. p-acp vvi d;
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As Christ withdrew himself from the City and multitude into the Wilderness, so doth the Christian withdraw himself from the World:
As christ withdrew himself from the city and multitude into the Wilderness, so does the Christian withdraw himself from the World:
c-acp np1 vvd px31 p-acp dt n1 cc n1 p-acp dt n1, av vdz dt njp vvi px31 p-acp dt n1:
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He is not of the World, he is chosen out of it;
He is not of the World, he is chosen out of it;
pns31 vbz xx pp-f dt n1, pns31 vbz vvn av pp-f pn31;
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he loves it not, but looks upon it as upon a dead carrion, and crucified carkase, a loathed object,
he loves it not, but looks upon it as upon a dead carrion, and Crucified carcase, a loathed Object,
pns31 vvz pn31 xx, cc-acp vvz p-acp pn31 p-acp p-acp dt j n1, cc vvd n1, dt j-vvn n1,
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an abomination, which threatens not only the ruin of the Temple, but even of Christianity it self.
an abomination, which threatens not only the ruin of the Temple, but even of Christianity it self.
dt n1, r-crq vvz xx av-j dt n1 pp-f dt n1, cc-acp av pp-f np1 pn31 n1.
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And this will be more evident, if we consider the nature either of Man, that is led,
And this will be more evident, if we Consider the nature either of Man, that is led,
cc d vmb vbi av-dc j, cs pns12 vvb dt n1 av-d pp-f n1, cst vbz vvn,
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or of the Spirit, that leadeth us;
or of the Spirit, that leads us;
cc pp-f dt n1, cst vvz pno12;
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Man being elemented and made up in this world to look towards another, and the Spirit of God being a lover of Man, a lover of the image of God,
Man being elemented and made up in this world to look towards Another, and the Spirit of God being a lover of Man, a lover of the image of God,
n1 vbg vvn cc vvn a-acp p-acp d n1 pc-acp vvi p-acp j-jn, cc dt n1 pp-f np1 vbg dt n1 pp-f n1, dt n1 pp-f dt n1 pp-f np1,
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and ready to lead him out.
and ready to led him out.
cc j pc-acp vvi pno31 av.
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For first as Man, when he builds a house, first sits down, and consults what use he shall put it to;
For First as Man, when he builds a house, First sits down, and consults what use he shall put it to;
p-acp ord p-acp n1, c-crq pns31 vvz dt n1, ord vvz a-acp, cc vvz r-crq n1 pns31 vmb vvi pn31 p-acp;
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so God, the Creator of the world, who made the world for mans sake, made up Man also to be made an ensample of his Wisdome and Goodness, made him to worship him, chalked out his way, beckon'd and called lowd after him to follow him in that way, that so at last,
so God, the Creator of the world, who made the world for men sake, made up Man also to be made an ensample of his Wisdom and goodness, made him to worship him, chalked out his Way, beckoned and called loud After him to follow him in that Way, that so At last,
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as it were by so many steps and degrees, by the example of his Son and the conduct of his Spirit he might bring him out of the world unto himself.
as it were by so many steps and Degrees, by the Exampl of his Son and the conduct of his Spirit he might bring him out of the world unto himself.
c-acp pn31 vbdr p-acp av d n2 cc n2, p-acp dt n1 pp-f po31 n1 cc dt n1 pp-f po31 n1 pns31 vmd vvi pno31 av pp-f dt n1 p-acp px31.
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I have made thee, I have created thee, I have formed thee for my glory, saith God by his Prophet; I have made thee, I have created thee, I have formed thee for my glory, Says God by his Prophet;
pns11 vhb vvn pno21, pns11 vhb vvn pno21, pns11 vhb vvn pno21 p-acp po11 n1, vvz np1 p-acp po31 n1;
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to communicate my goodness and wisdome, to make thee partaker of the Divine nature, to make thee a kind of God upon earth, by which according to thy measure and capacity thou mayest represent and express God.
to communicate my Goodness and Wisdom, to make thee partaker of the Divine nature, to make thee a kind of God upon earth, by which according to thy measure and capacity thou Mayest represent and express God.
pc-acp vvi po11 n1 cc n1, pc-acp vvi pno21 n1 pp-f dt j-jn n1, pc-acp vvi pno21 dt n1 pp-f np1 p-acp n1, p-acp r-crq vvg p-acp po21 n1 cc n1 pns21 vm2 vvi cc vvi np1.
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In homine quicquid est sibi proficit; In homine quicquid est sibi proficit;
p-acp fw-la fw-la fw-la fw-la fw-la;
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There is nothing in Man which is not advantageous to him, which may not help to carry him through this world to the region of Happiness.
There is nothing in Man which is not advantageous to him, which may not help to carry him through this world to the region of Happiness.
a-acp vbz pix p-acp n1 r-crq vbz xx j p-acp pno31, r-crq vmb xx vvi pc-acp vvi pno31 p-acp d n1 p-acp dt n1 pp-f n1.
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We cannot doubt of his better part, his Soul:
We cannot doubt of his better part, his Soul:
pns12 vmbx vvi pp-f po31 j n1, po31 n1:
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9910
for that being heavenly and a spark, as it were, of the Divine nature, cannot but look upward and look forward too upon its original;
for that being heavenly and a spark, as it were, of the Divine nature, cannot but look upward and look forward too upon its original;
c-acp cst vbg j cc dt n1, c-acp pn31 vbdr, pp-f dt j-jn n1, vmbx p-acp vvi av-j cc vvb av-j av p-acp po31 j-jn;
(33) sermon (DIV1)
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must needs be ashamed and weary of its house of clay, and be very jealous of the World, which is but a prison,
must needs be ashamed and weary of its house of clay, and be very jealous of the World, which is but a prison,
vmb av vbi j cc j pp-f po31 n1 pp-f n1, cc vbb av j pp-f dt n1, r-crq vbz p-acp dt n1,
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and hath greater darkness and heavier chains to bind and fetter the Soul it self.
and hath greater darkness and Heavier chains to bind and fetter the Soul it self.
cc vhz jc n1 cc jc n2 pc-acp vvi cc vvi dt n1 pn31 n1.
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And therefore when it looks on the World, and reflects and takes a full view of it self,
And Therefore when it looks on the World, and reflects and Takes a full view of it self,
cc av c-crq pn31 vvz p-acp dt n1, cc vvz cc vvz dt j n1 pp-f pn31 n1,
(33) sermon (DIV1)
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9915
As the hart panteth after the rivers of water, so panteth my soul after thee, O God, saith David;As the heart pants After the Rivers of water, so pants my soul After thee, Oh God, Says David;
p-acp dt n1 vvz p-acp dt n2 pp-f n1, av vvz po11 n1 p-acp pno21, uh np1, vvz np1;
(33) sermon (DIV1)
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9916
and, When shall I appear before the living Lord? Now was David recollected and retired into himself;
and, When shall I appear before the living Lord? Now was David recollected and retired into himself;
cc, c-crq vmb pns11 vvi p-acp dt j-vvg n1? av vbds np1 vvd cc vvd p-acp px31;
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9917
now was he in his wilderness, communing with his own heart.
now was he in his Wilderness, communing with his own heart.
av vbds pns31 p-acp po31 n1, vvg p-acp po31 d n1.
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9918
We cannot doubt of the Soul, whilst it is a soul, and not made fleshy, immersed and drowned in sensuality.
We cannot doubt of the Soul, while it is a soul, and not made fleshy, immersed and drowned in sensuality.
pns12 vmbx vvi pp-f dt n1, cs pn31 vbz dt n1, cc xx vvn j, vvn cc vvn p-acp n1.
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9919
If it be not led by the Flesh, but lead it self, out of the world it will,
If it be not led by the Flesh, but led it self, out of the world it will,
cs pn31 vbb xx vvn p-acp dt n1, cc-acp vvb pn31 n1, av pp-f dt n1 pn31 vmb,
(33) sermon (DIV1)
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9920
and return to its rest, to its retirement.
and return to its rest, to its retirement.
cc vvi p-acp po31 n1, p-acp po31 n1.
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But then even the body being thus animated with such a soul, may help forward the work.
But then even the body being thus animated with such a soul, may help forward the work.
p-acp av av dt n1 vbg av vvn p-acp d dt n1, vmb vvi av-j dt n1.
(33) sermon (DIV1)
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9922
Glorifie God in your body, saith St. Paul. Not only withdraw your Souls, but your Bodies also, out of the world. glorify God in your body, Says Saint Paul. Not only withdraw your Souls, but your Bodies also, out of the world.
vvb np1 p-acp po22 n1, vvz n1 np1. xx av-j vvi po22 n2, cc-acp po22 n2 av, av pp-f dt n1.
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For as God breathed in the Soul, so his hands have made and fashioned the Body,
For as God breathed in the Soul, so his hands have made and fashioned the Body,
p-acp c-acp np1 vvd p-acp dt n1, av po31 n2 vhb vvn cc j-vvn dt n1,
(33) sermon (DIV1)
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9924
and in his book are all our members written.
and in his book Are all our members written.
cc p-acp po31 n1 vbr d po12 n2 vvn.
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9925
He made the whole man, both Soul and Body, and built it up as a Temple of his blessed Spirit.
He made the Whole man, both Soul and Body, and built it up as a Temple of his blessed Spirit.
pns31 vvd dt j-jn n1, d n1 cc n1, cc vvd pn31 a-acp p-acp dt n1 pp-f po31 j-vvn n1.
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9926
And if the Soul be the Sanctuary, the Body is the Porch:
And if the Soul be the Sanctuary, the Body is the Porch:
cc cs dt n1 vbb dt n1, dt n1 vbz dt n1:
(33) sermon (DIV1)
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9927
and his hand moves from the inward parts to the outward, from the Sanctum sanctorum to the very door and entrance.
and his hand moves from the inward parts to the outward, from the Sanctum sanctorum to the very door and Entrance.
cc po31 n1 vvz p-acp dt j n2 p-acp dt j, p-acp dt fw-la fw-la p-acp dt j n1 cc n1.
(33) sermon (DIV1)
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9928
What is there almost in this our retirement from the World which is not done by the ministry of the body? Our Fasting, our Prayers, our Alms, haec de carnis substantia immolantur Deo, these are all sacrificed to God of the substance of the flesh.
What is there almost in this our retirement from the World which is not done by the Ministry of the body? Our Fasting, our Prayers, our Alms, haec de carnis Substance immolantur God, these Are all sacrificed to God of the substance of the Flesh.
q-crq vbz a-acp av p-acp d po12 n1 p-acp dt n1 r-crq vbz xx vdn p-acp dt n1 pp-f dt n1? np1 vvg, po12 n2, po12 n2, fw-la fw-la fw-la fw-la fw-la fw-la, d vbr d vvn p-acp np1 pp-f dt n1 pp-f dt n1.
(33) sermon (DIV1)
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9929
What is Martyrdome? That certainly is a going out of the world. And this advantage we have above the Angels themselves:
What is Martyrdom? That Certainly is a going out of the world. And this advantage we have above the Angels themselves:
q-crq vbz n1? cst av-j vbz dt vvg av pp-f dt n1. cc d n1 pns12 vhb p-acp dt n2 px32:
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9930
We can dye for Christ, which the Angels cannot do, because they have no bodies.
We can die for christ, which the Angels cannot do, Because they have no bodies.
pns12 vmb vvi p-acp np1, r-crq dt n2 vmbx vdi, c-acp pns32 vhb dx n2.
(33) sermon (DIV1)
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9931
So that you see the end for which Man was made and sent into the world, was to be ever going out of it.
So that you see the end for which Man was made and sent into the world, was to be ever going out of it.
av cst pn22 vvb dt n1 p-acp r-crq n1 vbds vvn cc vvn p-acp dt n1, vbds pc-acp vbi av vvg av pp-f pn31.
(33) sermon (DIV1)
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9932
His natural motion, and that which becomes him as Man, is to move forwards:
His natural motion, and that which becomes him as Man, is to move forward:
po31 j n1, cc cst r-crq vvz pno31 p-acp n1, vbz pc-acp vvi av-j:
(33) sermon (DIV1)
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Which motion is made easier every day by the word of the Spirit, by the Gospel of Christ, by the power of which the Eye that was open to vanity is pluckt out, the Hand that was reaching at forbidden things is cut off, the Ear which was open to Every Sirens song is stopped, the Phansie checked, the Appetite dulled, the Affections bridled,
Which motion is made Easier every day by the word of the Spirit, by the Gospel of christ, by the power of which the Eye that was open to vanity is plucked out, the Hand that was reaching At forbidden things is Cut off, the Ear which was open to Every Sirens song is stopped, the Fancy checked, the Appetite dulled, the Affections bridled,
r-crq n1 vbz vvn av-jc d n1 p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f np1, p-acp dt n1 pp-f r-crq dt n1 cst vbds j p-acp n1 vbz vvn av, dt n1 cst vbds vvg p-acp j-vvn n2 vbz vvn a-acp, dt n1 r-crq vbds j p-acp d np2 n1 vbz vvn, dt n1 vvd, dt n1 vvn, dt n2 vvn,
(33) sermon (DIV1)
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9934
and the whole man sequestred and abstracted out of the world.
and the Whole man sequestered and abstracted out of the world.
cc dt j-jn n1 j-vvn cc vvn av pp-f dt n1.
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9954
or but a Stage to act our parts on, where when we have reviled, disgraced, and trod it under foot, we must take our Exit, and go out.
or but a Stage to act our parts on, where when we have reviled, disgraced, and trod it under foot, we must take our Exit, and go out.
cc p-acp dt n1 pc-acp vvi po12 n2 a-acp, c-crq c-crq pns12 vhb vvn, vvn, cc vvd pn31 p-acp n1, pns12 vmb vvi po12 fw-la, cc vvb av.
(33) sermon (DIV1)
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9935
And now, in the second place, if we consider the nature of the Spirit, what should he inspire Man with but with that which fits him and his condition? Whither can he, who made him, lead him but to himself, to his original? To all that are in the world the voice of the Spirit is, Come out of it; escape for your lives; Look not behind you; neither stay in it. Fly into the wilderness;
And now, in the second place, if we Consider the nature of the Spirit, what should he inspire Man with but with that which fits him and his condition? Whither can he, who made him, led him but to himself, to his original? To all that Are in the world the voice of the Spirit is, Come out of it; escape for your lives; Look not behind you; neither stay in it. Fly into the Wilderness;
cc av, p-acp dt ord n1, cs pns12 vvb dt n1 pp-f dt n1, r-crq vmd pns31 vvi n1 p-acp cc-acp p-acp d r-crq vvz pno31 cc po31 n1? q-crq vmb pns31, r-crq vvd pno31, vvb pno31 p-acp p-acp px31, p-acp po31 n-jn? p-acp d cst vbr p-acp dt n1 dt n1 pp-f dt n1 vbz, vvb av pp-f pn31; vvb p-acp po22 n2; vvb xx p-acp pn22; dx n1 p-acp pn31. n1 p-acp dt n1;
(33) sermon (DIV1)
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Rest your selves in the contemplation of the Goodness and Mercy of God. This is the dialect of the Spirit: nor can he speak otherwise.Rest your selves in the contemplation of the goodness and Mercy of God. This is the dialect of the Spirit: nor can he speak otherwise.
vvb po22 n2 p-acp dt n1 pp-f dt n1 cc n1 pp-f np1. d vbz dt n1 pp-f dt n1: ccx vmb pns31 vvi av.
(33) sermon (DIV1)
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9937
For Heaven and Earth are not so opposite as the Prince of this world and the Spirit of God;
For Heaven and Earth Are not so opposite as the Prince of this world and the Spirit of God;
p-acp n1 cc n1 vbr xx av j-jn c-acp dt n1 pp-f d n1 cc dt n1 pp-f np1;
(33) sermon (DIV1)
411
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9938
Who hates Mammon, till we make it our friend; reviles the things of this world, till they help to promote us to things above;
Who hates Mammon, till we make it our friend; reviles the things of this world, till they help to promote us to things above;
r-crq vvz np1, c-acp pns12 vvb pn31 po12 n1; vvz dt n2 pp-f d n1, c-acp pns32 vvb pc-acp vvi pno12 p-acp n2 p-acp;
(33) sermon (DIV1)
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forbids those things which are without, till we make them useful to those things which are within:
forbids those things which Are without, till we make them useful to those things which Are within:
vvz d n2 r-crq vbr p-acp, c-acp pns12 vvb pno32 j p-acp d n2 r-crq vbr p-acp:
(33) sermon (DIV1)
411
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9940
Who convinceth, reproveth, condemneth, and will judge the world.
Who Convinces, Reproveth, Condemneth, and will judge the world.
r-crq vvz, vvz, vvz, cc vmb vvi dt n1.
(33) sermon (DIV1)
411
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9941
If you are so greedy of the things of this world that you would have stones made bread,
If you Are so greedy of the things of this world that you would have stones made bred,
cs pn22 vbr av j pp-f dt n2 pp-f d n1 cst pn22 vmd vhi n2 vvn n1,
(33) sermon (DIV1)
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9942
if you go into the City and climb the pinacle of the Temple, if from the mountain you take a survey of the kingdoms of the world and the glory of them, you may know who hath you by the hand.
if you go into the city and climb the pinnacle of the Temple, if from the mountain you take a survey of the kingdoms of the world and the glory of them, you may know who hath you by the hand.
cs pn22 vvb p-acp dt n1 cc vvi dt n1 pp-f dt n1, cs p-acp dt n1 pn22 vvb dt n1 pp-f dt n2 pp-f dt n1 cc dt n1 pp-f pno32, pn22 vmb vvi r-crq vhz pn22 p-acp dt n1.
(33) sermon (DIV1)
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9943
The Text doth intimate that the Devil doth then take us up.
The Text does intimate that the devil does then take us up.
dt n1 vdz vvi cst dt n1 vdz av vvi pno12 a-acp.
(33) sermon (DIV1)
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9944
The Spirit of God leads us in the wayes of Gods Providence, unknown to the world;
The Spirit of God leads us in the ways of God's Providence, unknown to the world;
dt n1 pp-f np1 vvz pno12 p-acp dt n2 pp-f npg1 n1, j p-acp dt n1;
(33) sermon (DIV1)
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9945
he takes us into the wilderness, far from the noyse and business of this world;
he Takes us into the Wilderness, Far from the noise and business of this world;
pns31 vvz pno12 p-acp dt n1, av-j p-acp dt n1 cc n1 pp-f d n1;
(33) sermon (DIV1)
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he leads us not to the mountain to view kingdoms, but draws us down into the valley, there by an humble dependance on God to learn to contemn the world.
he leads us not to the mountain to view kingdoms, but draws us down into the valley, there by an humble dependence on God to Learn to contemn the world.
pns31 vvz pno12 xx p-acp dt n1 pc-acp vvi n2, cc-acp vvz pno12 a-acp p-acp dt n1, a-acp p-acp dt j n1 p-acp np1 pc-acp vvi pc-acp vvi dt n1.
(33) sermon (DIV1)
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The Flesh fighteth against the Spirit; and so doth the world;The Flesh fights against the Spirit; and so does the world;
dt n1 vvz p-acp dt n1; cc av vdz dt n1;
(33) sermon (DIV1)
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9948
and these are contrary. And as many as are led by the Spirit, are the sons of God, saith St. Paul:and these Are contrary. And as many as Are led by the Spirit, Are the Sons of God, Says Saint Paul:
cc d vbr j-jn. cc c-acp d c-acp vbr vvn p-acp dt n1, vbr dt n2 pp-f np1, vvz n1 np1:
(33) sermon (DIV1)
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9949
Which they cannot be till they renounce the World.
Which they cannot be till they renounce the World.
r-crq pns32 vmbx vbi c-acp pns32 vvb dt n1.
(33) sermon (DIV1)
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9950
For what is our Filiation, our Adoption, but a receiving us out of the world into his family? We must leave the world behind us before we can say, Abba, Father. In a word, the Spirit of God doth in a manner destroy the World before its dissolution;
For what is our Filiation, our Adoption, but a receiving us out of the world into his family? We must leave the world behind us before we can say, Abba, Father. In a word, the Spirit of God does in a manner destroy the World before its dissolution;
p-acp r-crq vbz po12 n1, po12 n1, cc-acp dt vvg pno12 av pp-f dt n1 p-acp po31 n1? pns12 vmb vvi dt n1 p-acp pno12 c-acp pns12 vmb vvi, np1, n1. p-acp dt n1, dt n1 pp-f np1 vdz p-acp dt n1 vvi dt n1 p-acp po31 n1;
(33) sermon (DIV1)
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9951
makes that which men so run after, so wooe, so fight for, as dung:
makes that which men so run After, so woo, so fight for, as dung:
vvz cst r-crq n2 av vvn a-acp, av vvb, av vvb p-acp, c-acp n1:
(33) sermon (DIV1)
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9952
or at best, it makes the world but a Prison, which we must struggle to get out of;
or At best, it makes the world but a Prison, which we must struggle to get out of;
cc p-acp av-js, pn31 vvz dt n1 p-acp dt n1, r-crq pns12 vmb vvi pc-acp vvi av a-acp;
(33) sermon (DIV1)
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9953
but a Sodom, out of the which we must haste to escape to the holy Hill, to the mountain, lest we be consumed;
but a Sodom, out of the which we must haste to escape to the holy Hill, to the mountain, lest we be consumed;
cc-acp dt np1, av pp-f dt r-crq pns12 vmb vvi p-acp vvb p-acp dt j n1, p-acp dt n1, cs pns12 vbb vvn;
(33) sermon (DIV1)
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9955
Let us now draw down all this to our selves by use and application. Here we may easily see what it is to which the Spirit leads us.
Let us now draw down all this to our selves by use and application. Here we may Easily see what it is to which the Spirit leads us.
vvb pno12 av vvi a-acp d d p-acp po12 n2 p-acp n1 cc n1. av pns12 vmb av-j vvi r-crq pn31 vbz p-acp r-crq dt n1 vvz pno12.
(33) sermon (DIV1)
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9956
It leads us out of the world into the wilderness, from the busie noyse and tumults there to the quiet and sweet repose we may find in the contemplation and working of a future estate:
It leads us out of the world into the Wilderness, from the busy noise and tumults there to the quiet and sweet repose we may find in the contemplation and working of a future estate:
pn31 vvz pno12 av pp-f dt n1 p-acp dt n1, p-acp dt j n1 cc n2 a-acp p-acp dt j-jn cc j n1 pns12 vmb vvi p-acp dt n1 cc n-vvg pp-f dt j-jn n1:
(33) sermon (DIV1)
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He leads the carnal man to make him spiritual.
He leads the carnal man to make him spiritual.
pns31 vvz dt j n1 pc-acp vvi pno31 j.
(33) sermon (DIV1)
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9958
For what is a Christian mans life but a going out of a world full of Scorpions, a leaving it behind him by the Conduct of the Spirit? The Spirit leads us not, cannot lead us, to the Flesh,
For what is a Christian men life but a going out of a world full of Scorpions, a leaving it behind him by the Conduct of the Spirit? The Spirit leads us not, cannot led us, to the Flesh,
p-acp r-crq vbz dt njp vvz n1 p-acp dt vvg av pp-f dt n1 j pp-f n2, dt vvg pn31 p-acp pno31 p-acp dt vvb pp-f dt n1? dt n1 vvz pno12 xx, vmbx vvi pno12, p-acp dt n1,
(33) sermon (DIV1)
412
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nor to the World, which spreads a bed of roses for the Flesh to lye down and sport in.
nor to the World, which spreads a Bed of roses for the Flesh to lie down and sport in.
ccx p-acp dt n1, r-crq vvz dt n1 pp-f n2 p-acp dt n1 pc-acp vvi a-acp cc vvi p-acp.
(33) sermon (DIV1)
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9960
For this is against the very nature of the Spirit, as much as it is for light bodies to descend or heavy ones to move upwards. Fire may descend;
For this is against the very nature of the Spirit, as much as it is for Light bodies to descend or heavy ones to move upward. Fire may descend;
p-acp d vbz p-acp dt j n1 pp-f dt n1, c-acp d c-acp pn31 vbz p-acp j n2 pc-acp vvi cc j pi2 p-acp vvi av-j. n1 vmb vvi;
(33) sermon (DIV1)
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9961
the Earth may be removed out of its place; the Sun may stand still, or go back;
the Earth may be removed out of its place; the Sun may stand still, or go back;
dt n1 vmb vbi vvn av pp-f po31 n1; dt n1 vmb vvi av, cc vvb av;
(33) sermon (DIV1)
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9962
the sweet influences of the Pleiades may be bound, and the bonds of Orion may be loosed;
the sweet influences of the Pleiades may be bound, and the bonds of Orion may be loosed;
dt j n2 pp-f dt np1 vmb vbi vvn, cc dt n2 pp-f np1 vmb vbi vvn;
(33) sermon (DIV1)
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9963
Nature may change its course, at the word and beck of the God of Nature: But this is one thing which God cannot do, He cannot change himself.
Nature may change its course, At the word and beck of the God of Nature: But this is one thing which God cannot do, He cannot change himself.
n1 vmb vvi po31 n1, p-acp dt n1 cc n1 pp-f dt n1 pp-f n1: cc-acp d vbz crd n1 r-crq n1 vmbx vdi, pns31 vmbx vvi px31.
(33) sermon (DIV1)
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9964
The Spirit of God is a lover of Man, a hater of the World; and from the World he leads Man to himself.
The Spirit of God is a lover of Man, a hater of the World; and from the World he leads Man to himself.
dt n1 pp-f np1 vbz dt n1 pp-f n1, dt n1 pp-f dt n1; cc p-acp dt n1 pns31 vvz n1 p-acp px31.
(33) sermon (DIV1)
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9965
He led not Cain into the field; it was a field of bloud. He led not Dinah to see the daughters of the land;
He led not Cain into the field; it was a field of blood. He led not Dinah to see the daughters of the land;
pns31 vvd xx np1 p-acp dt n1; pn31 vbds dt n1 pp-f n1. pns31 vvd xx np1 pc-acp vvi dt n2 pp-f dt n1;
(33) sermon (DIV1)
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9966
she went out, and was defiled. He led not David to the roof of his house;
she went out, and was defiled. He led not David to the roof of his house;
pns31 vvd av, cc vbds vvn. pns31 vvd xx np1 p-acp dt n1 pp-f po31 n1;
(33) sermon (DIV1)
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9967
it was a fatal prospect, it was but a look, and it let in the lust of the flesh, the lust of the eyes,
it was a fatal prospect, it was but a look, and it let in the lust of the Flesh, the lust of the eyes,
pn31 vbds dt j n1, pn31 vbds p-acp dt n1, cc pn31 vvb p-acp dt n1 pp-f dt n1, dt n1 pp-f dt n2,
(33) sermon (DIV1)
412
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9968
and the pride of life, even all that is in the world, at once into his heart.and the pride of life, even all that is in the world, At once into his heart.
cc dt n1 pp-f n1, av d d vbz p-acp dt n1, p-acp a-acp p-acp po31 n1.
(33) sermon (DIV1)
412
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9969
But he leads thee to thy chamber, there to commune with thy own heart: He leads thee to the house of mourning, to learn the end of all men.
But he leads thee to thy chamber, there to commune with thy own heart: He leads thee to the house of mourning, to Learn the end of all men.
p-acp pns31 vvz pno21 p-acp po21 n1, a-acp pc-acp vvi p-acp po21 d n1: pns31 vvz pno21 p-acp dt n1 pp-f n1, pc-acp vvi dt n1 pp-f d n2.
(33) sermon (DIV1)
412
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9970
He leads thee to the Temple, to behold the beauty of the Lord. He leads thee from Bethaven to Bethel;
He leads thee to the Temple, to behold the beauty of the Lord. He leads thee from Bethaven to Bethel;
pns31 vvz pno21 p-acp dt n1, pc-acp vvi dt n1 pp-f dt n1. pns31 vvz pno21 p-acp np1 p-acp np1;
(33) sermon (DIV1)
412
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9971
from the world, to the place where his honor dwelleth. These are the Spirits leadings. His Dictons are, Blessed are the poor; Blessed are the meek; Blessed are they that mourn.
from the world, to the place where his honour dwells. These Are the Spirits leadings. His Dictons Are, Blessed Are the poor; Blessed Are the meek; Blessed Are they that mourn.
p-acp dt n1, p-acp dt n1 c-crq po31 n1 vvz. d vbr dt n2 n2. po31 n2 vbr, vvn vbr dt j; vvn vbr dt j; vvn vbr pns32 cst vvb.
(33) sermon (DIV1)
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9972
This is no part of the musick of this World.
This is no part of the music of this World.
d vbz dx n1 pp-f dt n1 pp-f d n1.
(33) sermon (DIV1)
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9973
We find in our books of that Semiramis that famous Queen of Babylon caused this inscription to be written on her Tomb, THAT HE THAT OPENED IT SHOULD FIND IN IT GREAT TREASURE;
We find in our books of that Semiramis that famous Queen of Babylon caused this inscription to be written on her Tomb, THAT HE THAT OPENED IT SHOULD FIND IN IT GREAT TREASURE;
pns12 vvb p-acp po12 n2 pp-f d np1 cst j n1 pp-f np1 vvd d n1 pc-acp vbi vvn p-acp po31 n1, cst pns31 cst vvd pn31 vmd vvi p-acp pn31 j n1;
(33) sermon (DIV1)
412
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11290
And yet see, not any of these, not all these, could move him;
And yet see, not any of these, not all these, could move him;
cc av vvb, xx d pp-f d, xx d d, vmd vvi pno31;
(37) sermon (DIV1)
467
Page 324
9974
which when Darius had read, allured by this fair and promising inscription, he brake it up,
which when Darius had read, allured by this fair and promising inscription, he brake it up,
r-crq c-crq np1 vhd vvn, vvn p-acp d j cc j-vvg n1, pns31 vvd pn31 a-acp,
(33) sermon (DIV1)
412
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9975
but within found no treasure, but a writing that told him that, if he had not been a notorius wicked person, he would not have broken-up the sepulchres of the dead to look for treasure.
but within found no treasure, but a writing that told him that, if he had not been a notorious wicked person, he would not have broken-up the sepulchres of the dead to look for treasure.
cc-acp a-acp vvd dx n1, cc-acp dt n1 cst vvd pno31 d, cs pns31 vhd xx vbn dt j j n1, pns31 vmd xx vhi j cs n2 pp-f dt j pc-acp vvi p-acp n1.
(33) sermon (DIV1)
412
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9976
We may indeed when we read of Riches and Pleasure and Glory in the Word, of great Riches, lasting Pleasures, infinite Joy, feed our selves with false hopes here:
We may indeed when we read of Riches and Pleasure and Glory in the Word, of great Riches, lasting Pleasures, infinite Joy, feed our selves with false hope's Here:
pns12 vmb av c-crq pns12 vvb pp-f n2 cc n1 cc n1 p-acp dt n1, pp-f j n2, j-vvg n2, j n1, vvb po12 n2 p-acp j n2 av:
(33) sermon (DIV1)
412
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9977
but these are but as a fair inscription upon a Tomb, when we have broken them up, read them uncovered, in their proper sense, we shall find nothing but Poverty and Sorrow and Dishonor within,
but these Are but as a fair inscription upon a Tomb, when we have broken them up, read them uncovered, in their proper sense, we shall find nothing but Poverty and Sorrow and Dishonour within,
cc-acp d vbr p-acp c-acp dt j n1 p-acp dt n1, c-crq pns12 vhb vvn pno32 a-acp, vvb pno32 vvd, p-acp po32 j n1, pns12 vmb vvi pix cc-acp n1 cc n1 cc vvb a-acp,
(33) sermon (DIV1)
412
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9978
and withal a sharp reproof for those who search the Gospel to find the World there;
and withal a sharp reproof for those who search the Gospel to find the World there;
cc av dt j n1 p-acp d r-crq vvb dt n1 pc-acp vvi dt n1 a-acp;
(33) sermon (DIV1)
412
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9979
or walk to Ophir, to the hills of the robbers, to a Mahumetical Paradise, a Kingdome of Saints upon earth, a Thousand years pleasure,
or walk to Ophir, to the hills of the robbers, to a Mohammedical Paradise, a Kingdom of Saints upon earth, a Thousand Years pleasure,
cc vvb p-acp np1, p-acp dt n2 pp-f dt n2, p-acp dt j n1, dt n1 pp-f n2 p-acp n1, dt crd ng2 n1,
(33) sermon (DIV1)
412
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9980
and perswade themselves the Spirit hath them by the hand, and leads them to it.
and persuade themselves the Spirit hath them by the hand, and leads them to it.
cc vvi px32 dt n1 vhz pno32 p-acp dt n1, cc vvz pno32 p-acp pn31.
(33) sermon (DIV1)
412
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9981
Beloved, Sensuality and Ambition are two the greatest enemies the Spirit hath, and the Spirit fights against them.
beloved, Sensuality and Ambition Are two the greatest enemies the Spirit hath, and the Spirit fights against them.
j-vvn, n1 cc n1 vbr crd dt js n2 dt n1 vhz, cc dt n1 vvz p-acp pno32.
(33) sermon (DIV1)
412
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9982
If Diotrephes will have the highest seat, the Spirit leads him not.
If Diotrephes will have the highest seat, the Spirit leads him not.
cs np1 vmb vhi dt js n1, dt n1 vvz pno31 xx.
(33) sermon (DIV1)
412
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9983
If the ground of our Religion be, From hence have we our gain, it is the Prince of this world and not the Spirit who leads us.
If the ground of our Religion be, From hence have we our gain, it is the Prince of this world and not the Spirit who leads us.
cs dt n1 pp-f po12 n1 vbi, p-acp av vhb pns12 po12 n1, pn31 vbz dt n1 pp-f d n1 cc xx dt n1 r-crq vvz pno12.
(33) sermon (DIV1)
412
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9984
If we make Religion to Lackey it after us, and accomplish our lusts, we have left the Spirit behind us, & Mammon is our guide.
If we make Religion to Lackey it After us, and accomplish our Lustiest, we have left the Spirit behind us, & Mammon is our guide.
cs pns12 vvb n1 p-acp n1 pn31 p-acp pno12, cc vvi po12 n2, pns12 vhb vvn dt n1 p-acp pno12, cc np1 vbz po12 n1.
(33) sermon (DIV1)
412
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9985
If the Bishop of Rome dream of Kingdoms, of Universal power and Infallibile judgment, it can be no other Spirit that guideth him but such a one as was sent from Rome in a cloak-bag.
If the Bishop of Rome dream of Kingdoms, of Universal power and Infallibile judgement, it can be no other Spirit that guideth him but such a one as was sent from Room in a cloak-bag.
cs dt n1 pp-f np1 n1 pp-f n2, pp-f j-u n1 cc fw-la n1, pn31 vmb vbi dx j-jn n1 cst vvz pno31 p-acp d dt crd c-acp vbds vvn p-acp n1 p-acp dt n1.
(33) sermon (DIV1)
412
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9986
If we cry down Idolatry and commit Sacriledge, we mistake the Spirit; Nor can he lead us to both:
If we cry down Idolatry and commit Sacrilege, we mistake the Spirit; Nor can he led us to both:
cs pns12 vvb a-acp n1 cc vvi n1, pns12 vvb dt n1; ccx vmb pns31 vvi pno12 p-acp d:
(33) sermon (DIV1)
412
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9987
for he that pulls down Idols, will not also beat down his own Temple to the ground.
for he that pulls down Idols, will not also beatrice down his own Temple to the ground.
c-acp pns31 cst vvz a-acp n2, vmb xx av vvi a-acp po31 d n1 p-acp dt n1.
(33) sermon (DIV1)
412
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9988
If we receive the Sacrament, and make it a seal to shut-up Treason, we have prophaned the Spirits seal,
If we receive the Sacrament, and make it a seal to shutup Treason, we have Profaned the Spirits seal,
cs pns12 vvb dt n1, cc vvi pn31 dt n1 p-acp j n1, pns12 vhb vvn dt n2 vvb,
(33) sermon (DIV1)
412
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9989
and made, as St. Augustine speaks, that which was a sacrament of piety, a bond of iniquity.
and made, as Saint Augustine speaks, that which was a sacrament of piety, a bound of iniquity.
cc vvd, c-acp n1 np1 vvz, cst r-crq vbds dt n1 pp-f n1, dt n1 pp-f n1.
(33) sermon (DIV1)
412
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9990
If we look and fix our eyes upon the earth, and, like that bad Actor, cry, Oh Heavens! if we run to Honor and Riches,
If we look and fix our eyes upon the earth, and, like that bad Actor, cry, O Heavens! if we run to Honour and Riches,
cs pns12 vvb cc vvi po12 n2 p-acp dt n1, cc, av-j d j n1, vvb, uh n2! cs pns12 vvb pc-acp vvi cc n2,
(33) sermon (DIV1)
412
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9991
and whatsoever our boundless lusts have set up, with a GLORIA PATRI, Glory to God, in our mouth, it is not the Spirit,
and whatsoever our boundless Lustiest have Set up, with a GLORIA PATRI, Glory to God, in our Mouth, it is not the Spirit,
cc r-crq po12 j n2 vhb vvn a-acp, p-acp dt fw-la fw-la, n1 p-acp np1, p-acp po12 n1, pn31 vbz xx dt n1,
(33) sermon (DIV1)
412
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9992
but a Legion of Devils, that speaks in us;
but a Legion of Devils, that speaks in us;
cc-acp dt n1 pp-f n2, cst vvz p-acp pno12;
(33) sermon (DIV1)
412
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10013
Then, when the heavens were opened unto him, and when the Spirit had descended like a Dove, and lighted upon him;
Then, when the heavens were opened unto him, and when the Spirit had descended like a Dove, and lighted upon him;
av, c-crq dt n2 vbdr vvn p-acp pno31, cc q-crq dt n1 vhd vvn av-j dt n1, cc vvd p-acp pno31;
(34) sermon (DIV1)
413
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for both acknowledge Jesus, but withal ask, What have we to do with thee? If the World be the hinge we move upon, the Spirit is not in our company.
for both acknowledge jesus, but withal ask, What have we to do with thee? If the World be the hinge we move upon, the Spirit is not in our company.
p-acp d vvb np1, cc-acp av vvi, q-crq vhb pns12 pc-acp vdi p-acp pno21? cs dt n1 vbb dt n1 pns12 vvb p-acp, dt n1 vbz xx p-acp po12 n1.
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If the Wheel be not lift up from the earth, you may be sure no Cherubin moveth with it.
If the Wheel be not lift up from the earth, you may be sure no Cherubin moves with it.
cs dt n1 vbb xx vvi a-acp p-acp dt n1, pn22 vmb vbi j av-dx n1 vvz p-acp pn31.
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Therefore, to conclude, let us, as Job speaks, be afraid of all our works and actions:
Therefore, to conclude, let us, as Job speaks, be afraid of all our works and actions:
av, pc-acp vvi, vvb pno12, c-acp np1 vvz, vbb j pp-f d po12 n2 cc n2:
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and if we find the impress of the World or Flesh upon them, cast them from us as refuse silver and adulterate coyn.
and if we find the Impress of the World or Flesh upon them, cast them from us as refuse silver and adulterate coin.
cc cs pns12 vvb dt n1 pp-f dt n1 cc n1 p-acp pno32, vvd pno32 p-acp pno12 p-acp vvi n1 cc j n1.
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Never think that when our walk is toward the Tents of Kedar, the Spirit will bring us within the Curtains of Solomon.
Never think that when our walk is towards the Tents of Kedar, the Spirit will bring us within the Curtains of Solomon.
av-x vvb d c-crq po12 n1 vbz p-acp dt n2 pp-f np1, dt n1 vmb vvi pno12 p-acp dt n2 pp-f np1.
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Never think that a pretense will make him our Companion, when in our walk we grieve, resist and quench him;
Never think that a pretense will make him our Companion, when in our walk we grieve, resist and quench him;
av-x vvb d dt n1 vmb vvi pno31 po12 n1, c-crq p-acp po12 n1 pns12 vvb, vvb cc vvi pno31;
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or when we are the Devils Captives, that the Spirit of God leads us. He loaths Uncleanness;
or when we Are the Devils Captives, that the Spirit of God leads us. He Loathes Uncleanness;
cc c-crq pns12 vbr dt ng1 n2-jn, cst dt n1 pp-f np1 vvz pno12. pns31 vvz n1;
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but he did not lead those brethren in evil to the murther of the Shechemites. He looks for the performance of a Vow;
but he did not led those brothers in evil to the murder of the Shechemites. He looks for the performance of a Voelli;
cc-acp pns31 vdd xx vvi d n2 p-acp j-jn p-acp dt n1 pp-f dt np2. pns31 vvz p-acp dt n1 pp-f dt vvb;
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but he did not lead Absalom to Hebron. He will take a gift in his Temple;
but he did not led Absalom to Hebron. He will take a gift in his Temple;
cc-acp pns31 vdd xx vvi np1 p-acp np1. pns31 vmb vvi dt n1 p-acp po31 n1;
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but not to enrich a Pharisee. He accepts what is given to the poor; but not that Judas should put it in his purse!
but not to enrich a Pharisee. He accepts what is given to the poor; but not that Judas should put it in his purse!
cc-acp xx pc-acp vvi dt np1. pns31 vvz r-crq vbz vvn p-acp dt j; cc-acp xx cst np1 vmd vvi pn31 p-acp po31 n1!
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O what an easie matter is it for flesh and bloud to call-in the Spirit to countenance it,
O what an easy matter is it for Flesh and blood to call-in the Spirit to countenance it,
sy r-crq dt j n1 vbz pn31 p-acp n1 cc n1 p-acp j dt n1 pc-acp vvi pn31,
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and when it follows its own natural swinge, to draw it along with it, to carry it with more ease and applause to its end? How soon can we perswade our selves that is lawful which we would have done? Let us not deceive our selves:
and when it follows its own natural swinge, to draw it along with it, to carry it with more ease and applause to its end? How soon can we persuade our selves that is lawful which we would have done? Let us not deceive our selves:
cc c-crq pn31 vvz po31 d j n1, pc-acp vvi pn31 a-acp p-acp pn31, pc-acp vvi pn31 p-acp dc n1 cc n1 p-acp po31 n1? uh-crq av vmb pns12 vvi po12 n2 cst vbz j r-crq pns12 vmd vhi vdn? vvb pno12 xx vvi po12 n2:
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Let not Honor, or Riches, or Pleasure, or Power deceive us.
Let not Honour, or Riches, or Pleasure, or Power deceive us.
vvb xx n1, cc n2, cc n1, cc n1 vvb pno12.
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For be the pretense what it will, if our eye be on the World, the Spirit leads us not;
For be the pretense what it will, if our eye be on the World, the Spirit leads us not;
p-acp vbi dt n1 r-crq pn31 vmb, cs po12 n1 vbi p-acp dt n1, dt n1 vvz pno12 xx;
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for he leads us out of the World, even into the wilderness, to be sequestred from the World, to be alone from the World, by abstinence and meditation and denyal of our selves to fight against it.
for he leads us out of the World, even into the Wilderness, to be sequestered from the World, to be alone from the World, by abstinence and meditation and denial of our selves to fight against it.
c-acp pns31 vvz pno12 av pp-f dt n1, av p-acp dt n1, pc-acp vbi vvn p-acp dt n1, pc-acp vbi j p-acp dt n1, p-acp n1 cc n1 cc n1 pp-f po12 n2 pc-acp vvi p-acp pn31.
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And this is the victory which overcometh the world, even our Faith, Which is the substance, the expectation, not of Riches,
And this is the victory which Overcometh the world, even our Faith, Which is the substance, the expectation, not of Riches,
np1 d vbz dt n1 r-crq vvz dt n1, av po12 n1, r-crq vbz dt n1, dt n1, xx pp-f n2,
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or Honor, or Pleasure, but of things hoped for, the evidence of things which are not seen, nor can be seen in this world,
or Honour, or Pleasure, but of things hoped for, the evidence of things which Are not seen, nor can be seen in this world,
cc n1, cc n1, cc-acp pp-f n2 vvn p-acp, dt n1 pp-f n2 r-crq vbr xx vvn, ccx vmb vbi vvn p-acp d n1,
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but shall be seen and enjoyed in the world to come.
but shall be seen and enjoyed in the world to come.
cc-acp vmb vbi vvn cc vvn p-acp dt n1 pc-acp vvi.
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The Five and Twentieth SERMON. PART III. MATTH. IV. 1. Then was Jesus led-up of the Spirit into the wilderness, to be tempted of the devil.
The Five and Twentieth SERMON. PART III. MATTHEW. IV. 1. Then was jesus led-up of the Spirit into the Wilderness, to be tempted of the Devil.
dt crd cc ord n1. n1 np1. av. np1 crd av vbds np1 j pp-f dt n1 p-acp dt n1, pc-acp vbi vvn pp-f dt n1.
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WE pass from the circumstance of Place to that of Time, Then was Jesus led to be tempted; Then, when Jesus was baptized;
WE pass from the circumstance of Place to that of Time, Then was jesus led to be tempted; Then, when jesus was baptised;
pns12 vvb p-acp dt n1 pp-f n1 p-acp d pp-f n1, av vbds np1 vvn pc-acp vbi vvn; av, c-crq np1 vbds vvn;
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Then, when his Commission was sealed as it were by a voice from heaven, This is my beloved Son, in whom I am well pleased:
Then, when his Commission was sealed as it were by a voice from heaven, This is my Beloved Son, in whom I am well pleased:
av, c-crq po31 n1 vbds vvn c-acp pn31 vbdr p-acp dt n1 p-acp n1, d vbz po11 j-vvn n1, p-acp ro-crq pns11 vbm av vvn:
(34) sermon (DIV1)
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Then, when he enters upon his office, he enters upon temptation. Then, when he was washed, did the Devil attempt to soyl him.Then, when he enters upon his office, he enters upon temptation. Then, when he was washed, did the devil attempt to soil him.
av, c-crq pns31 vvz p-acp po31 n1, pns31 vvz p-acp n1. av, c-crq pns31 vbds vvn, vdd dt n1 vvb p-acp n1 pno31.
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Then, when the heavens were opened unto him, was hell opened against him, when the good Spirit descended, was the evil spirit at hand;Then, when the heavens were opened unto him, was hell opened against him, when the good Spirit descended, was the evil Spirit At hand;
av, c-crq dt n2 vbdr vvn p-acp pno31, vbds n1 vvn p-acp pno31, c-crq dt j n1 vvn, vbds dt j-jn n1 p-acp n1;
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and in whom God was well pleased, in him was the Devil ill pleased, and so made forward against him.
and in whom God was well pleased, in him was the devil ill pleased, and so made forward against him.
cc p-acp ro-crq np1 vbds av vvn, p-acp pno31 vbds dt n1 av-jn vvn, cc av vvd av-j p-acp pno31.
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By this we may learn that, as God hath his time, so hath the Devil his:
By this we may Learn that, as God hath his time, so hath the devil his:
p-acp d pns12 vmb vvi d, c-acp np1 vhz po31 n1, av vhz dt n1 po31:
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As God hath his NUNC, his Now, of showring down graces from above, so hath the Devil his TUNC, his Then, of drying them up.
As God hath his NUNC, his Now, of showering down graces from above, so hath the devil his TUNC, his Then, of drying them up.
c-acp np1 vhz po31 fw-la, po31 av, pp-f vvg a-acp n2 p-acp a-acp, av vhz dt n1 po31 fw-la, po31 av, pp-f vvg pno32 a-acp.
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NUNC TEMPUS ACCEPTABILE, Now is the acceptable time; Now is the day of salvation, saith God;NUNC TEMPUS ACCEPTABILE, Now is the acceptable time; Now is the day of salvation, Says God;
fw-la fw-la fw-la, av vbz dt j n1; av vbz dt n1 pp-f n1, vvz np1;
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and NUNC TEMPUS DESTRUCTIONIS, Now is the expected time; Now is the day of destruction, saith the Devil.
and NUNC TEMPUS DESTRUCTIONIS, Now is the expected time; Now is the day of destruction, Says the devil.
cc fw-la fw-la fw-la, av vbz dt j-vvn n1; av vbz dt n1 pp-f n1, vvz dt n1.
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Time in it self is nothing: Per se non intelligitur, nisi per actus humanos:
Time in it self is nothing: Per se non intelligitur, nisi per actus humanos:
n1 p-acp pn31 n1 vbz pix: fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la:
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All the knowledge we have of it is by those acts which are done in it.
All the knowledge we have of it is by those acts which Are done in it.
d dt n1 pns12 vhb pp-f pn31 vbz p-acp d n2 r-crq vbr vdn p-acp pn31.
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When we say, This was now done; this then; this will be done, we have exprest as much as we can of Time. God works in time:
When we say, This was now done; this then; this will be done, we have expressed as much as we can of Time. God works in time:
c-crq pns12 vvb, d vbds av vdn; d av; d vmb vbi vdn, pns12 vhb vvn p-acp d c-acp pns12 vmb pp-f n1. np1 vvz p-acp n1:
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and the Devil hath his time.
and the devil hath his time.
cc dt n1 vhz po31 n1.
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Then when God hath wrought upon his creature, the Devil, who is a great observer of Time, takes that TUNC, that Then, to destroy his work.
Then when God hath wrought upon his creature, the devil, who is a great observer of Time, Takes that TUNC, that Then, to destroy his work.
av c-crq np1 vhz vvn p-acp po31 n1, dt n1, r-crq vbz dt j n1 pp-f n1, vvz d fw-la, cst av, pc-acp vvi po31 n1.
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You see our Saviour comes no sooner out of the river, but the Devil sets upon him And as he used the Lord, so will he the Servant.
You see our Saviour comes not sooner out of the river, but the devil sets upon him And as he used the Lord, so will he the Servant.
pn22 vvb po12 n1 vvz xx av-c av pp-f dt n1, cc-acp dt n1 vvz p-acp pno31 cc c-acp pns31 vvd dt n1, av vmb pns31 dt n1.
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Christus speculum Christiani; Christ is as a Looking-glass, in which every Christian may view himself; behold himself in his altitudes, and in his depressions;Christus speculum Christians; christ is as a Looking-glass, in which every Christian may view himself; behold himself in his altitudes, and in his depressions;
fw-la fw-la np1; np1 vbz p-acp dt n1, p-acp r-crq d np1 vmb vvi px31; vvb px31 p-acp po31 n2, cc p-acp po31 n2;
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in the favour of God, and in the danger of the enemy:
in the favour of God, and in the danger of the enemy:
p-acp dt n1 pp-f np1, cc p-acp dt n1 pp-f dt n1:
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take notice how God opens heaven upon him, and how the Devil even then opens his mouth to destroy him;
take notice how God Opens heaven upon him, and how the devil even then Opens his Mouth to destroy him;
vvb n1 c-crq np1 vvz n1 p-acp pno31, cc c-crq dt n1 av av vvz po31 n1 pc-acp vvi pno31;
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consider that when God is most loving, the enemy is most raging; that he is never more in danger then when he is most safe;
Consider that when God is most loving, the enemy is most raging; that he is never more in danger then when he is most safe;
vvb cst c-crq np1 vbz av-ds j-vvg, dt n1 vbz av-ds vvg; cst pns31 vbz av-x av-dc p-acp n1 av c-crq pns31 vbz av-ds j;
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that he shall find his adversary most fierce when God is his strength:
that he shall find his adversary most fierce when God is his strength:
cst pns31 vmb vvi po31 n1 av-ds j c-crq np1 vbz po31 n1:
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Nunc animis opus est: Now we have most need of courage and resolution, of care and circumspection,Nunc animis opus est: Now we have most need of courage and resolution, of care and circumspection,
fw-la fw-la fw-la fw-la: av pns12 vhb av-ds n1 pp-f n1 cc n1, pp-f n1 cc n1,
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when the Devil comes and finds nothing in us, but all that was his washed off by Repentance and Baptism.
when the devil comes and finds nothing in us, but all that was his washed off by Repentance and Baptism.
c-crq dt n1 vvz cc vvz pix p-acp pno12, cc-acp d cst vbds po31 vvn a-acp p-acp n1 cc n1.
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When we wallow in our own bloud, when we are taken in the Devils snare, circumspection is too late:
When we wallow in our own blood, when we Are taken in the Devils snare, circumspection is too late:
c-crq pns12 vvb p-acp po12 d n1, c-crq pns12 vbr vvn p-acp dt ng1 n1, n1 vbz av j:
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for we cannot properly be said to be in danger of the enemy when we are taken,
for we cannot properly be said to be in danger of the enemy when we Are taken,
c-acp pns12 vmbx av-j vbi vvn pc-acp vbi p-acp n1 pp-f dt n1 c-crq pns12 vbr vvn,
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but when we have openly renounced him and bid defiance to him by the profession of a new life,
but when we have openly renounced him and bid defiance to him by the profession of a new life,
cc-acp c-crq pns12 vhb av-j vvd pno31 cc vvb n1 p-acp pno31 p-acp dt n1 pp-f dt j n1,
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then we stand as it were upon the top and brink of the pit, a mark for the Devil to shoot at, that so our spirits may fail us,
then we stand as it were upon the top and brink of the pit, a mark for the devil to shoot At, that so our spirits may fail us,
cs pns12 vvb c-acp pn31 vbdr p-acp dt n1 cc n1 pp-f dt n1, dt n1 p-acp dt n1 pc-acp vvi p-acp, cst av po12 n2 vmb vvi pno12,
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and we fall back again into the bottom of it. When the danger is past, then is it nearest;
and we fallen back again into the bottom of it. When the danger is past, then is it nearest;
cc pns12 vvb av av p-acp dt n1 pp-f pn31. c-crq dt n1 vbz j, av vbz pn31 av-j;
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and when we are out of the pit, then are we most ready to fall back again.
and when we Are out of the pit, then Are we most ready to fallen back again.
cc c-crq pns12 vbr av pp-f dt n1, av vbr pns12 av-ds j pc-acp vvi av av.
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No wise Captain is ever so confident of peace, so emboldened with the flight of his enemy,
No wise Captain is ever so confident of peace, so emboldened with the flight of his enemy,
uh-dx j n1 vbz av av j pp-f n1, av vvn p-acp dt n1 pp-f po31 n1,
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as not to prepare for war, which is at his doors when it makes no noyse.
as not to prepare for war, which is At his doors when it makes no noise.
c-acp xx pc-acp vvi p-acp n1, r-crq vbz p-acp po31 n2 c-crq pn31 vvz dx n1.
(34) sermon (DIV1)
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Here we may discover the enemies policy; Primordia boni pulsat, tentat rudimenta virtutum, sancta in ipso ortu festinat exstinguere;
Here we may discover the enemies policy; Primordia boni pulsat, Tentat rudimenta Virtues, sancta in ipso ortu Festinat exstinguere;
av pns12 vmb vvi dt ng1 n1; fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la p-acp fw-la fw-la j fw-la;
(34) sermon (DIV1)
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He beats upon the very beginning of Goodness, he assayes the very rudiments and principles of Piety,
He beats upon the very beginning of goodness, he assays the very rudiments and principles of Piety,
pns31 vvz p-acp dt j n1 pp-f n1, pns31 n2 dt j n2 cc n2 pp-f n1,
(34) sermon (DIV1)
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and makes it his master-piece then to extinguish the light of Grace when it is first kindled in our hearts. This he practised upon Christ:
and makes it his masterpiece then to extinguish the Light of Grace when it is First kindled in our hearts. This he practised upon christ:
cc vvz pn31 po31 n1 av pc-acp vvi dt n1 pp-f n1 c-crq pn31 vbz ord vvn p-acp po12 n2. d pns31 vvd p-acp np1:
(34) sermon (DIV1)
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10046
And in the same manner he ventures upon Christians, in their childhood, in their spring, in their new birth;
And in the same manner he ventures upon Christians, in their childhood, in their spring, in their new birth;
cc p-acp dt d n1 pns31 vvz p-acp np1, p-acp po32 n1, p-acp po32 n1, p-acp po32 j n1;
(34) sermon (DIV1)
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10047
that they may never grow up to the stature of men; be seen in their blossom, but not in their blade or ear;
that they may never grow up to the stature of men; be seen in their blossom, but not in their blade or ear;
cst pns32 vmb av-x vvi a-acp p-acp dt n1 pp-f n2; vbb vvn p-acp po32 n1, cc-acp xx p-acp po32 n1 cc n1;
(34) sermon (DIV1)
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10048
that they may never be perfect men in Christ Jesus. Thus he set upon the first Adam, and thus he set upon the second:
that they may never be perfect men in christ jesus. Thus he Set upon the First Adam, and thus he Set upon the second:
cst pns32 vmb av-x vbi j n2 p-acp np1 np1. av pns31 vvd p-acp dt ord np1, cc av pns31 vvd p-acp dt ord:
(34) sermon (DIV1)
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10049
and thus he sets upon the sons of Adam. We shall briefly lay before you both the NONLATINALPHABET, and NONLATINALPHABET, both the Doctrine and the Reason;
and thus he sets upon the Sons of Adam. We shall briefly lay before you both the, and, both the Doctrine and the Reason;
cc av pns31 vvz p-acp dt n2 pp-f np1. pns12 vmb av-j vvi p-acp pn22 d dt, cc, d dt n1 cc dt n1;
(34) sermon (DIV1)
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and shew you both that it is so, and why it is so; That the Devil takes his time and opportunity,
and show you both that it is so, and why it is so; That the devil Takes his time and opportunity,
cc vvb pn22 d cst pn31 vbz av, cc c-crq pn31 vbz av; cst dt n1 vvz po31 n1 cc n1,
(34) sermon (DIV1)
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10051
and the reason Why he takes this as his time. And with these we shall exercise your Christian Devotion at this time. Then was Jesus led forth.
and the reason Why he Takes this as his time. And with these we shall exercise your Christian Devotion At this time. Then was jesus led forth.
cc dt n1 c-crq pns31 vvz d p-acp po31 n1. cc p-acp d pns12 vmb vvi po22 njp n1 p-acp d n1. av vbds np1 vvn av.
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10052
By this example of our Captain we his Souldiers may learn what to expect, and draw that lesson for our direction which the Wise-man gave his son, My son, if thou come to serve the Lord, prepare thy soul for tentation.
By this Exampl of our Captain we his Soldiers may Learn what to expect, and draw that Lesson for our direction which the Wiseman gave his son, My son, if thou come to serve the Lord, prepare thy soul for tentation.
p-acp d n1 pp-f po12 n1 pns12 po31 n2 vmb vvi r-crq pc-acp vvi, cc vvi d n1 p-acp po12 n1 r-crq dt n1 vvd po31 n1, po11 n1, cs pns21 vvb pc-acp vvi dt n1, vvb po21 n1 p-acp n1.
(34) sermon (DIV1)
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10053
No Moses, but meets with a James and Jambres to withstand him: no Samson but shall meet with the Philistines.
No Moses, but meets with a James and Jambres to withstand him: no samson but shall meet with the philistines.
uh-dx np1, cc-acp vvz p-acp dt np1 cc np1 p-acp vvb pno31: dx np1 p-acp vmb vvi p-acp dt njp2.
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10054
If Nehemiah will build up Jerusalem, there will be Samballats and Tobiahs to weaken his hand from the work, that it be not done.
If Nehemiah will built up Jerusalem, there will be Samballats and Tobiah's to weaken his hand from the work, that it be not done.
cs np1 vmb vvi a-acp np1, pc-acp vmb vbi n2 cc njp2 p-acp vvi po31 n1 p-acp dt n1, cst pn31 vbb xx vdn.
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If Jeremiah prophesie, the Princes will put him in prison. If there be a great door and effectually opened to St. Paul, there will be many enemies. If we run not on to the same riot with the world, the world will run against us to overthrow us.
If Jeremiah prophesy, the Princes will put him in prison. If there be a great door and effectually opened to Saint Paul, there will be many enemies. If we run not on to the same riot with the world, the world will run against us to overthrow us.
cs np1 vvb, dt n2 vmb vvi pno31 p-acp n1. cs pc-acp vbb dt j n1 cc av-j vvd p-acp n1 np1, pc-acp vmb vbi d n2. cs pns12 vvb xx p-acp p-acp dt d n1 p-acp dt n1, dt n1 vmb vvi p-acp pno12 pc-acp vvi pno12.
(34) sermon (DIV1)
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If we turn our face from the Devil, he will after us to give us a fall.
If we turn our face from the devil, he will After us to give us a fallen.
cs pns12 vvb po12 n1 p-acp dt n1, pns31 vmb p-acp pno12 pc-acp vvi pno12 dt n1.
(34) sermon (DIV1)
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10057
Still the better the work is the more resistance and opposition it shall find.
Still the better the work is the more resistance and opposition it shall find.
j dt jc dt n1 vbz dt av-dc n1 cc n1 pn31 vmb vvi.
(34) sermon (DIV1)
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10058
We read that the children of Israel gathered together to Mispeh, and drew water, and poured it out before the Lord,
We read that the children of Israel gathered together to Mizpah, and drew water, and poured it out before the Lord,
pns12 vvb cst dt n2 pp-f np1 vvd av p-acp np1, cc vvd n1, cc vvd pn31 av p-acp dt n1,
(34) sermon (DIV1)
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10059
and fasted that day, and said there, We have sinned against the Lord: that is, They abjured their sins; and fasted that day, and said there, We have sinned against the Lord: that is, They abjured their Sins;
cc vvd cst n1, cc vvd a-acp, pns12 vhb vvn p-acp dt n1: cst vbz, pns32 vvn po32 n2;
(34) sermon (DIV1)
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10060
they washed them with their tears;
they washed them with their tears;
pns32 vvd pno32 p-acp po32 n2;
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10061
they macerated their bodies with fasting, they put on a strong resolution to serve the Lord.
they macerated their bodies with fasting, they put on a strong resolution to serve the Lord.
pns32 j-vvn po32 n2 p-acp vvg, pns32 vvd p-acp dt j n1 pc-acp vvi dt n1.
(34) sermon (DIV1)
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10062
And see, The Philistines no sooner heard of it but suddenly, upon the very report, the Lords of the Philistines went up against them.
And see, The philistines no sooner herd of it but suddenly, upon the very report, the lords of the philistines went up against them.
cc vvb, dt njp2 av-dx av-c vvn pp-f pn31 p-acp av-j, p-acp dt j n1, dt n2 pp-f dt njp2 vvd a-acp p-acp pno32.
(34) sermon (DIV1)
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10063
Now they had cast away from them their false Gods, and had solemnly kept the Fast, not a few souldiers,
Now they had cast away from them their false God's, and had solemnly kept the Fast, not a few Soldiers,
av pns32 vhd vvn av p-acp pno32 po32 j n2, cc vhd av-j vvn dt j, xx dt d n2,
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10064
but the Princes and Lords of the Philistines, are up in arms:
but the Princes and lords of the philistines, Are up in arms:
cc-acp dt n2 cc n2 pp-f dt njp2, vbr a-acp p-acp n2:
(34) sermon (DIV1)
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10065
And Gregory gives the reason, Quia cum altiori vitâ proficimus, maligni spiritus, qui semper benè agentibus invident, nobis infestiores sunt;
And Gregory gives the reason, Quia cum altiori vitâ proficimus, maligni spiritus, qui semper benè agentibus invident, nobis infestiores sunt;
cc np1 vvz dt n1, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la j, fw-la fw-la fw-la;
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10066
Because the evil Spirits are most enraged when we are least like them, and the Devil is never more a Devil then when we have renounced him.
Because the evil Spirits Are most enraged when we Are least like them, and the devil is never more a devil then when we have renounced him.
p-acp dt j-jn n2 vbr av-ds vvn c-crq pns12 vbr av-ds j pno32, cc dt n1 vbz av dc dt n1 av c-crq pns12 vhb vvd pno31.
(34) sermon (DIV1)
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10067
For he deals with us as Laban did with Jacob. For twenty years together, whilst he served him, Jacob led a quiet and peaceable life:
For he deals with us as Laban did with Jacob. For twenty Years together, while he served him, Jacob led a quiet and peaceable life:
p-acp pns31 vvz p-acp pno12 p-acp np1 vdd p-acp np1 p-acp crd n2 av, cs pns31 vvd pno31, np1 vvd dt j-jn cc j n1:
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10068
but when he left his service and fled from him, then Laban pursues him as an enemy.
but when he left his service and fled from him, then Laban pursues him as an enemy.
cc-acp c-crq pns31 vvd po31 n1 cc vvd p-acp pno31, cs np1 vvz pno31 p-acp dt n1.
(34) sermon (DIV1)
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10069
So whilst we do the Devil service, and are led by him according to his will, we find not those fightings without and terrors within; we are not sensible of molestation,
So while we do the devil service, and Are led by him according to his will, we find not those fightings without and terrors within; we Are not sensible of molestation,
av cs pns12 vdb dt n1 n1, cc vbr vvn p-acp pno31 vvg p-acp po31 n1, pns12 vvb xx d n2-vvg p-acp cc n2 a-acp; pns12 vbr xx j pp-f n1,
(34) sermon (DIV1)
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10070
but run on with ease in those wayes which lead unto death: but when upon better deliberation we resolve with our selves to shake off his yoke;
but run on with ease in those ways which led unto death: but when upon better deliberation we resolve with our selves to shake off his yoke;
cc-acp vvb a-acp p-acp n1 p-acp d n2 r-crq vvb p-acp n1: cc-acp c-crq p-acp jc n1 pns12 vvb p-acp po12 n2 pc-acp vvi a-acp po31 n1;
(34) sermon (DIV1)
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10071
and to fling his bonds from us, then he prepares his deadly weapons; he smites us with the hand, and smites us with the tongue;
and to fling his bonds from us, then he prepares his deadly weapons; he smites us with the hand, and smites us with the tongue;
cc pc-acp vvi po31 n2 p-acp pno12, cs pns31 vvz po31 j n2; pns31 vvz pno12 p-acp dt n1, cc vvz pno12 p-acp dt n1;
(34) sermon (DIV1)
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10072
he disgraces our endeavours, and disgraces the work it self;
he disgraces our endeavours, and disgraces the work it self;
pns31 vvz po12 n2, cc vvz dt n1 pn31 n1;
(34) sermon (DIV1)
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10073
he pursues us, as Laban did Jacob, flings his darts thick after us, and every day multiplies his tentations.
he pursues us, as Laban did Jacob, flings his darts thick After us, and every day multiplies his tentations.
pns31 vvz pno12, c-acp np1 vdd np1, vvz po31 n2 j p-acp pno12, cc d n1 vvz po31 n2.
(34) sermon (DIV1)
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10171
Invidia primùm mordax suis; Envy hath a venomous tooth, but it is first fastned in it self.Invidia primùm mordax suis; Envy hath a venomous tooth, but it is First fastened in it self.
np1 fw-la fw-la fw-la; n1 vhz dt j n1, cc-acp pn31 vbz ord vvn p-acp pn31 n1.
(34) sermon (DIV1)
415
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10074
When Jacob had sent all he had over the brook Jabboh, and was left alone, the Text says, a man wrestled with him until the breaking of the day.
When Jacob had sent all he had over the brook Jabboh, and was left alone, the Text Says, a man wrestled with him until the breaking of the day.
c-crq np1 vhd vvn d pns31 vhd p-acp dt n1 np1, cc vbds vvn av-j, dt n1 vvz, dt n1 vvd p-acp pno31 p-acp dt n-vvg pp-f dt n1.
(34) sermon (DIV1)
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10075
I cannot but reject the phansie of Procopius out of the Rabines, That this Man was no other but the Devil:
I cannot but reject the fancy of Procopius out of the Rabines, That this Man was no other but the devil:
pns11 vmbx p-acp vvi dt n1 pp-f np1 av pp-f dt n2, cst d n1 vbds dx j-jn p-acp dt n1:
(34) sermon (DIV1)
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10076
yet the reason upon which they grounded their opinion is it self grounded upon a truth:
yet the reason upon which they grounded their opinion is it self grounded upon a truth:
av dt n1 p-acp r-crq pns32 vvd po32 n1 vbz pn31 n1 vvn p-acp dt n1:
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10077
That the Devil did now invade and set upon him because he was now slipt out of his hands,
That the devil did now invade and Set upon him Because he was now slipped out of his hands,
cst dt n1 vdd av vvi cc vvi p-acp pno31 c-acp pns31 vbds av vvn av pp-f po31 n2,
(34) sermon (DIV1)
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10078
and had withdrawn himself out of that place where Idolatry breathed, that he might worship God in sincerity and truth.
and had withdrawn himself out of that place where Idolatry breathed, that he might worship God in sincerity and truth.
cc vhd vvn px31 av pp-f d n1 c-crq n1 vvd, cst pns31 vmd vvi np1 p-acp n1 cc n1.
(34) sermon (DIV1)
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10079
For thus doth the Devil present himself unto us in a shape of beauty and delight,
For thus does the devil present himself unto us in a shape of beauty and delight,
p-acp av vdz dt n1 vvb px31 p-acp pno12 p-acp dt n1 pp-f n1 cc n1,
(34) sermon (DIV1)
414
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10080
like an Angel of light, whilst we sleep in darkness, but when we are awake and bestir our selves to fly from that wrath which is now visible to our eye, he sets upon us,
like an Angel of Light, while we sleep in darkness, but when we Are awake and Bestir our selves to fly from that wrath which is now visible to our eye, he sets upon us,
av-j dt n1 pp-f n1, cs pns12 vvb p-acp n1, cc-acp c-crq pns12 vbr j cc vvb po12 n2 pc-acp vvi p-acp d n1 r-crq vbz av j p-acp po12 n1, pns31 vvz p-acp pno12,
(34) sermon (DIV1)
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10081
and wrestles with us, toucheth the hollow of our thigh, puts it out of joynt, that we may faint and sink under our resolution.
and wrestles with us, touches the hollow of our thigh, puts it out of joint, that we may faint and sink under our resolution.
cc vvz p-acp pno12, vvz dt j-jn pp-f po12 n1, vvz pn31 av pp-f n1, cst pns12 vmb vvi cc vvi p-acp po12 n1.
(34) sermon (DIV1)
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10082
Non obsidet mortuos, sed impugnat viventes, he fights not against the dead, but the living. Non impugnat adversarius nisi milites Christi, saith Cyprian;Non obsidet Mortuos, sed impugnat viventes, he fights not against the dead, but the living. Non impugnat Adversarius nisi Militias Christ, Says Cyprian;
fw-fr fw-la j, fw-la fw-la fw-la, pns31 vvz xx p-acp dt j, cc-acp dt n-vvg. fw-fr fw-la fw-la fw-la n2 fw-la, vvz np1;
(34) sermon (DIV1)
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10083
Christs Adversary strikes at none but Christs souldiers. Those who are down already he passeth by;
Christ Adversary strikes At none but Christ Soldiers. Those who Are down already he passes by;
npg1 n1 vvz p-acp pix p-acp npg1 n2. d r-crq vbr a-acp av pns31 vvz p-acp;
(34) sermon (DIV1)
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10084
but his malice heaves at them that stand, that they may fall. He will not bestow a dart upon thee while thou art dead in sin:
but his malice heaves At them that stand, that they may fallen. He will not bestow a dart upon thee while thou art dead in since:
cc-acp po31 n1 vvz p-acp pno32 cst vvb, cst pns32 vmb vvi. pns31 vmb xx vvi dt n1 p-acp pno21 cs pns21 vb2r j p-acp n1:
(34) sermon (DIV1)
414
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10085
but when thou beginnest to breathe in the land of the living, then his fiery weapons fly about.
but when thou beginnest to breathe in the land of the living, then his fiery weapons fly about.
cc-acp c-crq pns21 vv2 pc-acp vvi p-acp dt n1 pp-f dt j-vvg, cs po31 j n2 vvb a-acp.
(34) sermon (DIV1)
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10086
He sets not upon thee in the stews, or in the tavern, or in a seditious rout;
He sets not upon thee in the Stews, or in the tavern, or in a seditious rout;
pns31 vvz xx p-acp pno21 p-acp dt n2, cc p-acp dt n1, cc p-acp dt j n1;
(34) sermon (DIV1)
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10087
for this is his own work, and he fights not against himself:
for this is his own work, and he fights not against himself:
p-acp d vbz po31 d n1, cc pns31 vvz xx p-acp px31:
(34) sermon (DIV1)
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10088
but he sets upon thee in the holy City, in the Temple, in the congregation of Saints.
but he sets upon thee in the holy city, in the Temple, in the congregation of Saints.
cc-acp pns31 vvz p-acp pno21 p-acp dt j n1, p-acp dt n1, p-acp dt n1 pp-f n2.
(34) sermon (DIV1)
414
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10089
If thou hast a good thought, he will strive to strangle it in the birth: If thou speakest a good word, he will silence thee:
If thou hast a good Thought, he will strive to strangle it in the birth: If thou Speakest a good word, he will silence thee:
cs pns21 vh2 dt j n1, pns31 vmb vvi pc-acp vvi pn31 p-acp dt n1: cs pns21 vv2 dt j n1, pns31 vmb vvi pno21:
(34) sermon (DIV1)
414
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10090
If thou hast built up a strong resolution to defie him, his deadly weapons are up to beat it down and demolish it:
If thou hast built up a strong resolution to defy him, his deadly weapons Are up to beatrice it down and demolish it:
cs pns21 vh2 vvn a-acp dt j n1 pc-acp vvi pno31, po31 j n2 vbr a-acp pc-acp vvi pn31 a-acp cc vvi pn31:
(34) sermon (DIV1)
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10091
But if thou strive forward to the top of Sion, to the top of perfection, then to stagger thee and tumble thee down, is his master-piece.
But if thou strive forward to the top of Sion, to the top of perfection, then to stagger thee and tumble thee down, is his masterpiece.
cc-acp cs pns21 vvb av-j p-acp dt n1 pp-f np1, p-acp dt n1 pp-f n1, cs pc-acp vvi pno21 cc vvi pno21 a-acp, vbz po31 n1.
(34) sermon (DIV1)
414
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10092
He deals with us as the Aegyptians did with the Hebrews:
He deals with us as the egyptians did with the Hebrews:
pns31 vvz p-acp pno12 p-acp dt njp2 vdd p-acp dt njp2:
(34) sermon (DIV1)
414
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10093
For two hundred years they were in slavery indeed, but their burdens were not so great.
For two hundred Years they were in slavery indeed, but their burdens were not so great.
c-acp crd crd n2 pns32 vbdr p-acp n1 av, cc-acp po32 n2 vbdr xx av j.
(34) sermon (DIV1)
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10172
It is the pain and death of our Enemy not only to be punished with his own sin, but with our goodness;
It is the pain and death of our Enemy not only to be punished with his own since, but with our Goodness;
pn31 vbz dt n1 cc n1 pp-f po12 n1 xx av-j pc-acp vbi vvn p-acp po31 d n1, cc-acp p-acp po12 n1;
(34) sermon (DIV1)
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10094
When they spoke of sacrificing to the Lord, the Aegyptians upbraid them with idleness; Vacant, idcirco vociferantur, They are idle; and therefore they say, Let us go and sacrifice.
When they spoke of sacrificing to the Lord, the egyptians upbraid them with idleness; Vacant, Idcirco vociferantur, They Are idle; and Therefore they say, Let us go and sacrifice.
c-crq pns32 vvd pp-f vvg p-acp dt n1, dt njp2 vvb pno32 p-acp n1; j, fw-la fw-la, pns32 vbr j; cc av pns32 vvb, vvb pno12 vvi cc vvi.
(34) sermon (DIV1)
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10095
But when they thought of flight, and desired to depart out of those coasts;
But when they Thought of flight, and desired to depart out of those coasts;
cc-acp c-crq pns32 vvd pp-f n1, cc vvd pc-acp vvi av pp-f d n2;
(34) sermon (DIV1)
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10096
when Moses and Aaron cry, Let the people go; then Pharaoh cryes, Get ye to your burdens. OPPRIMANTUR OPERIBUS;
when Moses and Aaron cry, Let the people go; then Pharaoh cries, Get you to your burdens. OPPRIMANTUR OPERIBUS;
c-crq np1 cc np1 vvb, vvb dt n1 vvb; cs np1 vvz, vvb pn22 p-acp po22 n2. fw-la fw-la;
(34) sermon (DIV1)
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10097
Let there more work be laid upon them, and let them labor therein. In this manner doth our enemy deal with us.Let there more work be laid upon them, and let them labour therein. In this manner does our enemy deal with us.
vvb a-acp av-dc vvi vbi vvn p-acp pno32, cc vvb pno32 vvi av. p-acp d n1 vdz po12 n1 vvi p-acp pno12.
(34) sermon (DIV1)
414
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10098
When we willingly serve him, when we are as ready to take a bate as he is to offer it,
When we willingly serve him, when we Are as ready to take a bore as he is to offer it,
c-crq pns12 av-j vvi pno31, c-crq pns12 vbr a-acp j pc-acp vvi dt n1 c-acp pns31 vbz pc-acp vvi pn31,
(34) sermon (DIV1)
414
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10099
when we are pleased with his flattery, and fall down to those Idols which he sets up, he is not rough and fierce, but a gentle Devil:
when we Are pleased with his flattery, and fallen down to those Idols which he sets up, he is not rough and fierce, but a gentle devil:
c-crq pns12 vbr vvn p-acp po31 n1, cc vvi a-acp p-acp d n2 r-crq pns31 vvz a-acp, pns31 vbz xx j cc j, cc-acp dt j n1:
(34) sermon (DIV1)
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but when we bid him go, when we shake off his fetters, then he is a tyrant.
but when we bid him go, when we shake off his fetters, then he is a tyrant.
cc-acp c-crq pns12 vvb pno31 vvi, c-crq pns12 vvb a-acp po31 n2, cs pns31 vbz dt n1.
(34) sermon (DIV1)
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10101
The application is St. Bernards, That he layes a greater task of brick upon those who are going out of Aegypt.
The application is Saint Bernards, That he lays a greater task of brick upon those who Are going out of Egypt.
dt n1 vbz n1 npg1, cst pns31 vvz dt jc n1 pp-f n1 p-acp d r-crq vbr vvg av pp-f np1.
(34) sermon (DIV1)
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10102
St. Chrysostom Hom. 31. in Gen. compares him to a Pirate, who hoiseth up sails, and follows those ships which are fullest laden.
Saint Chrysostom Hom. 31. in Gen. compares him to a Pirate, who hoiseth up sails, and follows those ships which Are Fullest laden.
n1 np1 np1 crd p-acp np1 vvz pno31 p-acp dt n1, r-crq vvz a-acp n2, cc vvz d n2 r-crq vbr js vvn.
(34) sermon (DIV1)
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10103
Whilst we are no better then dungboats, and carry about with us nothing but the filth and corruption of the wo•ld, he never makes after us:
While we Are no better then dungboats, and carry about with us nothing but the filth and corruption of the wo•ld, he never makes After us:
cs pns12 vbr dx jc cs n2, cc vvi a-acp p-acp pno12 pix cc-acp dt n1 cc n1 pp-f dt n1, pns31 av-x vvz p-acp pno12:
(34) sermon (DIV1)
414
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10104
But when we are Merchants ships, well fraughted with gold and precious jewels, when we carry about with us the rich Pearl in the Gospel,
But when we Are Merchant's ships, well fraughted with gold and precious Jewels, when we carry about with us the rich Pearl in the Gospel,
cc-acp c-crq pns12 vbr n2 n2, av vvn p-acp n1 cc j n2, c-crq pns12 vvb a-acp p-acp pno12 dt j n1 p-acp dt n1,
(34) sermon (DIV1)
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10105
when he sees us full of Righteousness and Holiness, well ballasted with cheerful Devotion, with watchful Circumspection, with regular Zeal, with that inestimable wealth which makes us rich unto God;
when he sees us full of Righteousness and Holiness, well ballasted with cheerful Devotion, with watchful Circumspection, with regular Zeal, with that inestimable wealth which makes us rich unto God;
c-crq pns31 vvz pno12 j pp-f n1 cc n1, av vvn p-acp j n1, p-acp j n1, p-acp j n1, p-acp cst j n1 r-crq vvz pno12 j p-acp np1;
(34) sermon (DIV1)
414
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10106
then his envy is on the rack, then his hell is increascd, then he winds about and seeks opportunities to grapple with and boord this elected vessel, this vessel of such a burden. This indeed is a prize.
then his envy is on the rack, then his hell is increascd, then he winds about and seeks opportunities to grapple with and board this elected vessel, this vessel of such a burden. This indeed is a prize.
av po31 n1 vbz p-acp dt n1, cs po31 n1 vbz vvn, cs pns31 n2 a-acp cc vvz n2 pc-acp vvi p-acp cc n1 d j-vvn n1, d n1 pp-f d dt n1. np1 av vbz dt n1.
(34) sermon (DIV1)
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10107
When the people of Israel were now gone out of Aegypt, God gave them a Law,
When the people of Israel were now gone out of Egypt, God gave them a Law,
c-crq dt n1 pp-f np1 vbdr av vvn av pp-f np1, np1 vvd pno32 dt n1,
(34) sermon (DIV1)
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10108
and, he gave unto Moses two tables of testimony, tables of stone, which he had written with his own finger, that so they might be taught to renounce the rites and ceremonies of the Aegyptians,
and, he gave unto Moses two tables of testimony, tables of stone, which he had written with his own finger, that so they might be taught to renounce the Rites and ceremonies of the egyptians,
cc, pns31 vvd p-acp np1 crd n2 pp-f n1, n2 pp-f n1, r-crq pns31 vhd vvn p-acp po31 d n1, cst av pns32 vmd vbi vvn pc-acp vvi dt n2 cc n2 pp-f dt njp2,
(34) sermon (DIV1)
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10109
and be rightly instructed in the worship of the true God. This was an object the Devil could not look on:
and be rightly instructed in the worship of the true God. This was an Object the devil could not look on:
cc vbi av-jn vvn p-acp dt n1 pp-f dt j np1. d vbds dt n1 dt n1 vmd xx vvi p-acp:
(34) sermon (DIV1)
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10110
For it presented that Law to the eye of the people which led them to true religion, to the detestation of the superstition of the Aegyptians, to the abolishing of all evil customes, to the exstirpation of Idolatry, to the reformation of their manners, to the worship of the true God.
For it presented that Law to the eye of the people which led them to true Religion, to the detestation of the Superstition of the egyptians, to the abolishing of all evil customs, to the extirpation of Idolatry, to the Reformation of their manners, to the worship of the true God.
c-acp pn31 vvd cst n1 p-acp dt n1 pp-f dt n1 r-crq vvd pno32 p-acp j n1, p-acp dt n1 pp-f dt n1 pp-f dt njp2, p-acp dt n-vvg pp-f d j-jn n2, p-acp dt n1 pp-f n1, p-acp dt n1 pp-f po32 n2, p-acp dt n1 pp-f dt j np1.
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And therefore he works upon the people to work upon Aaron, to make them Gods, as if he who had delivered them so often were none.
And Therefore he works upon the people to work upon Aaron, to make them God's, as if he who had Delivered them so often were none.
cc av pns31 vvz p-acp dt n1 pc-acp vvi p-acp np1, pc-acp vvi pno32 n2, c-acp cs pns31 r-crq vhd vvn pno32 av av vbdr pix.
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Up, say they, make us Gods which shall go before us. At which sight Moses was angry, and brake the tables beneath the mount. Up, say they, make us God's which shall go before us. At which sighed Moses was angry, and brake the tables beneath the mount.
a-acp, vvb pns32, vvb pno12 n2 r-crq vmb vvi p-acp pno12. p-acp r-crq n1 np1 vbds j, cc vvd dt n2 p-acp dt n1.
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And so for a God they had a Calf, and for a Divine Law they had their own Invention.
And so for a God they had a Calf, and for a Divine Law they had their own Invention.
cc av p-acp dt n1 pns32 vhd dt n1, cc p-acp dt j-jn n1 pns32 vhd po32 d n1.
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So busie is this enemy to digg at the very first foundations of Religion, or upon them to raise his own work:
So busy is this enemy to dig At the very First foundations of Religion, or upon them to raise his own work:
av j vbz d n1 p-acp vvb p-acp dt av ord n2 pp-f n1, cc p-acp pno32 pc-acp vvi po31 d n1:
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And wheresoever the finger of God is, there doth he lay his claw. If God make Tables of stone, he will set up a Calf.
And wheresoever the finger of God is, there does he lay his claw. If God make Tables of stone, he will Set up a Calf.
cc c-crq dt n1 pp-f np1 vbz, pc-acp vdz pns31 vvi po31 n1. cs np1 vvb n2 pp-f n1, pns31 vmb vvi a-acp dt n1.
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And this our great Captain hath taught us both by his example here, and by his parable Matth. 13. 24. The sower sowed good seed in his ground:
And this our great Captain hath taught us both by his Exampl Here, and by his parable Matthew 13. 24. The sour sowed good seed in his ground:
cc d po12 j n1 vhz vvn pno12 d p-acp po31 n1 av, cc p-acp po31 n1 np1 crd crd dt j vvd j n1 p-acp po31 n1:
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but while men slept, his enemy came, and sowed tares amongst the wheat; SUPERSEMINAVIT; So the Vulgar renders it.but while men slept, his enemy Come, and sowed tares among the wheat; SUPERSEMINAVIT; So the vulgar renders it.
cc-acp cs n2 vvd, po31 n1 vvd, cc j-vvn n2 p-acp dt n1; n1; av dt j vvz pn31.
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Super seminavit, non seminavit, saith Chrysostome: He did not sow it, as the Wheat, but sowed it upon.Super seminavit, non seminavit, Says Chrysostom: He did not sow it, as the Wheat, but sowed it upon.
fw-la fw-la, fw-la fw-la, vvz np1: pns31 vdd xx vvi pn31, c-acp dt n1, cc-acp vvd pn31 p-acp.
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Praecedunt Creatoris bona, mala Diaboli post sequuntur; The good things of God are first; the Devils work is after.Praecedunt Creatoris Bona, mala Diaboli post sequuntur; The good things of God Are First; the Devils work is After.
fw-la np1 fw-la, fw-la np1 fw-la fw-la; dt j n2 pp-f np1 vbr ord; dt ng1 n1 vbz a-acp.
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Malum non est natura, sed accidens; The growth of evil is not natural, but accidental. When the good seed is in the ground, then comes the Devil with his supersemination:Malum non est Nature, sed Accidents; The growth of evil is not natural, but accidental. When the good seed is in the ground, then comes the devil with his supersemination:
fw-la fw-fr fw-la fw-la, fw-la fw-la; dt n1 pp-f n-jn vbz xx j, cc-acp j. c-crq dt j n1 vbz p-acp dt n1, av vvz dt n1 p-acp po31 n1:
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and he flings his Tares not in the midst of the Thorns, but in the midst of the Wheat.
and he flings his Tares not in the midst of the Thorns, but in the midst of the Wheat.
cc pns31 vvz po31 n2 xx p-acp dt n1 pp-f dt n2, cc-acp p-acp dt n1 pp-f dt n1.
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He strives to choke the best fruit:
He strives to choke the best fruit:
pns31 vvz pc-acp vvi dt js n1:
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he strives to sow sin amongst the Saints, contentions amongst the Peaceable, craft amongst the Simple, wickedness amongst Innocents.
he strives to sow since among the Saints, contentions among the Peaceable, craft among the Simple, wickedness among Innocents.
pns31 vvz pc-acp vvi n1 p-acp dt n2, n2 p-acp dt j, n1 p-acp dt j, n1 p-acp n2-jn.
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His sowing is not amongst the Thorns, but the Wheat, not so much to have any fruitful increase of his Tares, as to destroy the Wheat;
His sowing is not among the Thorns, but the Wheat, not so much to have any fruitful increase of his Tares, as to destroy the Wheat;
po31 vvg vbz xx p-acp dt n2, cc-acp dt n1, xx av av-d pc-acp vhi d j n1 pp-f po31 n2, c-acp pc-acp vvi dt n1;
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not to take the guilty, but to slay the innocent.
not to take the guilty, but to slay the innocent.
xx pc-acp vvi dt j, cc-acp pc-acp vvi dt j-jn.
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Of this practice of his we have a fair resemblance Judg. 6. 3. When Israel had sown, the Midianites came up,
Of this practice of his we have a fair resemblance Judges 6. 3. When Israel had sown, the midianites Come up,
pp-f d n1 pp-f po31 n1 vhb dt j n1 np1 crd crd c-crq np1 vhd vvn, dt np2 vvd a-acp,
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and the Amalekites, and the children of the east, even they came up against them,
and the Amalekites, and the children of the east, even they Come up against them,
cc dt n2, cc dt n2 pp-f dt n1, av pns32 vvd a-acp p-acp pno32,
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and encamped against them, and destroyed the encrease of the earth, so that they were greatly impoverished. Even thus it comes to pass, saith the Father, that when by our spiritual industry and influence from above we have brought forth much fruit, filled our garners with the fruits of holiness,and encamped against them, and destroyed the increase of the earth, so that they were greatly impoverished. Even thus it comes to pass, Says the Father, that when by our spiritual industry and influence from above we have brought forth much fruit, filled our garners with the fruits of holiness,
cc vvn p-acp pno32, cc vvd dt n1 pp-f dt n1, av cst pns32 vbdr av-j vvd. av av pn31 vvz pc-acp vvi, vvz dt n1, cst c-crq p-acp po12 j n1 cc n1 p-acp a-acp pns12 vhb vvn av d n1, vvn po12 n2 p-acp dt n2 pp-f n1,
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and laid up many rich ears in the closet of our conscience, then by negligence and improvidence these seeds corrupt,
and laid up many rich ears in the closet of our conscience, then by negligence and improvidence these seeds corrupt,
cc vvd a-acp d j n2 p-acp dt n1 pp-f po12 n1, av p-acp n1 cc n1 d n2 vvi,
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and our whole crop and harvest is lost.
and our Whole crop and harvest is lost.
cc po12 j-jn n1 cc n1 vbz vvn.
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But indeed the Midianites here and the Amalekites came upon the men of Israel when they had sowen, made haste to their seed-time rather than their harvest:
But indeed the midianites Here and the Amalekites Come upon the men of Israel when they had sown, made haste to their seedtime rather than their harvest:
p-acp av dt np2 av cc dt np2 vvd p-acp dt n2 pp-f np1 c-crq pns32 vhd vvn, vvn n1 p-acp po32 n1 av-c cs po32 n1:
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And this more fully expresseth the malice of our Enemy, whose craft and policy it is rather to stay our beginnings, which are but weak,
And this more Fully Expresses the malice of our Enemy, whose craft and policy it is rather to stay our beginnings, which Are but weak,
cc d av-dc av-j vvz dt n1 pp-f po12 n1, rg-crq n1 cc n1 pn31 vbz av-c pc-acp vvi po12 n2, r-crq vbr cc-acp j,
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then to slay till we are built up as a temple of the holy Ghost. For then his work will be harder, and he will have less hope to prevail.
then to slay till we Are built up as a temple of the holy Ghost. For then his work will be harder, and he will have less hope to prevail.
av pc-acp vvi c-acp pns12 vbr vvn a-acp p-acp dt n1 pp-f dt j n1. p-acp cs po31 n1 vmb vbi jc, cc pns31 vmb vhi dc n1 pc-acp vvi.
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Cùm Divina lux in mentes humanas spargitur, saith Gregory, mox ab occulto adversario contra fulgentem mentem tentamenta succrescunt; When God spreads the beams of Divine illumination,Cùm Divine lux in mentes humanas spargitur, Says Gregory, mox ab occulto adversario contra fulgentem mentem tentamenta succrescunt; When God spreads the beams of Divine illumination,
fw-la np1 fw-la p-acp n2 fw-la fw-la, vvz np1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la; c-crq np1 vvz dt n2 pp-f j-jn n1,
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then the Devil comes with his mist. When God renews us every day, the Devil winnows us every day.
then the devil comes with his missed. When God renews us every day, the devil winnows us every day.
cs dt n1 vvz p-acp po31 n1. c-crq np1 vvz pno12 d n1, dt n1 vvz pno12 d n1.
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When God commands, the Devil tempts. As God hath his promises, so hath the Devil his.
When God commands, the devil tempts. As God hath his promises, so hath the devil his.
c-crq np1 vvz, dt n1 vvz. p-acp np1 vhz po31 n2, av vhz dt n1 po31.
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As God threatens, so the Devil threatens.
As God threatens, so the devil threatens.
p-acp np1 vvz, av dt n1 vvz.
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As God inspires us, so the Devil insinuates, and is never more busie about us then when God dwelleth in us and we in him.
As God inspires us, so the devil insinuates, and is never more busy about us then when God dwells in us and we in him.
p-acp np1 vvz pno12, av dt n1 vvz, cc vbz av-x av-dc j p-acp pno12 av c-crq np1 vvz p-acp pno12 cc pns12 p-acp pno31.
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Then he raiseth up Midianites and Amalekites, then he brings up his troops against us; then he plyes our Sense and our Phansie;
Then he Raiseth up midianites and Amalekites, then he brings up his troops against us; then he plies our Sense and our Fancy;
cs pns31 vvz p-acp np2 cc np2, cs pns31 vvz a-acp po31 n2 p-acp pno12; av pns31 vvz po12 n1 cc po12 n1;
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puts sharpness upon that Goodness which we delight in, and gives a pleasant relish to that Sin which we detest;
puts sharpness upon that goodness which we delight in, and gives a pleasant relish to that since which we detest;
vvz n1 p-acp d n1 r-crq pns12 vvb p-acp, cc vvz dt j n1 p-acp d n1 r-crq pns12 vvb;
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makes our friends our enemies, to drive us from piety, and our enemies our friends, to allure us to sin.
makes our Friends our enemies, to drive us from piety, and our enemies our Friends, to allure us to since.
vvz po12 n2 po12 n2, pc-acp vvi pno12 p-acp n1, cc po12 n2 po12 n2, pc-acp vvi pno12 p-acp n1.
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When David desired to learn Gods statutes, presently it follows, The proud have forged a lye against me:
When David desired to Learn God's statutes, presently it follows, The proud have forged a lie against me:
c-crq np1 vvd pc-acp vvi npg1 n2, av-j pn31 vvz, dt j vhi vvn dt n1 p-acp pno11:
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Quantò magìs Deo servis, tantò magìs in te excitas adversarios; The more thou servest God, the more rubs thou shalt meet with, saith St. Ambrose.Quantò magìs God servis, tantò magìs in te excitas Adversaries; The more thou servest God, the more rubs thou shalt meet with, Says Saint Ambrose.
fw-la fw-la fw-la fw-la, fw-la fw-la p-acp fw-la fw-la n2; dt av-dc pns21 vv2 np1, dt dc n2 pns21 vm2 vvi p-acp, vvz n1 np1.
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The stronger thy resolution is to that which is good, the more violent will be the temptation to that which is evil. In a word;
The Stronger thy resolution is to that which is good, the more violent will be the temptation to that which is evil. In a word;
dt jc av n1 vbz pc-acp d r-crq vbz j, dt av-dc j vmb vbi dt n1 p-acp d r-crq vbz j-jn. p-acp dt n1;
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Thou shalt never find more enemies then when God is thy friend.
Thou shalt never find more enemies then when God is thy friend.
pns21 vm2 av-x vvi dc n2 cs c-crq np1 vbz po21 n1.
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We see our Saviour did no sooner prepare himself to his office, but presently the Tempter comes to him,
We see our Saviour did no sooner prepare himself to his office, but presently the Tempter comes to him,
pns12 vvb po12 n1 vdd dx av-c vvi px31 p-acp po31 n1, cc-acp av-j dt n1 vvz p-acp pno31,
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even Lucifer himself, saith St. Augustine, that arch-devil, saith Chrysostome, who as he exeeeded other spirits in the excellency of his nature,
even Lucifer himself, Says Saint Augustine, that Arch-devil, Says Chrysostom, who as he exeeeded other spirits in the excellency of his nature,
av np1 px31, vvz n1 np1, cst n1, vvz np1, r-crq c-acp pns31 vvd j-jn n2 p-acp dt n1 pp-f po31 n1,
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so he was more subtle and working in his tentations. Nor doth he set upon Christ once, but often.
so he was more subtle and working in his tentations. Nor does he Set upon christ once, but often.
av pns31 vbds av-dc j cc vvg p-acp po31 n2. ccx vdz pns31 vvi p-acp np1 a-acp, cc-acp av.
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Tentabatur à Satana, saith St. Mark, he was tempted; Which doth not only signifie the act,Tentabatur à Satan, Says Saint Mark, he was tempted; Which does not only signify the act,
fw-la fw-fr np1, vvz n1 n1, pns31 vbds vvn; r-crq vdz xx av-j vvi dt n1,
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but import the frequencie of tentations.
but import the frequency of tentations.
cc-acp vvb dt n1 pp-f n2.
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And this he suffered not from one Devil alone, but from many, as Eusebius thinks, Lib. 9. De Demonstr. Evang. even then when the holy Ghost had descended upon him: that as God had approved him by his voice,
And this he suffered not from one devil alone, but from many, as Eusebius thinks, Lib. 9. De Demonstor. Evangelist even then when the holy Ghost had descended upon him: that as God had approved him by his voice,
cc d pns31 vvd xx p-acp crd n1 av-j, cc-acp p-acp d, c-acp np1 vvz, np1 crd fw-fr n1. np1 av av c-crq dt j n1 vhd vvn p-acp pno31: cst p-acp np1 vhd vvn pno31 p-acp po31 n1,
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so the Devil might try him by his;
so the devil might try him by his;
av dt n1 vmd vvi pno31 p-acp png31;
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that as he had been baptized with water and the holy Ghost, so he might baptize him with fire;
that as he had been baptised with water and the holy Ghost, so he might baptise him with fire;
cst c-acp pns31 vhd vbn vvn p-acp n1 cc dt j n1, av pns31 vmd vvi pno31 p-acp n1;
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that as God did crown him with joy, so he might crown him with thorns. Agnosce in Christo haereditatem tuam.
that as God did crown him with joy, so he might crown him with thorns. Agnosce in Christ haereditatem tuam.
cst c-acp np1 vdd vvi pno31 p-acp n1, av pns31 vmd vvi pno31 p-acp n2. np1 p-acp fw-la fw-la fw-la.
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We may see in part the lot of our inheritance. Born we are to glory, but born withall to temptations;
We may see in part the lot of our inheritance. Born we Are to glory, but born withal to temptations;
pns12 vmb vvi p-acp n1 dt n1 pp-f po12 n1. np1 pns12 vbr p-acp n1, cc-acp vvn av p-acp n2;
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in greatest danger, when we are walking out of it; then most violently assaulted, when we begin to overcome;
in greatest danger, when we Are walking out of it; then most violently assaulted, when we begin to overcome;
p-acp js n1, c-crq pns12 vbr vvg av pp-f pn31; av av-ds av-j vvn, c-crq pns12 vvb pc-acp vvi;
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when we are fallen, not able to rise; and when we are risen up, most ready to fall.
when we Are fallen, not able to rise; and when we Are risen up, most ready to fallen.
c-crq pns12 vbr vvn, xx j pc-acp vvi; cc c-crq pns12 vbr vvn a-acp, av-ds j pc-acp vvi.
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We might here enlarge our Discourse: but I had rather tender you the reasons Why it is so.
We might Here enlarge our Discourse: but I had rather tender you the Reasons Why it is so.
pns12 vmd av vvi po12 n1: cc-acp pns11 vhd av-c vvb pn22 dt n2 c-crq pn31 vbz av.
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And we draw the first from the Envy of the Devil, who cannot behold God,
And we draw the First from the Envy of the devil, who cannot behold God,
cc pns12 vvb dt ord p-acp dt n1 pp-f dt n1, r-crq vmbx vvi np1,
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nor any thing that is like unto him, but is troubled with his beauty, and is troubled with the least reflexion of his beauty;
nor any thing that is like unto him, but is troubled with his beauty, and is troubled with the least reflection of his beauty;
ccx d n1 cst vbz av-j p-acp pno31, cc-acp vbz vvn p-acp po31 n1, cc vbz vvn p-acp dt ds n1 pp-f po31 n1;
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10161
is troubled with his infinite goodness, and is troubled with his created goodness; is troubled with his nature, and is troubled with his name.
is troubled with his infinite Goodness, and is troubled with his created Goodness; is troubled with his nature, and is troubled with his name.
vbz vvn p-acp po31 j n1, cc vbz vvn p-acp po31 j-vvn n1; vbz vvn p-acp po31 n1, cc vbz vvn p-acp po31 n1.
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Who if he could, would rob God of his purchase, and would overthrow the heavens, and all that ever God made, all the created substances in the world.
Who if he could, would rob God of his purchase, and would overthrow the heavens, and all that ever God made, all the created substances in the world.
r-crq cs pns31 vmd, vmd vvi np1 pp-f po31 n1, cc vmd vvi dt n2, cc d cst av np1 vvd, d dt j-vvn n2 p-acp dt n1.
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10163
Pervicacissimus hostis, nunquam otium sui patitur, saith Tertullian; His malice is so great that he is never at rest.Pervicacissimus hostis, Never otium sui patitur, Says Tertullian; His malice is so great that he is never At rest.
np1 fw-la, fw-la n1 fw-la fw-la, vvz np1; po31 n1 vbz av j cst pns31 vbz av-x p-acp n1.
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He watcheth every good thing in its bud to nip it, in its blossom to blast it, in its fruit to spoil it.
He watches every good thing in its bud to nip it, in its blossom to blast it, in its fruit to spoil it.
pns31 vvz d j n1 p-acp po31 n1 pc-acp vvi pn31, p-acp po31 n1 pc-acp vvi pn31, p-acp po31 n1 pc-acp vvi pn31.
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10165
And then he rageth most when man is delivered from his rage. Tunc accenditur cùm exstinguitur; Then is he most enflamed when his darts are quencht.
And then he rages most when man is Delivered from his rage. Tunc accenditur cùm exstinguitur; Then is he most inflamed when his darts Are quenched.
cc av pns31 vvz av-ds c-crq n1 vbz vvn p-acp po31 n1. fw-la fw-la fw-la fw-la; av vbz pns31 av-ds vvn c-crq po31 n2 vbr vvn.
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10166
And indeed this is the nature of Envy, to be restless, never to sleep. The Hebrews express Envy by the Eye;
And indeed this is the nature of Envy, to be restless, never to sleep. The Hebrews express Envy by the Eye;
cc av d vbz dt n1 pp-f n1, pc-acp vbi j, av-x pc-acp vvi. dt njp2 vvb n1 p-acp dt n1;
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10167
Why is thy eye evil? that is, Why art thou envious? The Devil hath an eye which is alwayes open, observing not only the fruits of Holiness, but the very seeds.Why is thy eye evil? that is, Why art thou envious? The devil hath an eye which is always open, observing not only the fruits of Holiness, but the very seeds.
c-crq vbz po21 n1 j-jn? cst vbz, q-crq vb2r pns21 j? dt n1 vhz dt n1 r-crq vbz av j, vvg xx av-j dt n2 pp-f n1, cc-acp dt j n2.
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10168
The Poor that is envious looks with an evil eye upon the peny that another hath:
The Poor that is envious looks with an evil eye upon the penny that Another hath:
dt j cst vbz j vvz p-acp dt j-jn n1 p-acp dt n1 cst j-jn vhz:
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10169
He that is illiterate is angry with a letter: he that is weak wisheth all were cripples.
He that is illiterate is angry with a Letter: he that is weak wishes all were cripples.
pns31 cst vbz j vbz j p-acp dt n1: pns31 cst vbz j vvz d vbdr n2.
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This torments the Devil as much as Hell it self.
This torments the devil as much as Hell it self.
np1 vvz dt n1 c-acp d c-acp n1 pn31 n1.
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10173
not only to be grieved at his own overthrow, but at our hope of victory:
not only to be grieved At his own overthrow, but At our hope of victory:
xx av-j pc-acp vbi vvn p-acp po31 d n1, cc-acp p-acp po12 n1 pp-f n1:
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10175
but of a Star, yea at the least scintillation and glimpse of Goodness. A good thought is a look towards heaven;
but of a Star, yea At the least scintillation and glimpse of goodness. A good Thought is a look towards heaven;
cc-acp pp-f dt n1, uh p-acp dt ds n1 cc n1 pp-f n1. dt j n1 vbz dt n1 p-acp n1;
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10176
and this he strives to divert: A good profession is a profer; and he abates our strength in the way:
and this he strives to divert: A good profession is a proffer; and he abates our strength in the Way:
cc d pns31 vvz pc-acp vvi: dt j n1 vbz dt n1; cc pns31 vvz po12 n1 p-acp dt n1:
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10177
An Abba, Father, is a call to Love; and he strives to disinherit us.
an Abba, Father, is a call to Love; and he strives to disinherit us.
dt np1, n1, vbz dt n1 pc-acp vvi; cc pns31 vvz pc-acp vvi pno12.
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10178
Ever as we make forward, he is ready to assault us, placing horror in our way, that we may fear to proceed.
Ever as we make forward, he is ready to assault us, placing horror in our Way, that we may Fear to proceed.
av c-acp pns12 vvb av-j, pns31 vbz j pc-acp vvi pno12, vvg n1 p-acp po12 n1, cst pns12 vmb vvi pc-acp vvi.
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10179
And like a cunning enemy he sets upon us at our first onset, lest we gather strength.
And like a cunning enemy he sets upon us At our First onset, lest we gather strength.
cc av-j dt j-jn n1 pns31 vvz p-acp pno12 p-acp po12 ord n1, cs pns12 vvb n1.
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10180
He is NONLATINALPHABET, as Cyril speaks, fierce and violent in his opposition.
He is, as Cyril speaks, fierce and violent in his opposition.
pns31 vbz, c-acp np1 vvz, j cc j p-acp po31 n1.
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10181
A wise-man being askt how a man might preserve himself from the evil eye of Envy,
A Wiseman being asked how a man might preserve himself from the evil eye of Envy,
dt n1 vbg vvn c-crq dt n1 vmd vvi px31 p-acp dt j-jn n1 pp-f n1,
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10182
well replyed, Si nihil feliciter gesseris, If thou delight not in the practice of that which is good,
well replied, Si nihil feliciter gesseris, If thou delight not in the practice of that which is good,
av vvd, fw-mi fw-la fw-la fw-la, cs pns21 vvb xx p-acp dt n1 pp-f d r-crq vbz j,
(34) sermon (DIV1)
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10183
and beest not happy in thy undertakings.
and Best not happy in thy undertakings.
cc vb2s xx j p-acp po21 n2-vvg.
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10184
Extreme Misery hath this priviledge, that it stands out of the ken and reach of Envy.
Extreme Misery hath this privilege, that it Stands out of the ken and reach of Envy.
j-jn n1 vhz d n1, cst pn31 vvz av pp-f dt n1 cc n1 pp-f n1.
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10185
Therefore as St. Augustine tells us, Non invident archangelis angeli, the Angels do not envy the Arch-angels,
Therefore as Saint Augustine tells us, Non invident Archangels angeli, the Angels do not envy the Archangels,
av p-acp n1 np1 vvz pno12, fw-fr j fw-la fw-la, dt n2 vdb xx vvi dt n2,
(34) sermon (DIV1)
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10186
because they are both eminently good.
Because they Are both eminently good.
c-acp pns32 vbr av-d av-j j.
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10187
So we cannot think that the evil spirits do envy one another, because they are eminently evil and equally miserable.
So we cannot think that the evil spirits do envy one Another, Because they Are eminently evil and equally miserable.
av pns12 vmbx vvi cst dt j-jn n2 vdb vvi pi j-jn, c-acp pns32 vbr av-j j-jn cc av-j j.
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10188
It is therefore the duty of a Christian to make himself an object from the envy of Satan, to shew forth those good works which may provoke him, to build up that resolution which may anger him, to make that glorious profession which may torment him.
It is Therefore the duty of a Christian to make himself an Object from the envy of Satan, to show forth those good works which may provoke him, to built up that resolution which may anger him, to make that glorious profession which may torment him.
pn31 vbz av dt n1 pp-f dt njp pc-acp vvi px31 dt n1 p-acp dt n1 pp-f np1, pc-acp vvi av d j n2 r-crq vmb vvi pno31, pc-acp vvi a-acp d n1 r-crq vmb vvi pno31, pc-acp vvi d j n1 r-crq vmb vvi pno31.
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10189
For from his envy we cannot be free till we are like him, till we are Diaboli, (so his children are called in Scripture) Devils, as miserable as he.
For from his envy we cannot be free till we Are like him, till we Are Diaboli, (so his children Are called in Scripture) Devils, as miserable as he.
p-acp p-acp po31 n1 pns12 vmbx vbi j c-acp pns12 vbr av-j pno31, c-acp pns12 vbr np1, (av po31 n2 vbr vvn p-acp n1) n2, p-acp j c-acp pns31.
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10190
Whilst we lye, like dry bones, at the graves mouth, he is quiet and still;
While we lie, like dry bones, At the graves Mouth, he is quiet and still;
cs pns12 vvb, av-j j n2, p-acp dt n2 n1, pns31 vbz j-jn cc j;
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10191
he doth not admoenire, nor legiones adducere, he doth not besiege us, nor draw forth his troops and legions against us;
he does not admoenire, nor Legiones adducere, he does not besiege us, nor draw forth his troops and legions against us;
pns31 vdz xx n1, ccx fw-la fw-la, pns31 vdz xx vvi pno12, ccx vvi av po31 n2 cc n2 p-acp pno12;
(34) sermon (DIV1)
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10192
nec vult artem consumi ubi non potest ostendi, nor will he spend his art and cunning there where he cannot shew it:nec vult Artem consumi ubi non potest ostendi, nor will he spend his art and cunning there where he cannot show it:
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, ccx vmb pns31 vvi po31 n1 cc n-jn pc-acp c-crq pns31 vmbx vvi pn31:
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10193
But when these dry bones hear the word of the Lord, when the spirit breatheth into them, and they live; when we stand up upon our feet, and make an exceeding great army; when we make our members the weapons of righteousness to fight against him;
But when these dry bones hear the word of the Lord, when the Spirit breathes into them, and they live; when we stand up upon our feet, and make an exceeding great army; when we make our members the weapons of righteousness to fight against him;
cc-acp c-crq d j n2 vvi dt n1 pp-f dt n1, c-crq dt n1 vvz p-acp pno32, cc pns32 vvb; c-crq pns12 vvb a-acp p-acp po12 n2, cc vvi dt j-vvg j n1; c-crq pns12 vvi po12 n2 dt n2 pp-f n1 pc-acp vvi p-acp pno31;
(34) sermon (DIV1)
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10194
when he hears our songs of praise, when he sees our alms, when our tears drop upon his fire to quench it;
when he hears our songs of praise, when he sees our alms, when our tears drop upon his fire to quench it;
c-crq pns31 vvz po12 n2 pp-f n1, c-crq pns31 vvz po12 n2, c-crq po12 n2 vvb p-acp po31 n1 pc-acp vvi pn31;
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10455
Some think he envied the Hypostatical Union: but this conjecture is not probable.
some think he envied the Hypostatical union: but this conjecture is not probable.
d vvb pns31 vvd dt j n1: cc-acp d n1 vbz xx j.
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10195
then the Worm begins to knaw; then he walks about us, and observes in what part we are weakest;
then the Worm begins to knaw; then he walks about us, and observes in what part we Are Weakest;
cs dt n1 vvz pc-acp vvi; av pns31 vvz p-acp pno12, cc vvz p-acp r-crq n1 pns12 vbr js;
(34) sermon (DIV1)
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10196
then he is a Serpent, a Lyon, a Devil. Timagenes was well content that Rome should be set on fire;
then he is a Serpent, a lion, a devil. Timagenes was well content that Rome should be Set on fire;
av pns31 vbz dt n1, dt n1, dt n1. np1 vbds av j cst np1 vmd vbi vvn p-acp n1;
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10197
but it troubled him much that it should rise higher, and be more glorious then before:
but it troubled him much that it should rise higher, and be more glorious then before:
cc-acp pn31 vvd pno31 d cst pn31 vmd vvi av-jc, cc vbi av-dc j cs a-acp:
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10198
So it troubleth the Devil to see him who took a fall and a bruise, to be built up stronger then he was;
So it Troubles the devil to see him who took a fallen and a bruise, to be built up Stronger then he was;
av pn31 vvz dt n1 pc-acp vvi pno31 r-crq vvd dt n1 cc dt n1, pc-acp vbi vvn p-acp jc cs pns31 vbds;
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10199
to see him who was dead in sin become a new creature, and a child of wrath become the son of God.
to see him who was dead in since become a new creature, and a child of wrath become the son of God.
pc-acp vvi pno31 r-crq vbds j p-acp n1 vvi dt j n1, cc dt n1 pp-f n1 vvi dt n1 pp-f np1.
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10200
And therefore hither he brings his forces, that if he cannot hinder those beginnings, yet he may stay them there,
And Therefore hither he brings his forces, that if he cannot hinder those beginnings, yet he may stay them there,
cc av av pns31 vvz po31 n2, cst cs pns31 vmbx vvi d n2, av pns31 vmb vvi pno32 a-acp,
(34) sermon (DIV1)
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10201
and stop them at the first, that they may be no more then beginnings; that a Jew may be circumcised, and no more;
and stop them At the First, that they may be no more then beginnings; that a Jew may be circumcised, and no more;
cc vvi pno32 p-acp dt ord, cst pns32 vmb vbi dx av-dc cs n2; cst dt np1 vmb vbi vvn, cc dx av-dc;
(34) sermon (DIV1)
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10202
a Christian baptised, and no more; that Judas may be an Apostle, and no more; and a Christian have that name, and no more.
a Christian baptised, and no more; that Judas may be an Apostle, and no more; and a Christian have that name, and no more.
dt njp j-vvn, cc dx av-dc; cst np1 vmb vbi dt n1, cc dx av-dc; cc dt np1 vhb d n1, cc dx av-dc.
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10203
Well, you may bring out the corner-stone, and cry, Grace, grace unto it; Well, you may please your selves with the profession of Christianity;
Well, you may bring out the cornerstone, and cry, Grace, grace unto it; Well, you may please your selves with the profession of Christianity;
uh-av, pn22 vmb vvi av dt n1, cc vvi, n1, vvb p-acp pn31; av, pn22 vmb vvi po22 n2 p-acp dt n1 pp-f np1;
(34) sermon (DIV1)
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10204
you may lay your foundation than which no other can be laid, a JESUS CHRIST;
you may lay your Foundation than which not other can be laid, a JESUS CHRIST;
pn22 vmb vvb po22 n1 cs q-crq xx j-jn vmb vbi vvn, dt np1 np1;
(34) sermon (DIV1)
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10205
but you shall build upon it, not gold and silver and precious stones, but wood and hay and stubble. Satan will suffer thee to contend for that faith which was once delivered to the Saints, to be zealous for the Lord of hosts.
but you shall built upon it, not gold and silver and precious stones, but wood and hay and stubble. Satan will suffer thee to contend for that faith which was once Delivered to the Saints, to be zealous for the Lord of hosts.
p-acp pn22 vmb vvi p-acp pn31, xx n1 cc n1 cc j n2, p-acp j cc n1 cc n1. np1 vmb vvi pno21 p-acp vvb p-acp d n1 r-crq vbds a-acp vvn p-acp dt n2, pc-acp vbi j p-acp dt n1 pp-f n2.
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10206
This man shall stand up for his Christ; another shall bring him forth in another shape.
This man shall stand up for his christ; Another shall bring him forth in Another shape.
d n1 vmb vvi a-acp p-acp po31 np1; j-jn vmb vvi pno31 av p-acp j-jn n1.
(34) sermon (DIV1)
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10207
Thou shalt dispute for the Truth, thou shalt fight for the Truth; The world shall be on fire for the Truth:
Thou shalt dispute for the Truth, thou shalt fight for the Truth; The world shall be on fire for the Truth:
pns21 vm2 vvi p-acp dt n1, pns21 vm2 vvi p-acp dt n1; dt n1 vmb vbi p-acp n1 p-acp dt n1:
(34) sermon (DIV1)
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10208
For all this is but noyse: and he is very wellpleased with any noyse but that of Good works:
For all this is but noise: and he is very wellpleased with any noise but that of Good works:
c-acp d d vbz p-acp n1: cc pns31 vbz av vvn p-acp d n1 p-acp d pp-f j n2:
(34) sermon (DIV1)
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10209
for that comes up into the presence of God. In all other contentions, though the cry be for Religion, he is commonly one.
for that comes up into the presence of God. In all other contentions, though the cry be for Religion, he is commonly one.
c-acp cst vvz a-acp p-acp dt n1 pp-f np1. p-acp d j-jn n2, cs dt n1 vbb p-acp n1, pns31 vbz av-j crd.
(34) sermon (DIV1)
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10210
In these out-cryes and exclamations Christ indeed is named, but it so falls out that every man is for him, and every man against him;
In these Outcries and exclamations christ indeed is nam, but it so falls out that every man is for him, and every man against him;
p-acp d n2 cc n2 np1 av vbz vvn, cc-acp pn31 av vvz av cst d n1 vbz p-acp pno31, cc d n1 p-acp pno31;
(34) sermon (DIV1)
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10211
every man speaks for him, and every man contradicteth him;
every man speaks for him, and every man Contradicteth him;
d n1 vvz p-acp pno31, cc d n1 vvz pno31;
(34) sermon (DIV1)
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10212
every man cryes Hosanna, Blessed is he that cometh in the name of the Lord, and every man drives him out of their coasts.
every man cries Hosanna, Blessed is he that comes in the name of the Lord, and every man drives him out of their coasts.
d n1 vvz n1, vvn vbz pns31 cst vvz p-acp dt n1 pp-f dt n1, cc d n1 vvz pno31 av pp-f po32 n2.
(34) sermon (DIV1)
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10213
Religion is the badge, and Religion is the word; and indeed it is but a badge and a word; you see and hear all:
Religion is the badge, and Religion is the word; and indeed it is but a badge and a word; you see and hear all:
n1 vbz dt n1, cc n1 vbz dt n1; cc av pn31 vbz p-acp dt n1 cc dt n1; pn22 vvb cc vvi d:
(34) sermon (DIV1)
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10214
The rest is Fraud, and Malice, and Uncleanness, a wandring Eye, a wanton Ear, a hollow Heart, a rough Hand:
The rest is Fraud, and Malice, and Uncleanness, a wandering Eye, a wanton Ear, a hollow Heart, a rough Hand:
dt n1 vbz n1, cc n1, cc n1, dt j-vvg n1, dt j-jn n1, dt j-jn n1, dt j n1:
(34) sermon (DIV1)
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10215
and the name of Christian is taken in by the by to countenance these; to put a gloss upon our Fraud, that it may be holy;
and the name of Christian is taken in by the by to countenance these; to put a gloss upon our Fraud, that it may be holy;
cc dt n1 pp-f np1 vbz vvn p-acp p-acp dt a-acp pc-acp vvi d; pc-acp vvi dt n1 p-acp po12 n1, cst pn31 vmb vbi j;
(34) sermon (DIV1)
415
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10216
to colour our Malice with zeal; to make our Uncleanness the infirmity of a Saint;
to colour our Malice with zeal; to make our Uncleanness the infirmity of a Saint;
pc-acp vvi po12 n1 p-acp n1; pc-acp vvi po12 n1 dt n1 pp-f dt n1;
(34) sermon (DIV1)
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10217
as if you drew out the picture of a Devil in every part, and then write underneath, THIS IS A CHRISTIAN. Hitherto the Devil will suffer us to name Christ,
as if you drew out the picture of a devil in every part, and then write underneath, THIS IS A CHRISTIAN. Hitherto the devil will suffer us to name christ,
c-acp cs pn22 vvd av dt n1 pp-f dt n1 p-acp d n1, cc av vvb a-acp, d vbz dt njp. av dt n1 vmb vvi pno12 p-acp n1 np1,
(34) sermon (DIV1)
415
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10218
if we will but name him. For by this he hath advantage, and our guilt is encreased.
if we will but name him. For by this he hath advantage, and our guilt is increased.
cs pns12 vmb cc-acp vvi pno31. p-acp p-acp d pns31 vhz n1, cc po12 n1 vbz vvn.
(34) sermon (DIV1)
415
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10219
Reatus impii, pium nomen, saith Salvian; Nothing condemns an evil man more then a good name.Rheatus Impious, pium Nome, Says Salvian; Nothing condemns an evil man more then a good name.
np1 fw-la, fw-la fw-la, vvz np1; pix vvz dt j-jn n1 av-dc cs dt j n1.
(34) sermon (DIV1)
415
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10220
A common thing it is in the world to prefix a fair and promising title to books of no worth:
A Common thing it is in the world to prefix a fair and promising title to books of no worth:
dt j n1 pn31 vbz p-acp dt n1 pc-acp vvi dt j cc j-vvg n1 p-acp n2 pp-f dx n1:
(34) sermon (DIV1)
415
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10221
And this art the Devil is busie to teach us, to put a trick upon God,
And this art the devil is busy to teach us, to put a trick upon God,
cc d n1 dt n1 vbz j pc-acp vvi pno12, pc-acp vvi dt n1 p-acp np1,
(34) sermon (DIV1)
415
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10222
and deceive him with a fair title page. He cares not how glorious the frontespiece be, so the work be course.
and deceive him with a fair title page. He Cares not how glorious the frontespiece be, so the work be course.
cc vvi pno31 p-acp dt j n1 n1. pns31 vvz xx c-crq j dt n1 vbi, av dt n1 vbb n1.
(34) sermon (DIV1)
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10223
Look into the book of a formal Christians life, and you shall find many leaves but blanks, a great part of his life lost in sleep, some blurred and blotted with the Love of this world, some leaves polluted with Uncleanness, others stained with Bloud:
Look into the book of a formal Christians life, and you shall find many leaves but blanks, a great part of his life lost in sleep, Some blurred and blotted with the Love of this world, Some leaves polluted with Uncleanness, Others stained with Blood:
n1 p-acp dt n1 pp-f dt j njpg2 n1, cc pn22 vmb vvi d n2 p-acp n2, dt j n1 pp-f po31 n1 vvn p-acp n1, d vvn cc vvn p-acp dt n1 pp-f d n1, d n2 vvn p-acp n1, n2-jn vvd p-acp n1:
(34) sermon (DIV1)
415
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10224
You shall see it full of Soloecisius, of gain-sayings and contradictions of Christ.
You shall see it full of Soloecisius, of gainsayings and contradictions of christ.
pn22 vmb vvi pn31 j pp-f np1, pp-f j cc n2 pp-f np1.
(34) sermon (DIV1)
415
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10225
Only there is a fair title page, and the name of this Book is, THE CHRISTIAN SOULDIER. And therefore one rule of our Enemy is, to begin with us, to entangle us at our first setting out.
Only there is a fair title page, and the name of this Book is, THE CHRISTIAN SOULDIER. And Therefore one Rule of our Enemy is, to begin with us, to entangle us At our First setting out.
av-j a-acp vbz dt j n1 n1, cc dt n1 pp-f d n1 vbz, dt njp n1. cc av crd n1 pp-f po12 n1 vbz, pc-acp vvi p-acp pno12, pc-acp vvi pno12 p-acp po12 ord vvg av.
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10226
He deals with us as we are commanded to deal with him.
He deals with us as we Are commanded to deal with him.
pns31 vvz p-acp pno12 c-acp pns12 vbr vvn pc-acp vvi p-acp pno31.
(34) sermon (DIV1)
415
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10227
As we are to break his head, to suppress the beginnings of Sin, so doth he break ours,
As we Are to break his head, to suppress the beginnings of since, so does he break ours,
c-acp pns12 vbr pc-acp vvi po31 n1, pc-acp vvi dt n2 pp-f n1, av vdz pns31 vvi png12,
(34) sermon (DIV1)
415
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10228
and suppress the beginnings of Goodness. For, in the second place, the one will encrease as well as the other. Festucam si nutrias, trabs erit;
and suppress the beginnings of goodness. For, in the second place, the one will increase as well as the other. Festucam si nutrias, trabs erit;
cc vvi dt n2 pp-f n1. p-acp, p-acp dt ord n1, dt pi vmb vvi c-acp av c-acp dt n-jn. fw-la fw-la fw-la, n2 fw-la;
(34) sermon (DIV1)
415
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10229
si evellas & projicias, nihil erit; If you nourish a mote, it may become a beam;si evellas & projicias, nihil erit; If you nourish a mote, it may become a beam;
fw-la fw-la cc fw-la, fw-la fw-la; cs pn22 vvb dt n1, pn31 vmb vvi dt n1;
(34) sermon (DIV1)
415
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10230
but if you pluck it out presently and cast it from you, it will be nothing.
but if you pluck it out presently and cast it from you, it will be nothing.
cc-acp cs pn22 vvb pn31 av av-j cc vvd pn31 p-acp pn22, pn31 vmb vbi pix.
(34) sermon (DIV1)
415
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10231
This evil thought may grow up to Murder; but if you check it, it is nothing:
This evil Thought may grow up to Murder; but if you check it, it is nothing:
d j-jn n1 vmb vvi a-acp p-acp n1; cc-acp cs pn22 vvb pn31, pn31 vbz pix:
(34) sermon (DIV1)
415
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10232
So this good thought may be Religion, but if the Devil stifle it, it will be nothing: These beginnings may bring-on perfection;
So this good Thought may be Religion, but if the devil stifle it, it will be nothing: These beginnings may bring-on perfection;
av d j n1 vmb vbi n1, cc-acp cs dt n1 vvb pn31, pn31 vmb vbi pix: d n2 vmb j n1;
(34) sermon (DIV1)
415
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10233
but if you stop them, they are nothing:
but if you stop them, they Are nothing:
cc-acp cs pn22 vvb pno32, pns32 vbr pix:
(34) sermon (DIV1)
415
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10234
This grain of mustard-seed, this little grain, this least of seeds, if you suffer it to grow, may become a tree; but if you choak it at first, it is nothing.
This grain of Mustard seed, this little grain, this least of seeds, if you suffer it to grow, may become a tree; but if you choke it At First, it is nothing.
d n1 pp-f n1, d j n1, d ds pp-f n2, cs pn22 vvb pn31 pc-acp vvi, vmb vvi dt n1; p-acp cs pn22 vvb pn31 p-acp ord, pn31 vbz pix.
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and at last we run the way of Gods commandments, and make haste to Happiness as to our center.
and At last we run the Way of God's Commandments, and make haste to Happiness as to our centre.
cc p-acp ord pns12 vvb dt n1 pp-f npg1 n2, cc vvi n1 p-acp n1 c-acp p-acp po12 n1.
(34) sermon (DIV1)
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10235
Nihil est fertilius sanctitate; Nothing is more fruitful and generative then Goodness. For God doth not set us upon vain and fruitless designs:Nihil est fertilius Sanctitude; Nothing is more fruitful and generative then goodness. For God does not Set us upon vain and fruitless designs:
fw-la fw-la fw-la fw-la; pix vbz av-dc j cc j cs n1. p-acp np1 vdz xx vvi pno12 p-acp j cc j n2:
(34) sermon (DIV1)
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10236
he sets us not to plow the winds, or cast our seed upon the barren rocks;
he sets us not to blow the winds, or cast our seed upon the barren Rocks;
pns31 vvz pno12 xx pc-acp vvi dt n2, cc vvi po12 n1 p-acp dt j n2;
(34) sermon (DIV1)
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10237
he doth not tie us by a blind obedience to water a dry stick:
he does not tie us by a blind Obedience to water a dry stick:
pns31 vdz xx vvi pno12 p-acp dt j n1 pc-acp vvi dt j n1:
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415
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10238
but as the Prophet David speaks, our line is fallen unto us in a pleasant place,
but as the Prophet David speaks, our line is fallen unto us in a pleasant place,
cc-acp c-acp dt n1 np1 vvz, po12 n1 vbz vvn p-acp pno12 p-acp dt j n1,
(34) sermon (DIV1)
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10239
and we have a goodly heritage, a fruitful soyl, where every seed may increase into many ears of corn,and we have a goodly heritage, a fruitful soil, where every seed may increase into many ears of corn,
cc pns12 vhb dt j n1, dt j n1, c-crq d n1 vmb vvi p-acp d n2 pp-f n1,
(34) sermon (DIV1)
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10240
and every eare multiply into a harvest; where increase makes us more fruitful; where the liberal soul is made fat, and he that waters is watered again.
and every ear multiply into a harvest; where increase makes us more fruitful; where the liberal soul is made fat, and he that waters is watered again.
cc d n1 vvi p-acp dt n1; c-crq n1 vvz pno12 dc j; c-crq dt j n1 vbz vvn j, cc pns31 cst n2 vbz vvn av.
(34) sermon (DIV1)
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10241
Every good thought may beget a good Intention, every good Intention may raise it self up to the strength of a Resolution, every Resolution may bring on Perseverance, every good Action looks forward to another, and that to a third: Patience begets experience; Experience, Hope; Hope, Confidence.
Every good Thought may beget a good Intention, every good Intention may raise it self up to the strength of a Resolution, every Resolution may bring on Perseverance, every good Actium looks forward to Another, and that to a third: Patience begets experience; Experience, Hope; Hope, Confidence.
d j n1 vmb vvi dt j n1, d j n1 vmb vvi pn31 n1 a-acp p-acp dt n1 pp-f dt n1, d n1 vmb vvi p-acp n1, d j n1 vvz av-j p-acp j-jn, cc cst p-acp dt ord: n1 vvz n1; vvb, vvb; vvb, n1.
(34) sermon (DIV1)
415
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10242
As it was said of Alexander, Quaelibet victoria instrumentum sequentis, that every conquest he made, made way to a second:
As it was said of Alexander, Quaelibet victoria Instrument sequentis, that every conquest he made, made Way to a second:
p-acp pn31 vbds vvn pp-f np1, fw-la fw-la fw-la fw-la, cst d n1 pns31 vvd, vvd n1 p-acp dt ord:
(34) sermon (DIV1)
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10243
So every step we make, makes the way more easie; every conquest we gain over Satan enables us to chase him again.
So every step we make, makes the Way more easy; every conquest we gain over Satan enables us to chase him again.
av d n1 pns12 vvb, vvz dt n1 av-dc j; d n1 pns12 vvb p-acp np1 vvz pno12 pc-acp vvi pno31 av.
(34) sermon (DIV1)
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10244
If we overcome him in our Creed, and believe against all temptations to Infidelity, we may overcome him also in our Decalogue,
If we overcome him in our Creed, and believe against all temptations to Infidelity, we may overcome him also in our Decalogue,
cs pns12 vvb pno31 p-acp po12 n1, cc vvi p-acp d n2 p-acp n1, pns12 vmb vvi pno31 av p-acp po12 n1,
(34) sermon (DIV1)
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10245
and bring forth fruits worthy amendment of life against all temptations to Profaneness. He that names Christ, may believe in him;
and bring forth fruits worthy amendment of life against all temptations to Profaneness. He that names christ, may believe in him;
cc vvb av n2 j n1 pp-f n1 p-acp d n2 p-acp n1. pns31 cst vvz np1, vmb vvi p-acp pno31;
(34) sermon (DIV1)
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10246
and he that believes in him, may dye for him.
and he that believes in him, may die for him.
cc pns31 cst vvz p-acp pno31, vmb vvi p-acp pno31.
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10247
He that gives a peny to the poor, may in time sell all that he hath,
He that gives a penny to the poor, may in time fell all that he hath,
pns31 cst vvz dt n1 p-acp dt j, vmb p-acp n1 vvi d cst pns31 vhz,
(34) sermon (DIV1)
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10248
and at last lay down his life for the Gospel.
and At last lay down his life for the Gospel.
cc p-acp ord vvd a-acp po31 n1 p-acp dt n1.
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10249
And therefore, in the last place, timet nè virtus convalescat, the Devil is unwilling to suffer Goodness to gather any strength,
And Therefore, in the last place, timet nè virtus convalescat, the devil is unwilling to suffer goodness to gather any strength,
cc av, p-acp dt ord n1, fw-la fw-la fw-la fw-la, dt n1 vbz j pc-acp vvi n1 pc-acp vvi d n1,
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10250
lest when it is grown up and settled and establisht in the heart, it may prove too hard a matter for him to remove it;
lest when it is grown up and settled and established in the heart, it may prove too hard a matter for him to remove it;
cs c-crq pn31 vbz vvn a-acp cc vvn cc vvn p-acp dt n1, pn31 vmb vvi av av-j dt n1 p-acp pno31 pc-acp vvi pn31;
(34) sermon (DIV1)
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10251
lest what he might at first have stoln away as a Serpent, he shall not be able to take from us though he come like a Lyon.
lest what he might At First have stolen away as a Serpent, he shall not be able to take from us though he come like a lion.
cs r-crq pns31 vmd p-acp ord vhb vvn av p-acp dt n1, pns31 vmb xx vbi j pc-acp vvi p-acp pno12 c-acp pns31 vvb av-j dt n1.
(34) sermon (DIV1)
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10252
For as it is in Sin, so is it also in Goodness; It grows up by degrees:
For as it is in since, so is it also in goodness; It grows up by Degrees:
p-acp c-acp pn31 vbz p-acp n1, av vbz pn31 av p-acp n1; pn31 vvz a-acp p-acp n2:
(34) sermon (DIV1)
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10253
Our first onset is with some difficulty; we are almost perswaded to be Christians;
Our First onset is with Some difficulty; we Are almost persuaded to be Christians;
po12 ord n1 vbz p-acp d n1; pns12 vbr av vvn pc-acp vbi np1;
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10254
After some bruises and some recoveries, some slips and some risings, some struglings and some victories, the way is more pleasant;
After Some bruises and Some Recoveries, Some slips and Some risings, Some strugglings and Some victories, the Way is more pleasant;
p-acp d n2 cc d n2, d n2 cc d n2-vvg, d n2-vvg cc d n2, dt n1 vbz av-dc j;
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10372
He accuseth his Justice, and puts stout words into our mouths when we deny our obedience;
He Accuseth his justice, and puts stout words into our mouths when we deny our Obedience;
pns31 vvz po31 n1, cc vvz j n2 p-acp po12 n2 c-crq pns12 vvb po12 n1;
(35) sermon (DIV1)
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10256
That Fasting which was my melancholy, is now my joy; that Reproof which was a whip, is now as oyl;
That Fasting which was my melancholy, is now my joy; that Reproof which was a whip, is now as oil;
d n-vvg r-crq vbds po11 n-jn, vbz av po11 n1; cst n1 r-crq vbds dt n1, vbz av p-acp n1;
(34) sermon (DIV1)
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10257
that Prophet whom I persecuted, is now an Angel.
that Prophet whom I persecuted, is now an Angel.
d n1 ro-crq pns11 vvn, vbz av dt n1.
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416
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10258
What doth God exact at our hand, saith Salvian, but Faith and Chastity and Humility and Mercy and Holiness, quae utique omnia non onerant nos,
What does God exact At our hand, Says Salvian, but Faith and Chastity and Humility and Mercy and Holiness, Quae Utique omnia non onerant nos,
q-crq vdz np1 vvi p-acp po12 n1, vvz np1, cc-acp n1 cc n1 cc n1 cc n1 cc n1, fw-la fw-la fw-la fw-la fw-la fw-la,
(34) sermon (DIV1)
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10259
sed ornant, all which are not as burdens to oppress us, but as rich jewels to adorn us? What doth Christ require but those things which are convenient and agreeable with our nature, the love of God,sed ornant, all which Are not as burdens to oppress us, but as rich Jewels to adorn us? What does christ require but those things which Are convenient and agreeable with our nature, the love of God,
fw-la n1, d r-crq vbr xx p-acp n2 pc-acp vvi pno12, cc-acp c-acp j n2 pc-acp vvi pno12? q-crq vdz np1 vvi p-acp d n2 r-crq vbr j cc j p-acp po12 n1, dt n1 pp-f np1,
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10260
and the Love of men? And certainly the custom of doing good, if it be equal to the custom in evil, is far more pleasant.
and the Love of men? And Certainly the custom of doing good, if it be equal to the custom in evil, is Far more pleasant.
cc dt n1 pp-f n2? cc av-j dt n1 pp-f vdg j, cs pn31 vbb j-jn p-acp dt n1 p-acp j-jn, vbz av-j av-dc j.
(34) sermon (DIV1)
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10261
Far more content is to be found in virtue then in vice, more pleasure in temperance then in surfetting, more complacencie in justice then in Partiality, more delight in piety then in lust.
far more content is to be found in virtue then in vice, more pleasure in temperance then in surfeiting, more complacency in Justice then in Partiality, more delight in piety then in lust.
j av-dc j vbz pc-acp vbi vvn p-acp n1 av p-acp n1, dc n1 p-acp n1 av p-acp vvg, av-dc n1 p-acp n1 av p-acp n1, dc n1 p-acp n1 av p-acp n1.
(34) sermon (DIV1)
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10262
When I have raised my self so high as to delight in the dictates of Nature and in the precepts of the God of Nature,
When I have raised my self so high as to delight in the dictates of Nature and in the Precepts of the God of Nature,
c-crq pns11 vhb vvn po11 n1 av j c-acp pc-acp vvi p-acp dt vvz pp-f n1 cc p-acp dt n2 pp-f dt n1 pp-f n1,
(34) sermon (DIV1)
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10263
then I may look into my heart, reflect upon my self with joy, and say, I am a man; and, I perswade my self that neither death nor life,
then I may look into my heart, reflect upon my self with joy, and say, I am a man; and, I persuade my self that neither death nor life,
cs pns11 vmb vvi p-acp po11 n1, vvb p-acp po11 n1 p-acp n1, cc vvi, pns11 vbm dt n1; cc, pns11 vvb po11 n1 cst dx n1 ccx n1,
(34) sermon (DIV1)
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10264
nor Angels, nor principalities nor powers, nor things present nor things to come, nor heighth nor depth,
nor Angels, nor principalities nor Powers, nor things present nor things to come, nor height nor depth,
ccx n2, ccx n2 ccx n2, ccx n2 j ccx n2 pc-acp vvi, ccx n1 ccx n1,
(34) sermon (DIV1)
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10265
nor any other creature shall be able to separate me from the love of God which is in Christ Jesus our Lord. nor any other creature shall be able to separate me from the love of God which is in christ jesus our Lord.
ccx d j-jn n1 vmb vbi j pc-acp vvi pno11 p-acp dt n1 pp-f np1 r-crq vbz p-acp np1 np1 po12 n1.
(34) sermon (DIV1)
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10266
Now I can labor in his hard work, and my labor is my joy:
Now I can labour in his hard work, and my labour is my joy:
av pns11 vmb vvi p-acp po31 j n1, cc po11 n1 vbz po11 n1:
(34) sermon (DIV1)
416
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10267
Those virtues which seem to run from me, are my familiars, my friends, NONLATINALPHABET, saith Basil, my possessions, which none can take from me.
Those Virtues which seem to run from me, Are my familiars, my Friends,, Says Basil, my possessions, which none can take from me.
d n2 r-crq vvb pc-acp vvi p-acp pno11, vbr po11 n2-jn, po11 n2,, vvz np1, po11 n2, r-crq pix vmb vvi p-acp pno11.
(34) sermon (DIV1)
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10268
Non videtur perfectè cujusquam id esse quod casu auferri potest, say the Civilians;Non videtur perfectè cujusquam id esse quod casu auferri potest, say the Civilians;
fw-fr fw-la fw-la fw-la fw-la fw-la fw-la fw-la j fw-la, vvb dt n2-jn;
(34) sermon (DIV1)
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10269
We cannot be said to have sure possession of that which may be taken away by some chance.
We cannot be said to have sure possession of that which may be taken away by Some chance.
pns12 vmbx vbi vvn pc-acp vhi j n1 pp-f d r-crq vmb vbi vvn av p-acp d n1.
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10270
What we are surely possessed of we can hardly lose.
What we Are surely possessed of we can hardly loose.
r-crq pns12 vbr av-j vvn pp-f pns12 vmb av vvi.
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10271
And such a possession, such an inheritance is true Piety, when we are once rooted and built up and establisht in it.
And such a possession, such an inheritance is true Piety, when we Are once rooted and built up and established in it.
cc d dt n1, d dt n1 vbz j n1, c-crq pns12 vbr a-acp vvn cc vvn a-acp cc vvn p-acp pn31.
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10272
It is a treasure which no chance can rob us of, no thief take from us.
It is a treasure which no chance can rob us of, no thief take from us.
pn31 vbz dt n1 r-crq dx n1 vmb vvi pno12 pp-f, dx n1 vvi p-acp pno12.
(34) sermon (DIV1)
416
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10273
A habit well confirmed is an object the Devil is afraid of.
A habit well confirmed is an Object the devil is afraid of.
dt n1 av vvn vbz dt n1 dt n1 vbz j pp-f.
(34) sermon (DIV1)
416
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10274
O the power of an uninterrupted obedience, of a continued course in the duties of holiness, it is able to puzzle the great Sophister, the great God of this world!
O the power of an uninterrupted Obedience, of a continued course in the duties of holiness, it is able to puzzle the great Sophister, the great God of this world!
sy dt n1 pp-f dt j-vvn n1, pp-f dt j-vvn n1 p-acp dt n2 pp-f n1, pn31 vbz j pc-acp vvi dt j n1, dt j np1 pp-f d n1!
(34) sermon (DIV1)
416
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10275
Deorum virtus naturâ excellit; saith Tully, hominum industriâ; Nature confirms virtue to the Gods, but Industry to Men.Gods virtus naturâ excellit; Says Tully, hominum industriâ; Nature confirms virtue to the God's, but Industry to Men.
fw-la fw-la fw-la fw-la; vvz np1, fw-la fw-la; n1 vvz n1 p-acp dt n2, cc-acp n1 p-acp n2.
(34) sermon (DIV1)
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10373
It is in vain to serve the Lord: It is in vain to serve the Lord:
pn31 vbz p-acp j pc-acp vvi dt n1:
(35) sermon (DIV1)
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10276
The Gods cannot possibly be otherwise then good; and by care and serious endeavours Man may bring himself nearer and nearer to Immutability,
The God's cannot possibly be otherwise then good; and by care and serious endeavours Man may bring himself nearer and nearer to Immutability,
dt n2 vmbx av-j vbi av av j; cc p-acp n1 cc j n2 n1 vmb vvi px31 av-jc cc av-jc p-acp n1,
(34) sermon (DIV1)
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10277
and be so good that he can hardly be otherwise ther good. This our Arch-enemy well knows, and therefore doth ipsis repugnare seminibus, fight against our beginnings.
and be so good that he can hardly be otherwise there good. This our Archenemy well knows, and Therefore does Ipse repugnare seminibus, fight against our beginnings.
cc vbb av j cst pns31 vmb av vbi av a-acp j. d po12 n1 av vvz, cc av vdz n1 fw-la fw-la, vvb p-acp po12 n2.
(34) sermon (DIV1)
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10278
He is that fowl of the ayr which picks up our seed:
He is that fowl of the air which picks up our seed:
pns31 vbz cst n1 pp-f dt n1 r-crq vvz a-acp po12 n1:
(34) sermon (DIV1)
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10279
He is that enemy which sets upon us in primis finibus, when we first set footing in the holy land.
He is that enemy which sets upon us in Primis finibus, when we First Set footing in the holy land.
pns31 vbz d n1 r-crq vvz p-acp pno12 p-acp fw-la fw-la, c-crq pns12 ord vvd vvg p-acp dt j n1.
(34) sermon (DIV1)
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10280
He will divert our look, stop our profer;
He will divert our look, stop our proffer;
pns31 vmb vvi po12 n1, vvb po12 n1;
(34) sermon (DIV1)
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10281
nè sit inceptio vehemens, that there may be no strength, no activity, in our first endeavors, no heat, no solidity;nè sit inceptio Violent, that there may be no strength, no activity, in our First endeavors, no heat, no solidity;
fw-la fw-la fw-la ng2, cst a-acp vmb vbi dx n1, dx n1, p-acp po12 ord n2, dx n1, dx n1;
(34) sermon (DIV1)
416
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10282
but that they may melt before his tentations, as Snow doth before the fire; that we may think that Christianity is a beginning, a profession, and no more;
but that they may melt before his tentations, as Snow does before the fire; that we may think that Christianity is a beginning, a profession, and no more;
cc-acp cst pns32 vmb vvi p-acp po31 n2, c-acp n1 vdz p-acp dt n1; cst pns12 vmb vvi cst np1 vbz dt n1, dt n1, cc dx av-dc;
(34) sermon (DIV1)
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10283
that if we name Christ, it is enough, though we do not love him; if we call upon God, it is sufficient, though we do not worship him;
that if we name christ, it is enough, though we do not love him; if we call upon God, it is sufficient, though we do not worship him;
cst cs pns12 vvb np1, pn31 vbz av-d, cs pns12 vdb xx vvi pno31; cs pns12 vvb p-acp np1, pn31 vbz j, cs pns12 vdb xx vvi pno31;
(34) sermon (DIV1)
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10284
if a voice hath come down from heaven, if God hath shewn us any grace and favor, we shall do well enough,
if a voice hath come down from heaven, if God hath shown us any grace and favour, we shall do well enough,
cs dt n1 vhz vvn a-acp p-acp n1, cs np1 vhz vvn pno12 d n1 cc n1, pns12 vmb vdi av av-d,
(34) sermon (DIV1)
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10285
though we blaspheme him every day. To conclude therefore;
though we Blaspheme him every day. To conclude Therefore;
cs pns12 vvb pno31 d n1. p-acp vvi av;
(34) sermon (DIV1)
416
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10286
As our care must be obstare principiis, to stay the Devils beginnings, so it will concern us firmare principia, to confirm our own.
As our care must be obstare principiis, to stay the Devils beginnings, so it will concern us firmare principia, to confirm our own.
c-acp po12 n1 vmb vbi vvb fw-la, pc-acp vvi dt ng1 n2, av pn31 vmb vvi pno12 fw-la fw-la, pc-acp vvi po12 d.
(34) sermon (DIV1)
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10287
Fides, ut nativitas, non accepta sed custodita vivificat; Fides, ut Nativity, non accepta sed custodita vivificat;
fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
(34) sermon (DIV1)
416
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10288
Faith, as our Nativity, doth quicken and enliven us, not by being received, but by being kept.
Faith, as our Nativity, does quicken and enliven us, not by being received, but by being kept.
n1, c-acp po12 n1, vdz vvi cc vvi pno12, xx p-acp vbg vvn, cc-acp p-acp vbg vvn.
(34) sermon (DIV1)
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10289
We believe, as we are born:
We believe, as we Are born:
pns12 vvb, c-acp pns12 vbr vvn:
(34) sermon (DIV1)
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10290
We grow up from age to age, from virtue to virtue, unto a perfect man, unto the measure of the stature of the fulness of Christ.
We grow up from age to age, from virtue to virtue, unto a perfect man, unto the measure of the stature of the fullness of christ.
pns12 vvb a-acp p-acp n1 p-acp n1, p-acp n1 p-acp n1, p-acp dt j n1, p-acp dt n1 pp-f dt n1 pp-f dt n1 pp-f np1.
(34) sermon (DIV1)
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10291
Therefore as our profession must be sincere, so it must be resolute against this Enemy, to comfort and fence and strengthen our beginnings.
Therefore as our profession must be sincere, so it must be resolute against this Enemy, to Comfort and fence and strengthen our beginnings.
av p-acp po12 n1 vmb vbi j, av pn31 vmb vbi j p-acp d n1, pc-acp vvi cc vvi cc vvi po12 n2.
(34) sermon (DIV1)
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10292
Vera virginitas nihil magìs timet quà m semeteipsam, saith Tertullian; Pure and undefiled Virginity is afraid of nothing more then of it self:Vera virginitas nihil magìs timet quà m semeteipsam, Says Tertullian; Pure and undefiled Virginity is afraid of nothing more then of it self:
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvz np1; j cc j n1 vbz j pp-f pix av-dc cs pp-f pn31 n1:
(34) sermon (DIV1)
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10293
So say I of our Christian Profession; If it be true and sincere, it will fear nothing so much as it self,
So say I of our Christian Profession; If it be true and sincere, it will Fear nothing so much as it self,
av vvb pns11 pp-f po12 np1 n1; cs pn31 vbb j cc j, pn31 vmb vvi pix av av-d c-acp pn31 n1,
(34) sermon (DIV1)
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10294
and is therefore watchful to observe the wiles and enterprises of that cunning enemy whose pride it is to take us in our altitudes, to meet us coming out of the Font, to be near us when we publickly defie him, to take of our chariot wheels, to slug and weaken our resolutions, that we, who talk so big against him,
and is Therefore watchful to observe the wiles and enterprises of that cunning enemy whose pride it is to take us in our altitudes, to meet us coming out of the Font, to be near us when we publicly defy him, to take of our chariot wheels, to slug and weaken our resolutions, that we, who talk so big against him,
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and what profit is there that we have kept his ordinances? He defames his Mercy,and what profit is there that we have kept his ordinances? He defames his Mercy,
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when the time of encounter comes, may not be willing to strike a stroke. For he never fears when our best weapons against him are words.
when the time of encounter comes, may not be willing to strike a stroke. For he never fears when our best weapons against him Are words.
c-crq dt n1 pp-f n1 vvz, vmb xx vbi j pc-acp vvi dt n1. p-acp pns31 av-x n2 c-crq po12 js n2 p-acp pno31 vbr n2.
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O what a sad and uncouth sight it is to see the name of Christian lead in the Front,
O what a sad and uncouth sighed it is to see the name of Christian led in the Front,
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and a legion of sins follow after!
and a legion of Sins follow After!
cc dt n1 pp-f n2 vvb a-acp!
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to see a Christian come out of the Font, and then take the weapons of Righteousness,
to see a Christian come out of the Font, and then take the weapons of Righteousness,
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and fill the world with violence and iniquity! to see a man begin in the Spirit, and end in the Flesh;
and fill the world with violence and iniquity! to see a man begin in the Spirit, and end in the Flesh;
cc vvi dt n1 p-acp n1 cc n1! pc-acp vvi dt n1 vvi p-acp dt n1, cc vvi p-acp dt n1;
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prest out to fight against the Devil and the World, and yet a slave to the Devil and the World all his life;
pressed out to fight against the devil and the World, and yet a slave to the devil and the World all his life;
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to see Christianity made a pillow to sleep on in the midst of a tempest, in the midst of those sins which crucifie Christ!
to see Christianity made a pillow to sleep on in the midst of a tempest, in the midst of those Sins which crucify christ!
pc-acp vvi np1 vvd dt n1 pc-acp vvi a-acp p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f d n2 r-crq vvi np1!
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to see Christs name never made use of but against himself!
to see Christ name never made use of but against himself!
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so many not casting out Devils in that name, but in that name silling the world with subtilty and deceit!
so many not casting out Devils in that name, but in that name shilling the world with subtlety and deceit!
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A good profession and a profane Conversation is the greatest contradiction in the world.
A good profession and a profane Conversation is the greatest contradiction in the world.
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Let us be sure then to strengthen our beginnings, that they may beget a continued uninterrupted course of piety, like unto themselves;
Let us be sure then to strengthen our beginnings, that they may beget a continued uninterrupted course of piety, like unto themselves;
vvb pno12 vbi j av pc-acp vvi po12 n2, cst pns32 vmb vvi dt j-vvn j-vvn n1 pp-f n1, av-j p-acp px32;
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that all the parts of our life may resemble each other;
that all the parts of our life may resemble each other;
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that beginning well, nothing may hinder us but that we may continue so unto the end;
that beginning well, nothing may hinder us but that we may continue so unto the end;
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that a good beginning may not accuse our bad ending, nor a bad end disgrace a good beginning;
that a good beginning may not accuse our bad ending, nor a bad end disgrace a good beginning;
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that Christ may be Alpha and Omega, the first and the last, in all our actions;
that christ may be Alpha and Omega, the First and the last, in all our actions;
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that he may lead us forth, and that in his name we may tread down all our Enemies under our feet;
that he may led us forth, and that in his name we may tread down all our Enemies under our feet;
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that Christ may be both in the beginning and end of our life, advantage; that the Spirit which first taught us to cry, Abba, Father, may seal us up to the day of our Redemption.
that christ may be both in the beginning and end of our life, advantage; that the Spirit which First taught us to cry, Abba, Father, may seal us up to the day of our Redemption.
cst np1 vmb vbi av-d p-acp dt n1 cc n1 pp-f po12 n1, n1; cst dt n1 r-crq ord vvd pno12 pc-acp vvi, np1, n1, vmb vvi pno12 a-acp p-acp dt n1 pp-f po12 n1.
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The Six and Twentieth SERMON. PART IV. MATTH. IV. 1. — to be tempted of the Devil.
The Six and Twentieth SERMON. PART IV. MATTHEW. IV. 1. — to be tempted of the devil.
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IN all combates the first thing we inquire after is, Who are the Parties that fight. One of the Combatants here we find to be JESUS, a Saviour, our Advocate, our Captain, cujus auspiciis bellum geretur, by whose conduct and advise we must enter the lists.
IN all combats the First thing we inquire After is, Who Are the Parties that fight. One of the Combatants Here we find to be JESUS, a Saviour, our Advocate, our Captain, cujus auspiciis bellum geretur, by whose conduct and Advice we must enter the lists.
p-acp d n2 dt ord n1 pns12 vvb a-acp vbz, q-crq vbr dt n2 cst vvb. crd pp-f dt n2 av pns12 vvb pc-acp vbi np1, dt n1, po12 n1, po12 n1, fw-la fw-la fw-la fw-la, p-acp rg-crq n1 cc vvb pns12 vmb vvi dt n2.
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The Person who assaulted him is in the Text termed the Devil. An Accuser stands up against an Advocate, a Destroyer against a Saviour,
The Person who assaulted him is in the Text termed the devil. an Accuser Stands up against an Advocate, a Destroyer against a Saviour,
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and he that is called the God of this world, because he corrupted it, against him who is truly the God of this world, because he made it.
and he that is called the God of this world, Because he corrupted it, against him who is truly the God of this world, Because he made it.
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Nor can we doubt whether there be such a person or no as the Devil, unless we will also doubt whether there be such a person or no as Jesus,
Nor can we doubt whither there be such a person or not as the devil, unless we will also doubt whither there be such a person or not as jesus,
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and so derogate from the truth of the story, and make it less then a phantasine, less then it had been done it a vision.
and so derogate from the truth of the story, and make it less then a phantasine, less then it had been done it a vision.
cc av vvi p-acp dt n1 pp-f dt n1, cc vvi pn31 av-dc cs dt n1, av-dc cs pn31 vhd vbn vdn pn31 dt n1.
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10318
Nobis curiositate non opus est post lesum Christum; Nobis Curiosity non opus est post lesum Christ;
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When the words of Scripture are plain and positive, Curiosity and Infidelity, though they differ in name,
When the words of Scripture Are plain and positive, Curiosity and Infidelity, though they differ in name,
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yet are but one and the same thing.
yet Are but one and the same thing.
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And when Phansie drawes Doctrines out of Scripture, instead of visions it presents us with dreams.
And when Fancy draws Doctrines out of Scripture, instead of visions it presents us with dreams.
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Nor hath the Devil a more poysonous tentation then that which pours into our hearts a perswasion that there is no Devil at all.
Nor hath the devil a more poisonous tentation then that which pours into our hearts a persuasion that there is no devil At all.
ccx vhz dt n1 dt av-dc j n1 av cst r-crq vvz p-acp po12 n2 dt n1 cst pc-acp vbz dx n1 p-acp d.
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Yet there have been found, and now are, those who profess Christian religion, and yet are of opinion that what is delivered of the Devil in Scripture,
Yet there have been found, and now Are, those who profess Christian Religion, and yet Are of opinion that what is Delivered of the devil in Scripture,
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and of his tentations, is not to be understood as if there were any such spiritual substance to which we truly attribute these,
and of his tentations, is not to be understood as if there were any such spiritual substance to which we truly attribute these,
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but that it is a figurative kind of speech fitted to that which the vulgar or common people believe, that there is nothing which solicitates us to sin,
but that it is a figurative kind of speech fitted to that which the Vulgar or Common people believe, that there is nothing which solicitates us to since,
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but our own Lusts and Concupiscence, which by them by a wonderful kind of Prosopopoeia or feigning of the person is called the Devil, as St. James teacheth us, where laying down the manner how we are tempted, he makes no mention of a person,
but our own Lustiest and Concupiscence, which by them by a wondered kind of Prosopopoeia or feigning of the person is called the devil, as Saint James Teaches us, where laying down the manner how we Are tempted, he makes no mention of a person,
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10327
but attributes all to our Concupiscence, which is called in other places the Devil, the adversary which accuseth us before God;
but attributes all to our Concupiscence, which is called in other places the devil, the adversary which Accuseth us before God;
cc-acp n2 d p-acp po12 n1, r-crq vbz vvn p-acp j-jn n2 dt n1, dt n1 r-crq vvz pno12 p-acp np1;
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that Sin alone is the Serpent which deceives us, the Lyon that roars against us, and the Dragon which devours us, that only Sin is an Accuser.
that since alone is the Serpent which deceives us, the lion that roars against us, and the Dragon which devours us, that only since is an Accuser.
cst n1 av-j vbz dt n1 r-crq vvz pno12, dt n1 cst vvz p-acp pno12, cc dt n1 r-crq vvz pno12, cst j n1 vbz dt n1.
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10329
And this St. Bernard seems to lay to the charge of Petrus Adailardus, Epist. 190. where he calls him Quintum Evangelistam, the fifth Evangelist, that saw more then any of the four.
And this Saint Bernard seems to lay to the charge of Peter Adailardus, Epistle 190. where he calls him Quintum Evangelistam, the fifth Evangelist, that saw more then any of the four.
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But this is but commentum humani ingenii, a fiction of fancyful men, the work of the brain,
But this is but Commentum Humani Ingeny, a fiction of fanciful men, the work of the brain,
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and may be well entitled to the Devil himself, who is the Father of lyes.
and may be well entitled to the devil himself, who is the Father of lies.
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By the same art and skill they may, if they please, make the whole Scripture an allegory,
By the same art and skill they may, if they please, make the Whole Scripture an allegory,
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since we find nothing more historically and plainly delivered then this, That there is a Devil.
since we find nothing more historically and plainly Delivered then this, That there is a devil.
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But if I forget not, I have spoken of this heretofore, and chased it away as a phansie of the Devils creating,
But if I forget not, I have spoken of this heretofore, and chased it away as a fancy of the Devils creating,
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10335
and the invention of a sick distempered brain.
and the invention of a sick distempered brain.
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10336
All that we will now say to those who doubt whether there be such a person or no, which set upon our Saviour in the wilderness,
All that we will now say to those who doubt whither there be such a person or no, which Set upon our Saviour in the Wilderness,
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10337
and every day renews his assaults against us, is, that his conceit can proceed from no other cause then a strong delusion of the Devil, who they conceive to be nothing,
and every day renews his assaults against us, is, that his conceit can proceed from no other cause then a strong delusion of the devil, who they conceive to be nothing,
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10338
but like Aesops Fox, and Lyon, and Wolf, which carry their Moral along with them, and, till that be made, are nothing but tales:
but like Aesops Fox, and lion, and Wolf, which carry their Moral along with them, and, till that be made, Are nothing but tales:
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10339
And whilst they say there is no Devil, it may be truly said to them, that they have a Devil.
And while they say there is no devil, it may be truly said to them, that they have a devil.
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10340
That there is such a person, we may draw an argument from his name here, NONLATINALPHABET.
That there is such a person, we may draw an argument from his name Here,.
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10341
For what is a name but a signification of the nature of that thing which it doth express.
For what is a name but a signification of the nature of that thing which it does express.
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10342
And he is called here not a Spirit, or the Tempter, as he is verse 3. but NONLATINALPHABET, the Devil, from NONLATINALPHABET, which signifies to Accuse, to Defame, to Publish infamous reports, to Be the mint where slanders are coyned, or else Credulously to receive them, and pass them from hand to hand as current coyn, to Please himself at the fall of another, as the people of Rome used to delight and clap their hands at the fall of a Sword-player in the Theater.
And he is called Here not a Spirit, or the Tempter, as he is verse 3. but, the devil, from, which signifies to Accuse, to Defame, to Publish infamous reports, to Be the mint where slanders Are coined, or Else Credulously to receive them, and pass them from hand to hand as current coin, to Please himself At the fallen of Another, as the people of Rome used to delight and clap their hands At the fallen of a Swordplayer in the Theater.
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10343
He hath other names, as the Evil spirit, the Wicked one, the Prince that rules in the ayr, the God of this world.
He hath other names, as the Evil Spirit, the Wicked one, the Prince that rules in the air, the God of this world.
pns31 vhz j-jn n2, c-acp dt j-jn n1, dt j pi, dt n1 cst vvz p-acp dt n1, dt n1 pp-f d n1.
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10344
But, as Quintilian speaks, Omnia verba alicubi sunt optima: Words have their weight as they are placed.
But, as Quintilian speaks, Omnia verba Alicubi sunt optima: Words have their weight as they Are placed.
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10345
And here, when he was to tempt our Saviour, DIABOLUS, the Devil, was the fittest name for him.
And Here, when he was to tempt our Saviour, DIABOLUS, the devil, was the Fittest name for him.
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(35) sermon (DIV1)
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10346
For indeed every tentation is NONLATINALPHABET, a kind of accusation: and the Devil tempts us that he may accuse us,
For indeed every tentation is, a kind of accusation: and the devil tempts us that he may accuse us,
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10347
and accuses us when he tempts us. He is, saith Augustine, the accuser of the Saints;
and accuses us when he tempts us. He is, Says Augustine, the accuser of the Saints;
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10348
and knowing what Judge he is to appear before, into what Court he is to bring his bills of accusation,
and knowing what Judge he is to appear before, into what Court he is to bring his bills of accusation,
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10349
even into the Court of that God who cannot be deceived, though he be the father of lyes,
even into the Court of that God who cannot be deceived, though he be the father of lies,
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10350
yet he strives to make his bills true, by making us sin.
yet he strives to make his bills true, by making us sin.
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10351
Quia falsa contra nos non potest dicere, quaerit vera quae dicat & ideo tentat ut habeat quae dicat; Quia Falsa contra nos non potest dicere, Query vera Quae dicat & ideo Tentat ut habeat Quae dicat;
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10352
Because he cannot lay to our charge those sins which we did not commit, he incites us to sin, that he may lay it to our charge. He accuseth God to us; which is his Tentation:
Because he cannot lay to our charge those Sins which we did not commit, he incites us to since, that he may lay it to our charge. He Accuseth God to us; which is his Tentation:
c-acp pns31 vmbx vvi p-acp po12 n1 d n2 r-crq pns12 vdd xx vvi, pns31 vvz pno12 p-acp n1, cst pns31 vmb vvi pn31 p-acp po12 n1. pns31 vvz np1 p-acp pno12; r-crq vbz po31 n1:
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and then he accuseth us unto God; which makes him a compleat Devil.
and then he Accuseth us unto God; which makes him a complete devil.
cc av pns31 vvz pno12 p-acp np1; r-crq vvz pno31 dt j n1.
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And as St. Hierome shuts up his whole discourse against Jovinian with a Caveat; Cave JOVINIANI nomen, quod ab idolo derivatum est, Beware of the name of Jovinian, which is derived from an Idole, from Jupiter; so will I begin mine, Cave DIABOLI nomen; Beware of the Devils name;
And as Saint Jerome shuts up his Whole discourse against Jovinian with a Caveat; Cave JOVINIANI Nome, quod ab Idol derivatum est, Beware of the name of Jovinian, which is derived from an Idol, from Jupiter; so will I begin mine, Cave DIABOLI Nome; Beware of the Devils name;
cc c-acp n1 np1 vvz a-acp po31 j-jn n1 p-acp jp p-acp dt n1; n1 np1 fw-la, fw-la fw-la fw-la fw-la fw-la, vvb pp-f dt n1 pp-f jp, r-crq vbz vvn p-acp dt n1, p-acp np1; av vmb pns11 vvb png11, n1 np1 fw-la; vvb pp-f dt n2 n1;
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Beware of accusing and defaming thy brethren. Remember the Devils name, that thou be not like him.
Beware of accusing and defaming thy brothers. remember the Devils name, that thou be not like him.
vvb pp-f vvg cc vvg po21 n2. np1 dt ng1 n1, cst pns21 vbb xx av-j pno31.
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Remember that when thou hast drawn a false accusation against thy brother, thou hast drawn out a true one against thy self, which the Devil will be ready to take up,
remember that when thou hast drawn a false accusation against thy brother, thou hast drawn out a true one against thy self, which the devil will be ready to take up,
np1 cst c-crq pns21 vh2 vvn dt j n1 p-acp po21 n1, pns21 vh2 vvn av dt j pi p-acp po21 n1, r-crq dt n1 vmb vbi j pc-acp vvi a-acp,
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and present before the Tribunal of God.
and present before the Tribunal of God.
cc vvi p-acp dt n1 pp-f np1.
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And now, that we may make some use of his name, we will shew you 1. that he is an Accuser, 2. the Motives or Causes which move him to be so;
And now, that we may make Some use of his name, we will show you 1. that he is an Accuser, 2. the Motives or Causes which move him to be so;
cc av, cst pns12 vmb vvi d n1 pp-f po31 n1, pns12 vmb vvi pn22 crd cst pns31 vbz dt n1, crd dt n2 cc n2 r-crq vvb pno31 pc-acp vbi av;
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and 3. lastly, we will apply all to our selves, and parallel our defamations with his,
and 3. lastly, we will apply all to our selves, and parallel our defamations with his,
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as proceeding from the same root of bitterness, and so learn to detest them.
as proceeding from the same root of bitterness, and so Learn to detest them.
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For the first, as Christ is an Advocate pleading for Man, so the Devil is an Accuser pleading against him;
For the First, as christ is an Advocate pleading for Man, so the devil is an Accuser pleading against him;
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NONLATINALPHABET, first walking with us that we may sin, and then accusing us for sinning: First accusing God to us;
, First walking with us that we may sin, and then accusing us for sinning: First accusing God to us;
, ord vvg p-acp pno12 cst pns12 vmb vvi, cc av vvg pno12 p-acp vvg: ord vvg np1 p-acp pno12;
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which is the cause of all sin; and then accusing us to God, which is the cause of all punishment:
which is the cause of all since; and then accusing us to God, which is the cause of all punishment:
r-crq vbz dt n1 pp-f d n1; cc av vvg pno12 p-acp np1, r-crq vbz dt n1 pp-f d n1:
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Omnia agens accusatorio spiritu, as Livy speaks of Appius; in all his proceedings breathing forth malice and railing accusations.Omnia agens accusatorio spiritu, as Livy speaks of Appius; in all his proceedings breathing forth malice and railing accusations.
fw-la fw-la fw-la fw-la, p-acp np1 vvz pp-f np1; p-acp d po31 n2-vvg n-vvg av n1 cc j-vvg n2.
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And first, because all sin proceeds from error in judgment, at least in the practick faculty of the soul, (Nam si homo poterit intelligere Divina, potest & facere, saith Lactantius;
And First, Because all since proceeds from error in judgement, At least in the practic faculty of the soul, (Nam si homo poterit intelligere Divine, potest & facere, Says Lactantius;
cc ord, c-acp d n1 vvz p-acp n1 p-acp n1, p-acp ds p-acp dt j-jn n1 pp-f dt n1, (fw-la fw-la fw-la fw-la fw-la np1, fw-la cc fw-la, vvz np1;
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for if man could rightly understand the things of God, he might easily do them.
for if man could rightly understand the things of God, he might Easily do them.
c-acp cs n1 vmd av-jn vvi dt n2 pp-f np1, pns31 vmd av-j vdi pno32.
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But our practick determinations are sooner vitiated and corrupted then our speculative conclusions, because those present Truth and Goodness, these Truth alone) the Devil instills his poyson,
But our practic determinations Are sooner vitiated and corrupted then our speculative conclusions, Because those present Truth and goodness, these Truth alone) the devil instills his poison,
p-acp po12 j-jn n2 vbr av-c vvd cc vvn av po12 j n2, c-acp d j n1 cc n1, d n1 av-j) dt n1 vvz po31 n1,
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and infects the Understanding with an evil report of God.
and infects the Understanding with an evil report of God.
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And though we cannot deny God or his attributes, yet we seldome sin but we say in our hearts, There is no God. Here in this Chapter the Devil doth excaecare providentiam Dei, strive to put out the very eye of Gods Providence, that he might shake Christs Faith,
And though we cannot deny God or his attributes, yet we seldom since but we say in our hearts, There is no God. Here in this Chapter the devil does excaecare providentiam Dei, strive to put out the very eye of God's Providence, that he might shake Christ Faith,
cc cs pns12 vmbx vvi np1 cc po31 n2, av pns12 av n1 cc-acp pns12 vvb p-acp po12 n2, pc-acp vbz dx n1. av p-acp d n1 dt n1 vdz fw-la fw-la fw-la, vvb pc-acp vvi av dt j n1 pp-f npg1 n1, cst pns31 vmd vvi npg1 n1,
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as it were, and drive him to distrust. He accuseth his Wisdome in our retirement and secret sins, and that with some scorn;
as it were, and drive him to distrust. He Accuseth his Wisdom in our retirement and secret Sins, and that with Some scorn;
c-acp pn31 vbdr, cc vvi pno31 pc-acp vvi. pns31 vvz po31 n1 p-acp po12 n1 cc j-jn n2, cc cst p-acp d n1;
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Tush, God doth not see it; nor is there knowledge in the most High. Tush, God does not see it; nor is there knowledge in the most High.
uh, np1 vdz xx vvi pn31; ccx vbz pc-acp n1 p-acp dt av-ds j.
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when remembring our sins we fall under them, as a burden too heavy for us, and as if God had forgotten to be merciful.
when remembering our Sins we fallen under them, as a burden too heavy for us, and as if God had forgotten to be merciful.
c-crq vvg po12 n2 pns12 vvb p-acp pno32, c-acp dt n1 av j p-acp pno12, cc c-acp cs np1 vhd vvn pc-acp vbi j.
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10376
He roars loud against his very Power in the mouth of a Rabshakeh, and would perswade the Israelites that to say God should deliver them was nothing else but to deliver themselves up to famine and thirst.
He roars loud against his very Power in the Mouth of a Rabshakeh, and would persuade the Israelites that to say God should deliver them was nothing Else but to deliver themselves up to famine and thirst.
pns31 vvz av-j p-acp po31 j n1 p-acp dt n1 pp-f dt n1, cc vmd vvi dt np2 cst p-acp vvi np1 vmd vvi pno32 vbds pix av cc-acp pc-acp vvi px32 a-acp p-acp n1 cc n1.
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He casts his venome upon all the Divine Attributes, and makes them the inducements to sin, which are the strongest motives to goodness.
He Cast his venom upon all the Divine Attributes, and makes them the inducements to since, which Are the Strongest motives to Goodness.
pns31 vvz po31 n1 p-acp d dt j-jn n2, cc vvz pno32 dt n2 p-acp n1, r-crq vbr dt js n2 p-acp n1.
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He never presents God to us as he is, but in several forms, and all such as may drive us from one attribute to run us on another.
He never presents God to us as he is, but in several forms, and all such as may drive us from one attribute to run us on Another.
pns31 av-x vvz np1 p-acp pno12 c-acp pns31 vbz, cc-acp p-acp j n2, cc d d c-acp vmb vvi pno12 p-acp crd n1 pc-acp vvi pno12 p-acp n-jn.
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10379
He presents him without an eye, that we may do what we list; without a hand, that we may trust in a hand of flesh;
He presents him without an eye, that we may do what we list; without a hand, that we may trust in a hand of Flesh;
pns31 vvz pno31 p-acp dt n1, cst pns12 vmb vdi r-crq pns12 vvb; p-acp dt n1, cst pns12 vmb vvi p-acp dt n1 pp-f n1;
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without an Ear, that our blasphemies may be loud.
without an Ear, that our Blasphemies may be loud.
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He makes us favorable interpreters of him before we sin, and unjust judges of him when we have sinned.
He makes us favourable Interpreters of him before we sin, and unjust judges of him when we have sinned.
pns31 vvz pno12 j n2 pp-f pno31 c-acp pns12 vvb, cc j n2 pp-f pno31 c-crq pns12 vhb vvn.
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10382
He makes him a Libertine to the presumptuous, and a Novatian to the despairing sinner; being a lyar in all, whose every breath is a defamation.
He makes him a Libertine to the presumptuous, and a Novatian to the despairing sinner; being a liar in all, whose every breath is a defamation.
pns31 vvz pno31 dt n1 p-acp dt j, cc dt jp p-acp dt j-vvg n1; vbg dt n1 p-acp d, rg-crq d n1 vbz dt n1.
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10383
Nulla apud eum turpis ratio vincendi, as was said of King Philip; He is not ashamed of any lye that may lead us from the truth.Nulla apud Eum Shameful ratio vincendi, as was said of King Philip; He is not ashamed of any lie that may led us from the truth.
fw-la fw-la fw-la fw-la fw-la fw-la, a-acp vbds vvn pp-f n1 np1; pns31 vbz xx j pp-f d n1 cst vmb vvi pno12 p-acp dt n1.
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And as he defameth God unto us, so in every sin almost he accuses us unto our selves.
And as he defameth God unto us, so in every since almost he accuses us unto our selves.
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In the heat of our Zeal he accuseth us of Madness, that we may be remiss;
In the heat of our Zeal he Accuseth us of Madness, that we may be remiss;
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and in our Meekness he chargeth us with Folly, that we may learn to be angry.
and in our Meekness he charges us with Folly, that we may Learn to be angry.
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In our Justice he calls us tyrants, that we may yield it up unto unnecessary Pity;
In our justice he calls us Tyrants, that we may yield it up unto unnecessary Pity;
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and in our Compassion he urgeth the want of Justice, that to put on the New man, we may put of all bowels of mercy.
and in our Compassion he urges the want of justice, that to put on the New man, we may put of all bowels of mercy.
cc p-acp po12 n1 pns31 vvz dt n1 pp-f n1, cst pc-acp vvi p-acp dt j n1, pns12 vmb vvi pp-f d n2 pp-f n1.
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10389
He accuseth our Faith to our Charity, and perswades us that for all our good works we are none of the faithful;
He Accuseth our Faith to our Charity, and persuades us that for all our good works we Are none of the faithful;
pns31 vvz po12 n1 p-acp po12 n1, cc vvz pno12 d p-acp d po12 j n2 pns12 vbr pix pp-f dt j;
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and our Charity to our Hope, as if it were so cold it could kindle no such virtue within us.
and our Charity to our Hope, as if it were so cold it could kindle no such virtue within us.
cc po12 n1 p-acp po12 n1, c-acp cs pn31 vbdr av j-jn pn31 vmd vvi dx d n1 p-acp pno12.
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From Religion he drives us on to Superstition, and from the fear of Superstition into that gulf of Profaneness which will swallow us up.
From Religion he drives us on to Superstition, and from the Fear of Superstition into that gulf of Profaneness which will swallow us up.
p-acp n1 pns31 vvz pno12 p-acp p-acp n1, cc p-acp dt n1 pp-f n1 p-acp d n1 pp-f n1 r-crq vmb vvi pno12 a-acp.
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10392
And then, when he hath us in his nets, when he hath by accusing us unto our selves made us guilty indeed,
And then, when he hath us in his nets, when he hath by accusing us unto our selves made us guilty indeed,
cc av, c-crq pns31 vhz pno12 p-acp po31 n2, c-crq pns31 vhz p-acp vvg pno12 p-acp po12 n2 vvn pno12 j av,
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when by accusing our virtues he hath brought to sin, he draws his bill of accusation,
when by accusing our Virtues he hath brought to since, he draws his bill of accusation,
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and for one sin writes down an hundred. He makes every sin of Infirmity a monster;
and for one since writes down an hundred. He makes every since of Infirmity a monster;
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And this before Superstition had gained much footing in the Church.
And this before Superstition had gained much footing in the Church.
cc d p-acp n1 vhd vvn d n-vvg p-acp dt n1.
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10395
writes down sudden Anger in letters of bloud; makes a Word in our haste, a resolution in earnest; Confidence, Presumption; and Doubting, Infidelity.
writes down sudden Anger in letters of blood; makes a Word in our haste, a resolution in earnest; Confidence, Presumption; and Doubting, Infidelity.
vvz a-acp j n1 p-acp n2 pp-f n1; vvz dt n1 p-acp po12 n1, dt n1 p-acp n1; n1, n1; cc vvg, n1.
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10396
He writes down evil for good, but not good for evil; for that is his work before, not after, our sins.
He writes down evil for good, but not good for evil; for that is his work before, not After, our Sins.
pns31 vvz a-acp j-jn c-acp j, cc-acp xx j p-acp n-jn; p-acp d vbz po31 n1 a-acp, xx a-acp, po12 n2.
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10397
And these his accusations he tenders to the Judge of all the world, and is more importunate with him then the Widdow with the Judge in the Gospel, Luke 18. NONLATINALPHABET, troubles and buffets him,
And these his accusations he tenders to the Judge of all the world, and is more importunate with him then the Widow with the Judge in the Gospel, Lycia 18., Troubles and buffets him,
cc d po31 n2 pns31 vvz p-acp dt n1 pp-f d dt n1, cc vbz av-dc j p-acp pno31 av dt n1 p-acp dt n1 p-acp dt n1, av crd, n2 cc n2 pno31,
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10398
as it were, with his loud cryes, and will not give over, interitûs nostri avarus exactor, being a rigid and covetous exactor of our destruction.
as it were, with his loud cries, and will not give over, interitûs Our Avarus exactor, being a rigid and covetous exactor of our destruction.
c-acp pn31 vbdr, p-acp po31 j n2, cc vmb xx vvi a-acp, vbz fw-la fw-la n1, vbg dt j cc j n1 pp-f po12 n1.
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This he doth, thus he accuseth. But the manner how he tenders his accusations is not easily exprest.
This he does, thus he Accuseth. But the manner how he tenders his accusations is not Easily expressed.
d pns31 vdz, av pns31 vvz. p-acp dt n1 c-crq pns31 vvz po31 n2 vbz xx av-j vvn.
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10400
We may safely say that as he is a Spirit, so the manner of his accusing us is spiritual.
We may safely say that as he is a Spirit, so the manner of his accusing us is spiritual.
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We, when we accuse one another, must do it by voice or writing.
We, when we accuse one Another, must do it by voice or writing.
pns12, c-crq pns12 vvb pi j-jn, vmb vdi pn31 p-acp n1 cc n1.
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10402
For when we condemn or censure others but in our heart, we are but as men that stand behind a wall,
For when we condemn or censure Others but in our heart, we Are but as men that stand behind a wall,
p-acp c-crq pns12 vvb cc vvi n2-jn p-acp p-acp po12 n1, pns12 vbr p-acp c-acp n2 cst vvb p-acp dt n1,
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10403
and must come forth per linguae januam, as Gregory speaks, through the gate of the Tongue and door of the Mouth,
and must come forth per linguae januam, as Gregory speaks, through the gate of the Tongue and door of the Mouth,
cc vmb vvi av fw-la fw-la fw-la, p-acp np1 vvz, p-acp dt n1 pp-f dt n1 cc n1 pp-f dt n1,
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10404
and outwardly manifest what we are within.
and outwardly manifest what we Are within.
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10405
But Spirits are of another nature, not compounded, as we are, of two divers parts, Body and Soul. And,
But Spirits Are of Another nature, not compounded, as we Are, of two diverse parts, Body and Soul. And,
p-acp n2 vbr a-acp j-jn n1, xx vvn, c-acp pns12 vbr, pp-f crd j n2, n1 cc n1 np1,
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10406
as their Nature is, such is their Speech. Sublimes & incogniti modi locutionis intimae; Their speech is inward and within them, and the manner of it sublime and unknown.
as their Nature is, such is their Speech. Sublimes & incogniti modi locutionis intimae; Their speech is inward and within them, and the manner of it sublime and unknown.
c-acp po32 n1 vbz, d vbz po32 n1. vvz cc fw-la fw-la fw-la fw-la; po32 n1 vbz j cc p-acp pno32, cc dt n1 pp-f pn31 j cc j.
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Animarum verba sunt desideria, saith the Father;Animarum verba sunt Desire, Says the Father;
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10408
The words of our souls are our Desires, and by them we cry and call unto the Lord, and he hears us.
The words of our Souls Are our Desires, and by them we cry and call unto the Lord, and he hears us.
dt n2 pp-f po12 n2 vbr po12 n2, cc p-acp pno32 pns12 vvb cc vvi p-acp dt n1, cc pns31 vvz pno12.
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10409
And if we should say that NONLATINALPHABET, those malicious desires of Satan to devour our Souls were his accusations, we speak not much amiss.
And if we should say that, those malicious Desires of Satan to devour our Souls were his accusations, we speak not much amiss.
cc cs pns12 vmd vvi d, d j n2 pp-f np1 pc-acp vvi po12 n2 vbdr po31 n2, pns12 vvb xx d av.
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10410
For God sees what the Devil hath treasured up against us as plainly as he doth our thoughts,
For God sees what the devil hath treasured up against us as plainly as he does our thoughts,
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10411
and understands them more fully then we do a Bill which we hear read in any Court of Justice.
and understands them more Fully then we do a Bill which we hear read in any Court of justice.
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10412
Dicere Diaboli est contra bonos intrà cogitationum suarum latibula conqueri; The Devils speech is that inward grudging he hath against those which are good.Dicere Diaboli est contra bonos intrà cogitationum suarum latibula conqueri; The Devils speech is that inward grudging he hath against those which Are good.
fw-la np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la; dt ng1 n1 vbz d j vvg pns31 vhz p-acp d r-crq vbr j.
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10413
And of that nature is his accusation of the wicked. Dicere Diaboli est omnipotenti majestati Dei posse nihil celare.
And of that nature is his accusation of the wicked. Dicere Diaboli est omnipotenti Majesty Dei posse nihil celare.
cc pp-f d n1 vbz po31 n1 pp-f dt j. fw-la np1 fw-la fw-la n1 fw-la fw-la fw-la fw-la.
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He watcheth our steps, and ponders our goings.
He watches our steps, and ponders our goings.
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He is with us when we sin, and he registers our sins down in his malicious thought.
He is with us when we sin, and he registers our Sins down in his malicious Thought.
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10416
And his speech is, Not to be able to hide it from the eyes of God, which at one view seeth both our sins and his malice.
And his speech is, Not to be able to hide it from the eyes of God, which At one view sees both our Sins and his malice.
cc po31 n1 vbz, xx pc-acp vbi j pc-acp vvi pn31 p-acp dt n2 pp-f np1, r-crq p-acp crd n1 vvz d po12 n2 cc po31 n1.
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10417
Howsoever he accuseth us, the manner is unknown unto us:
Howsoever he Accuseth us, the manner is unknown unto us:
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10418
and if it be more then that I have shewed, I am sure it stands out of sight:
and if it be more then that I have showed, I am sure it Stands out of sighed:
cc cs pn31 vbb av-dc cs cst pns11 vhb vvn, pns11 vbm j pn31 vvz av pp-f n1:
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10419
and amplius quaerere non licet quà m quod inveniri licet, It is not lawful to seek after that which before we set forth we know we shall not find.
and Amplius quaerere non licet quà m quod inveniri licet, It is not lawful to seek After that which before we Set forth we know we shall not find.
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10420
That which neerly concerns us is, so to look to our wayes as that we help not the Devil to accuse us, that he may come and find nothing in us, no sin not washt away with the tears of repentance and the bloud of the Lamb.
That which nearly concerns us is, so to look to our ways as that we help not the devil to accuse us, that he may come and find nothing in us, no since not washed away with the tears of Repentance and the blood of the Lamb.
d r-crq av-j vvz pno12 vbz, av pc-acp vvi p-acp po12 n2 p-acp cst pns12 vvb xx dt n1 pc-acp vvi pno12, cst pns31 vmb vvi cc vvi pix p-acp pno12, dx n1 xx vvn av p-acp dt n2 pp-f n1 cc dt n1 pp-f dt n1.
(35) sermon (DIV1)
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10421
For as God bids us to thirst after the joyes of heaven, but doth not tell us what they are,
For as God bids us to thirst After the Joys of heaven, but does not tell us what they Are,
p-acp c-acp np1 vvz pno12 pc-acp vvi p-acp dt n2 pp-f n1, cc-acp vdz xx vvi pno12 r-crq pns32 vbr,
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10422
but only by telling us they are unspeakable;
but only by telling us they Are unspeakable;
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10423
so he bids us take heed that this Jaylor take not hold of us, and hale us and accuse us before the Judge,
so he bids us take heed that this Jailor take not hold of us, and hale us and accuse us before the Judge,
av pns31 vvz pno12 vvi n1 cst d n1 vvb xx vvi pp-f pno12, cc vvb pno12 cc vvb pno12 p-acp dt n1,
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10424
but doth not set down the manner how he will tender his Bill; that so we may lose no time in seeking the one, and avoiding the other.
but does not Set down the manner how he will tender his Bill; that so we may loose no time in seeking the one, and avoiding the other.
cc-acp vdz xx vvi a-acp dt n1 c-crq pns31 vmb vvi po31 n1; cst av pns12 vmb vvi dx n1 p-acp vvg dt pi, cc vvg dt j-jn.
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10425
For who will not hasten to joyes unspeakable? or who will not fear to have his name in that Bill which he is sure will be heard? I will conclude all with that excellent consideration of Hilary, Stultum est calumniam in eo inquisitionis intendere in quo comprehendi id unde quaeritur per naturam suam non potest;
For who will not hasten to Joys unspeakable? or who will not Fear to have his name in that Bill which he is sure will be herd? I will conclude all with that excellent consideration of Hilary, Stultum est calumniam in eo inquisitionis intendere in quo comprehendi id unde Quaeritur per naturam suam non potest;
p-acp r-crq vmb xx vvi p-acp n2 j? cc q-crq vmb xx vvi p-acp vhb po31 n1 p-acp d n1 r-crq pns31 vbz j vmb vbi vvn? pns11 vmb vvi d p-acp cst j n1 pp-f np1, fw-la fw-la fw-la p-acp fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
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10426
It is but a piece of vanity to strive and contend about the searching of that which cannot be comprehended,
It is but a piece of vanity to strive and contend about the searching of that which cannot be comprehended,
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10427
or to look after that which hath no light to discover it.
or to look After that which hath no Light to discover it.
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10428
It is enough for us to know that the Devil is an Accuser, and in his best shape, in his Angelical habit,
It is enough for us to know that the devil is an Accuser, and in his best shape, in his Angelical habit,
pn31 vbz av-d p-acp pno12 pc-acp vvi cst dt n1 vbz dt n1, cc p-acp po31 js n1, p-acp po31 j n1,
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10429
but a Promooter to catch us, and that all his tentations to sin, though they be fair to the eye,
but a Promoter to catch us, and that all his tentations to since, though they be fair to the eye,
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10430
and pleasant to the taste, and musick to the ear, are nothing else but so many means to procure so many sins to fill up this Bill.
and pleasant to the taste, and music to the ear, Are nothing Else but so many means to procure so many Sins to fill up this Bill.
cc j p-acp dt n1, cc n1 p-acp dt n1, vbr pix av cc-acp av d n2 pc-acp vvi av d n2 pc-acp vvi a-acp d n1.
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10431
And so I descend to that which I proposed in the next place to lay before you the Causes or Motives which makes the Devil our accuser.
And so I descend to that which I proposed in the next place to lay before you the Causes or Motives which makes the devil our accuser.
cc av pns11 vvb p-acp d r-crq pns11 vvd p-acp dt ord n1 pc-acp vvi p-acp pn22 dt n2 cc n2 r-crq vvz dt n1 po12 n1.
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10432
And first, we cannot imagine that it proceeds from any delight or ease he can take in our bloud.
And First, we cannot imagine that it proceeds from any delight or ease he can take in our blood.
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10433
For this were to seek Joy in Hell, where there can be none at all.
For this were to seek Joy in Hell, where there can be none At all.
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10434
The number of the damned are so far from diminishing the Devils pain that they increase it;
The number of the damned Are so Far from diminishing the Devils pain that they increase it;
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and to be clothed with rags is Nakedness. Disobedience is Nakedness:
and to be clothed with rags is Nakedness. Disobedience is Nakedness:
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(37) sermon (DIV1)
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but yet in the Devil, though there be no true joy, yet there is something like our joy in evil, which is in him not in the nature of a passion;
but yet in the devil, though there be no true joy, yet there is something like our joy in evil, which is in him not in the nature of a passion;
cc-acp av p-acp dt n1, cs pc-acp vbb dx j n1, av pc-acp vbz pi j po12 n1 p-acp j-jn, r-crq vbz p-acp pno31 xx p-acp dt n1 pp-f dt n1;
(35) sermon (DIV1)
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10436
but as an act of his will, as Aquinas saith. When we sin not, he is grieved, because it is against his will;
but as an act of his will, as Aquinas Says. When we sin not, he is grieved, Because it is against his will;
cc-acp c-acp dt n1 pp-f po31 n1, c-acp np1 vvz. c-crq pns12 vvb xx, pns31 vbz vvn, c-acp pn31 vbz p-acp po31 n1;
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10437
and when we yield to his tentations; he is said to be delighted, because his will is fulfilled.
and when we yield to his tentations; he is said to be delighted, Because his will is fulfilled.
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10438
For something he would have which is not; and this is his grief: and something he would have which is; and this is his joy.
For something he would have which is not; and this is his grief: and something he would have which is; and this is his joy.
p-acp pi pns31 vmd vhi r-crq vbz xx; cc d vbz po31 n1: cc pi pns31 vmd vhi r-crq vbz; cc d vbz po31 n1.
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10439
In him, as in us, Joy is nothing else but the perfection and complement of those actions which are natural unto him.
In him, as in us, Joy is nothing Else but the perfection and compliment of those actions which Are natural unto him.
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10440
And because he is naturally a hater of God and Men, he is said to take delight when God is blasphemed,
And Because he is naturally a hater of God and Men, he is said to take delight when God is blasphemed,
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10441
or Man made guilty of death. Quantus Diabolo luctus inest? saith the Father;
or Man made guilty of death. Quantus Diabolo Luctus Inset? Says the Father;
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10442
How is the Devil grieved when the Prodigal returns, because his desire was to have had him choakt with his husks.
How is the devil grieved when the Prodigal returns, Because his desire was to have had him choked with his husks.
q-crq vbz dt n1 vvd c-crq dt j-jn n2, c-acp po31 n1 vbds pc-acp vhi vhn pno31 vvn p-acp po31 n2.
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10443
And quantum Diabolo gaudium? What joy is it to him to see a child turn Prodigal!
And quantum Diabolo gaudium? What joy is it to him to see a child turn Prodigal!
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10444
for this is natural unto him, even the work of his hands.
for this is natural unto him, even the work of his hands.
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10445
Such is his malice unto us that mavult perire quà m non perdere, he had rather be destroyed himself,
Such is his malice unto us that Mavult perire quà m non Perdere, he had rather be destroyed himself,
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10446
then that we should not perish, and had rather Hell were hotter then we not come there.
then that we should not perish, and had rather Hell were hotter then we not come there.
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10447
And this his obstinate Malice proceeded from his pain, from the sad apprehension of an angry Power and an offended Majesty. Inviderat, quia doluerat, saith Tertullian;
And this his obstinate Malice proceeded from his pain, from the sad apprehension of an angry Power and an offended Majesty. Inviderat, quia doluerat, Says Tertullian;
cc d po31 j n1 vvd p-acp po31 n1, p-acp dt j n1 pp-f dt j n1 cc dt j-vvn n1. fw-la, fw-la fw-la, vvz np1;
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10448
He did envy us because he was grieved; and his Pain increaseth with his Malice: The first desire which threw him down was, That he might be God;
He did envy us Because he was grieved; and his Pain increases with his Malice: The First desire which threw him down was, That he might be God;
pns31 vdd vvi pno12 c-acp pns31 vbds vvn; cc po31 n1 vvz p-acp po31 n1: dt ord n1 r-crq vvd pno31 a-acp vbds, cst pns31 vmd vbi np1;
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10449
and the next, when he was fallen, That there should be no God at all.
and the next, when he was fallen, That there should be no God At all.
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10450
And being now in chains of everlasting darkness, he hates that light which he cannot see:
And being now in chains of everlasting darkness, he hates that Light which he cannot see:
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10451
And since God himself is at that infinite distance from him, so full of power and majesty that his Malice cannot reach him, he opposeth himself to the works of his hands,
And since God himself is At that infinite distance from him, so full of power and majesty that his Malice cannot reach him, he Opposeth himself to the works of his hands,
cc p-acp np1 px31 vbz p-acp d j n1 p-acp pno31, av j pp-f n1 cc n1 cst po31 n1 vmbx vvi pno31, pns31 vvz px31 p-acp dt n2 pp-f po31 n2,
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10452
and seeks to destroy him in his image;
and seeks to destroy him in his image;
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10453
as the poor man, when he could not get his enemy into his hands, whipt his statue.
as the poor man, when he could not get his enemy into his hands, whipped his statue.
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10454
Being much troubled, saith Tertullian, that God had given Man dominion over the works of his hands, in Dei imagine quo sit in Deum odio ostendit, he manifests his hatred to God in his image, which he strives to deface.
Being much troubled, Says Tertullian, that God had given Man dominion over the works of his hands, in Dei imagine quo sit in God odio ostendit, he manifests his hatred to God in his image, which he strives to deface.
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Hear his voice, follow his direction:
Hear his voice, follow his direction:
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10456
Most certain it is, his extreme Misery enrageth his Malice, and his Malice whets his Will and endeavors,
Most certain it is, his extreme Misery enrageth his Malice, and his Malice whets his Will and endeavors,
ds j pn31 vbz, po31 j-jn n1 vvz po31 n1, cc po31 n1 vvz po31 n1 cc n2,
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10457
and maketh him very subtle to invent strange stratagems;
and makes him very subtle to invent strange stratagems;
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10458
by which, if we be not very wary, he will steal our names from Christ, to whom we have given them up,
by which, if we be not very wary, he will steal our names from christ, to whom we have given them up,
p-acp r-crq, cs pns12 vbb xx av j, pns31 vmb vvi po12 n2 p-acp np1, p-acp ro-crq pns12 vhb vvn pno32 a-acp,
(35) sermon (DIV1)
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10459
and put them in his roll. Nor is the working of his Malice hindred by the bad effect it produceth.
and put them in his roll. Nor is the working of his Malice hindered by the bad Effect it Produceth.
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10460
For the more he suffers, the more malicious he is; and the more malicious he is, the more he suffers.
For the more he suffers, the more malicious he is; and the more malicious he is, the more he suffers.
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10461
He grieves and is troubled that Men, built up of flesh and bloud, should keep the love of God on earth, which he, being a glorious Spirit, lost in heaven;
He grieves and is troubled that Men, built up of Flesh and blood, should keep the love of God on earth, which he, being a glorious Spirit, lost in heaven;
pns31 vvz cc vbz vvn d n2, vvn a-acp pp-f n1 cc n1, vmd vvi dt n1 pp-f np1 p-acp n1, r-crq pns31, vbg dt j n1, vvn p-acp n1;
(35) sermon (DIV1)
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10462
that mortal Man should ascend to that pitch of happiness from whence he being an immortal Angel was flung down.
that Mortal Man should ascend to that pitch of happiness from whence he being an immortal Angel was flung down.
d j-jn n1 vmd vvi p-acp d n1 pp-f n1 p-acp c-crq pns31 vbg dt j n1 vbds vvn a-acp.
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10463
And though he know that his pains are increased by the condemnation of those whom he hath prevailed with to sin,
And though he know that his pains Are increased by the condemnation of those whom he hath prevailed with to since,
cc cs pns31 vvb cst po31 n2 vbr vvn p-acp dt n1 pp-f d r-crq pns31 vhz vvn p-acp p-acp n1,
(35) sermon (DIV1)
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10464
yet he strives to increase the number, though with the increase of his pains; and is content to suffer more so that more may suffer with him.
yet he strives to increase the number, though with the increase of his pains; and is content to suffer more so that more may suffer with him.
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10465
Nor need we wonder that the Devil, who is so subtle a Serpent, fails in such a point of wisdome.
Nor need we wonder that the devil, who is so subtle a Serpent, fails in such a point of Wisdom.
ccx vvb pns12 vvb cst dt n1, r-crq vbz av j dt n1, vvz p-acp d dt n1 pp-f n1.
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10466
For as his Subtlety and Wisdome is great, so is his Malice, which even in Man doth darken the eye of Reason,
For as his Subtlety and Wisdom is great, so is his Malice, which even in Man does darken the eye of Reason,
p-acp p-acp po31 n1 cc n1 vbz j, av vbz po31 n1, r-crq av p-acp n1 vdz vvi dt n1 pp-f n1,
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10467
and makes the Devil every day more a Devil to himself:
and makes the devil every day more a devil to himself:
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10468
so that though he be very cunning to bring souls unto punishment, yet he hath no wisdome to keep off the increase of it from himself.
so that though he be very cunning to bring Souls unto punishment, yet he hath no Wisdom to keep off the increase of it from himself.
av cst cs pns31 vbb av j-jn pc-acp vvi n2 p-acp n1, av pns31 vhz dx n1 pc-acp vvi a-acp dt n1 pp-f pn31 p-acp px31.
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10469
Very busie he is to frame his accusations, though, when we come to the barr, he must also be condemned as accessory.
Very busy he is to frame his accusations, though, when we come to the bar, he must also be condemned as accessory.
j j pns31 vbz pc-acp vvi po31 n2, cs, c-crq pns12 vvb p-acp dt n1, pns31 vmb av vbi vvn p-acp n-jn.
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10470
Now as these two, Malice and Envy (which we have joyntly handled and together,
Now as these two, Malice and Envy (which we have jointly handled and together,
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10471
because they are so like) are as inward incitements unto the Devil to accuse us, so also is his Pride.
Because they Are so like) Are as inward incitements unto the devil to accuse us, so also is his Pride.
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10472
For he is king over all the children of pride, as Job speaketh. And this may be one cause, though not the chief why he cannot repent. Hoc vitio misericordiae medicina respuitur;
For he is King over all the children of pride, as Job speaks. And this may be one cause, though not the chief why he cannot Repent. Hoc vitio Mercy medicina respuitur;
p-acp pns31 vbz n1 p-acp d dt n2 pp-f n1, p-acp np1 vvz. cc d vmb vbi crd n1, cs xx dt j-jn c-crq pns31 vmbx vvi. fw-la fw-la fw-la fw-la fw-la;
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10473
This is the sin which shuts down the portcullis to Mercy:
This is the since which shuts down the portcullis to Mercy:
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So that if God should have provided a plaster for his Malice, his Pride would have refused it.
So that if God should have provided a plaster for his Malice, his Pride would have refused it.
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Infelix superbia dedignatur sub praeceptis coelestibus vivere; Infelix superbia dedignatur sub praeceptis coelestibus vivere;
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Such is the infelicity of Pride that it can never be induced to be brought unto obedience of the heavenly commandments.
Such is the infelicity of Pride that it can never be induced to be brought unto Obedience of the heavenly Commandments.
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This was the sin which pluckt off his Angels wings, and flung him down from heaven.
This was the since which plucked off his Angels wings, and flung him down from heaven.
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For not content to be no greater then he was, he was made less then he was.
For not content to be no greater then he was, he was made less then he was.
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Ob hoc minus est quà m fuit, quòd eo quod minus erat frui noluit, saith Augustine; Being not content to be an Angel of light, he became a Devil;Ob hoc minus est quà m fuit, quòd eo quod minus erat frui noluit, Says Augustine; Being not content to be an Angel of Light, he became a devil;
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and when heaven would not hold him unless he might be a God, he was thrown into hell.
and when heaven would not hold him unless he might be a God, he was thrown into hell.
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Nor is his Pride the less because his Malice is great. For the Schools conclude that he preserved his naturals entire, as his subtilty and agility. He was a Spirit still;
Nor is his Pride the less Because his Malice is great. For the Schools conclude that he preserved his naturals entire, as his subtlety and agility. He was a Spirit still;
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and Pride, as Malice, proceeds from infirmity, from decay. And though we say that Pride, as a moth, will breed even in Humilities mantle,
and Pride, as Malice, proceeds from infirmity, from decay. And though we say that Pride, as a moth, will breed even in Humilities mantle,
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yet it rather proceeds from our unnecessary gazing on it and misconstruing it, then from the virtue it self.
yet it rather proceeds from our unnecessary gazing on it and misconstruing it, then from the virtue it self.
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The Devil is a spirit, of an excellent essence;
The devil is a Spirit, of an excellent essence;
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and it cannot be said unto him, saith the Father, as it may be to Man, Why art thou proud, Dust and Ashes? Again, there be many sins which Men are subject to, of which he cannot be actually guilty,
and it cannot be said unto him, Says the Father, as it may be to Man, Why art thou proud, Dust and Ashes? Again, there be many Sins which Men Are Subject to, of which he cannot be actually guilty,
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as Adultery, Luxury, Covetousness, and the like, therefore he is the bolder to accuse us.
as Adultery, Luxury, Covetousness, and the like, Therefore he is the bolder to accuse us.
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And to this he incites us, thinking his sin more hurtful to us then his punishment.
And to this he incites us, thinking his since more hurtful to us then his punishment.
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And this he is ready to lay to our charge, that we, as he, have an ambition to be like unto the Highest,
And this he is ready to lay to our charge, that we, as he, have an ambition to be like unto the Highest,
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and in every sin affect a kind of equality with God.
and in every since affect a kind of equality with God.
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Still he would be as God, our ruler and king, the God of this world, to lead or drive us at his pleasure.
Still he would be as God, our ruler and King, the God of this world, to led or drive us At his pleasure.
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And as God commands obedience, that it may be well with us;
And as God commands Obedience, that it may be well with us;
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so doth he proclaim us rebels, and since he cannot be our judge, takes a pride in being our accuser.
so does he proclaim us rebels, and since he cannot be our judge, Takes a pride in being our accuser.
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10493
Here his Art and Skill magnifieth it self, that he can destroy what God was willing to save, that he can make him hate what naturally he loved.
Here his Art and Skill magnifieth it self, that he can destroy what God was willing to save, that he can make him hate what naturally he loved.
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Here his Will and Eloquence is seen, in drawing out arguments to which Man cannot answer;
Here his Will and Eloquence is seen, in drawing out Arguments to which Man cannot answer;
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in making our Sins, our unrepented Sins, cry louder then the Bloud of Christ; in laying before Gods eyes those wounds which his mercy cannot heal.
in making our Sins, our unrepented Sins, cry Louder then the Blood of christ; in laying before God's eyes those wounds which his mercy cannot heal.
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Here he striveth to pluck God out of his throne, by telling him he cannot be God and pardon such offenders:
Here he striveth to pluck God out of his throne, by telling him he cannot be God and pardon such offenders:
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Here he is wise and just, still that Angel which would be equal with God. Variis quisque causis ad accusandum compellitur;
Here he is wise and just, still that Angel which would be equal with God. Variis Quisque Causis ad accusandum compellitur;
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For sure the Devil cannot have worse language, though he speak by the whore.
For sure the devil cannot have Worse language, though he speak by the whore.
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There be divers causes, saith Seneca, which move men to accuse one another: Some are spur'd on by Ambition, others by Hatred, some by Hope of reward.
There be diverse Causes, Says Senecca, which move men to accuse one Another: some Are spurred on by Ambition, Others by Hatred, Some by Hope of reward.
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But the Devils motives are his Malice and Envy to mankind, and that which made him a Devil, his Pride.
But the Devils motives Are his Malice and Envy to mankind, and that which made him a devil, his Pride.
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And now having shewed you the Devil as an Accuser, we pass to the Application, That we may learn to hate and detest that sin of Defamation,
And now having showed you the devil as an Accuser, we pass to the Application, That we may Learn to hate and detest that since of Defamation,
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lest if we leave our Brotherhood with our Advocate, we get no better a Father then the Father of lies.
lest if we leave our Brotherhood with our Advocate, we get no better a Father then the Father of lies.
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For we must not think the Devil is an Accuser only in defaming of us, but also in teaching us to defame and accuse one another;
For we must not think the devil is an Accuser only in defaming of us, but also in teaching us to defame and accuse one Another;
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in speaking by us as he did by the Priests of his Temples, and through our mouths breathing forth slanders as oracles.
in speaking by us as he did by the Priests of his Temples, and through our mouths breathing forth slanders as oracles.
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He was an Accuser in the Jews, and taught them to call Christ a wine-bibber, a companion of publicanes and sinners;
He was an Accuser in the jews, and taught them to call christ a winebibber, a Companion of Publicans and Sinners;
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to disgrace his Miracles, and call them the works of Beelzebub. He taught Elymas, his own child, as St. Paul calls him, to pervert the right wayes of the Lord.
to disgrace his Miracles, and call them the works of Beelzebub. He taught Elymas, his own child, as Saint Paul calls him, to pervert the right ways of the Lord.
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He taught the Heathen to call the first Christians Impostors, and Traytors, and Atheists; to lay to their charge the Murder of Infants, Incest,
He taught the Heathen to call the First Christians Impostors, and Traitors, and Atheists; to lay to their charge the Murder of Infants, Incest,
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and those crimes which were not only false but incredible;
and those crimes which were not only false but incredible;
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accusare vocabulae, to accuse the very name of Christian. And, which is most to be lamented, he hath taught Christians to perform this vile office one against another.Accusare vocabulae, to accuse the very name of Christian. And, which is most to be lamented, he hath taught Christians to perform this vile office one against Another.
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For no sooner had God freed them from the terror of Persecution, but they raised a worse amongst themselves, one Christian placing a great part of his Religion in laying some foul imputation upon another;
For no sooner had God freed them from the terror of Persecution, but they raised a Worse among themselves, one Christian placing a great part of his Religion in laying Some foul imputation upon Another;
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and finding Heresie in the roll of carnal sins Gal. 5. 20. calling them Hereticks whom they could not otherwise defame;
and finding Heresy in the roll of carnal Sins Gal. 5. 20. calling them Heretics whom they could not otherwise defame;
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pronouncing Anathema 's one against another; as if all who would be Christs Disciples were not to be sons of Consolation, but of Thunder.
pronouncing Anathema is one against Another; as if all who would be Christ Disciples were not to be Sons of Consolation, but of Thunder.
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I may be bold to say, Scarce any Father or holy man which past without his mark.
I may be bold to say, Scarce any Father or holy man which passed without his mark.
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Augustine was defamed by the Donatists and Manichees; Hierome called a Magician, a Seducer, as himself complaineth.
Augustine was defamed by the Donatists and manichees; Jerome called a Magician, a Seducer, as himself Complaineth.
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Chrisostome had no less then nine and twenty accusations tenderd against him, as we find it recorded in Photius.
Chrysostom had no less then nine and twenty accusations tendered against him, as we find it recorded in Photius.
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Cyprianus was turned into Coprianus, as one who in his tracts of Christianity had applyed his elagant wit to womens tales.Cyprian was turned into Cyprian, as one who in his tracts of Christianity had applied his elagant wit to women's tales.
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But when the Pope did once rerum potiri, when he had gained a Kingdom in the Church,
But when the Pope did once rerum potiri, when he had gained a Kingdom in the Church,
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and was acknowledged the Primate of the Christian world, then not to receive his determinations as Oracles, not to fall down and worship him, not to obey him in all things, was to be an Heretick.
and was acknowledged the Primate of the Christian world, then not to receive his determinations as Oracles, not to fallen down and worship him, not to obey him in all things, was to be an Heretic.
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In the year 713. Philippicus the Emperor was branded with the name of Heretick, because he had removed Images out of the Church.
In the year 713. Philippicus the Emperor was branded with the name of Heretic, Because he had removed Images out of the Church.
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10520
Leo the third was condemned of the same crime, and had a nick-name, and was called Iconomachus. Henry the Fourth Emperor was no less,
Leo the third was condemned of the same crime, and had a nickname, and was called Iconoclast. Henry the Fourth Emperor was no less,
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10521
because he would not grant the Pope the investure of Bishopricks.
Because he would not grant the Pope the investure of Bishoprics.
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Frederick the Second was a Heretick, for that he held the Popes stirrop on the wrong side,
Frederick the Second was a Heretic, for that he held the Popes stirrup on the wrong side,
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10523
and withstood the tyranny of that See.
and withstood the tyranny of that See.
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Philip the Fourth King of France was condemned to the same crime, because he would not go to war when Pope Boniface did beat up his Drumm.
Philip the Fourth King of France was condemned to the same crime, Because he would not go to war when Pope Boniface did beatrice up his Drumm.
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10525
Charles the Sixth had the same doom, because he would not suffer the Churches of France to pay tribute to Martin the Fifth.
Charles the Sixth had the same doom, Because he would not suffer the Churches of France to pay tribute to Martin the Fifth.
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10526
Lewis the Twelfth, who was called Pater populi, the Father of his people, was stiled a Heretick,
Lewis the Twelfth, who was called Pater People, the Father of his people, was styled a Heretic,
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10527
because he would not yield to Julius the Second, that Sword-man, who flung St. Peters Keys into the River of Tiber,
Because he would not yield to Julius the Second, that Swordman, who flung Saint Peter's Keys into the River of Tiber,
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and took up St. Pauls Sword. Heresie is a sin;
and took up Saint Paul's Sword. Heresy is a since;
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and indeed in their account there was no other sin but Heresie, no sin of so foul an aspect:
and indeed in their account there was no other since but Heresy, no since of so foul an aspect:
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10530
And therefore whatsoever was the offense, that was the sin.
And Therefore whatsoever was the offence, that was the since.
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10531
And though a man were no-whit guilty, yet was it in the Popes power to make him so:
And though a man were no-whit guilty, yet was it in the Popes power to make him so:
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10532
As it is haereticare propositiones, to make those propositions false which are true. Nor is the Devil a Devil at Rome only, or in the streets of Babylon;
As it is haereticare Propositiones, to make those propositions false which Are true. Nor is the devil a devil At Rome only, or in the streets of Babylon;
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10533
but he hath shewed himself in Jerusalem, even in the Reformed Churches.
but he hath showed himself in Jerusalem, even in the Reformed Churches.
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10534
For what have the Writings of the Lutherans and the Calvinists been but bitter satyres of one side against the other, where,
For what have the Writings of the Lutherans and the Calvinists been but bitter satyrs of one side against the other, where,
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10535
like Aeschines and Demosthenes, they reciprocally lay open each others filthiness to the eyes and scorn of the world;
like Aeschines and Demosthenes, they reciprocally lay open each Others filthiness to the eyes and scorn of the world;
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10536
where they fight not with the tongue of Men and Angels, but of Devils. The Calvinist says to the Lutheran that he is Diabolificatus, Diabolified;
where they fight not with the tongue of Men and Angels, but of Devils. The Calvinist Says to the Lutheran that he is Diabolificatus, Diabolified;
c-crq pns32 vvb xx p-acp dt n1 pp-f n2 cc n2, cc-acp pp-f n2. dt np1 vvz p-acp dt njp cst pns31 vbz np1, vvn;
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and the Lutheran replys to the Calvinist that he is Superdiabolificatus, more then diabolified.
and the Lutheran replies to the Calvinist that he is Superdiabolificatus, more then diabolified.
cc dt njp n2 p-acp dt np1 cst pns31 vbz np1, av-dc cs vvn.
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10538
And thus their contention was not so much for the truth, as who should be most diabolified.
And thus their contention was not so much for the truth, as who should be most diabolified.
cc av po32 n1 vbds xx av av-d c-acp dt n1, p-acp r-crq vmd vbi av-ds vvn.
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10540
This in these latter dayes hath been the method of finding out the Truth, to accuse one another of error.
This in these latter days hath been the method of finding out the Truth, to accuse one Another of error.
np1 p-acp d d n2 vhz vbn dt n1 pp-f vvg av dt n1, pc-acp vvi pi n-jn pp-f n1.
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10541
And hence finding out a strange Beast in the Apocalypse, we are ready, if any offend us,
And hence finding out a strange Beast in the Apocalypse, we Are ready, if any offend us,
cc av vvg av dt j n1 p-acp dt np1, pns12 vbr j, cs d vvb pno12,
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10542
or will not be of our opinion, to say he is that Beast.
or will not be of our opinion, to say he is that Beast.
cc vmb xx vbi pp-f po12 n1, pc-acp vvi pns31 vbz d n1.
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10543
What mutual stabbings, what digladiations amongst Christians, not who shall be best, but who shall be loudest!
What mutual stabbings, what digladiations among Christians, not who shall be best, but who shall be Loudest!
q-crq j n2-vvg, r-crq n2 p-acp np1, xx r-crq vmb vbb js, cc-acp q-crq vmb vbb js!
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10544
Par pari refertur, & invicem nobis videmur insanire; Par Pair refertur, & invicem nobis videmur Insanity;
fw-fr fw-la fw-la, cc fw-la fw-la fw-la n1;
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10545
We give scorn for scorn, and reproach for reproach, and each side and faction seems mad to the other;
We give scorn for scorn, and reproach for reproach, and each side and faction seems mad to the other;
pns12 vvb n1 p-acp n1, cc n1 p-acp n1, cc d n1 cc n1 vvz j p-acp dt j-jn;
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and to a discreet good Christian indeed they are both so. For in this eager pursuit and inquiry after the Truth, Christianity is quite lost;
and to a discreet good Christian indeed they Are both so. For in this eager pursuit and inquiry After the Truth, Christianity is quite lost;
cc p-acp dt j j njp av pns32 vbr av-d av. p-acp p-acp d j n1 cc n1 p-acp dt n1, np1 vbz av vvn;
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10547
and we leave the cause, and fall upon the person;
and we leave the cause, and fallen upon the person;
cc pns12 vvb dt n1, cc vvi p-acp dt n1;
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10548
like cholerick men, who in the fierce and hot persecution of a quarrel at last forget the beginnings and ground from whence it arose.
like choleric men, who in the fierce and hight persecution of a quarrel At last forget the beginnings and ground from whence it arose.
av-j j n2, r-crq p-acp dt j cc j n1 pp-f dt n1 p-acp ord vvi dt n2 cc n1 p-acp c-crq pn31 vvd.
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10549
So that as Petrarch once spoke of Rome, Nusquam magìs Roma ignoratur quà m Romae, That Rome was no where less known then at Rome,
So that as Petrarch once spoke of Room, Nusquam magìs Roma ignoratur quà m Rome, That Rome was no where less known then At Room,
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so may we of Christianity, That it is no where less preached then amongst Christians, who have a name that they live,
so may we of Christianity, That it is no where less preached then among Christians, who have a name that they live,
av vmb pns12 pp-f np1, cst pn31 vbz dx n1 av-dc vvn av p-acp np1, r-crq vhb dt n1 cst pns32 vvb,
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10551
but are dead, are but statues and representations of Christians;but Are dead, Are but statues and representations of Christians;
cc-acp vbr j, vbr p-acp n2 cc n2 pp-f np1;
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10552
so that what was written by Cato of Brutus may be fasten'd upon many Christians, CHRISTIANE, MORTUUS ES, O Christian, thou art dead.
so that what was written by Cato of Brutus may be fastened upon many Christians, CHRISTIAN, MORTUUS ES, Oh Christian, thou art dead.
av cst r-crq vbds vvn p-acp np1 pp-f np1 vmb vbi vvn p-acp d np1, njp, fw-la fw-ge, uh np1, pns21 vb2r j.
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10553
All the members he hath are the members of a carnal man, Lips invenomed with the poyson of Asps, his Tongue a sharp Sword, his Mouth an open Sepulchre:
All the members he hath Are the members of a carnal man, Lips envenomed with the poison of Asps, his Tongue a sharp Sword, his Mouth an open Sepulchre:
d dt n2 pns31 vhz vbr dt n2 pp-f dt j n1, n2 vvn p-acp dt n1 pp-f n2, po31 n1 dt j n1, po31 n1 dt j n1:
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10554
Such a creature is many a Christian to another, ridente Turcâ, nec dolente Judaeo;
Such a creature is many a Christian to Another, ridente Turcâ, nec dolente Judeo;
d dt n1 vbz d dt njp p-acp j-jn, fw-la fw-la, fw-la fw-la np1;
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10555
Which makes the Turk laugh, and prefer his Mahomet before Christ, and the Jew to pluck the vail closer to his face.
Which makes the Turk laugh, and prefer his Mahomet before christ, and the Jew to pluck the Vail closer to his face.
r-crq vvz dt np1 vvb, cc vvi po31 np1 p-acp np1, cc dt np1 pc-acp vvi dt n1 av-jc p-acp po31 n1.
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10556
Ac nunc miseram licet aetatis nostrae laborem, & praesentium temporum stultas opiniones congemiscere; Ac nunc Miseram licet aetatis Nostrae laborem, & praesentium Temporum stultas opiniones congemiscere;
fw-la fw-la n1 fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la;
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10557
And here give me leave to lament the business of this our age, and so bewail the ungrounded opinions of the men of these present times;
And Here give me leave to lament the business of this our age, and so bewail the ungrounded opinions of the men of these present times;
cc av vvb pno11 n1 pc-acp vvi dt n1 pp-f d po12 n1, cc av vvb dt j n2 pp-f dt n2 pp-f d j n2;
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10558
as Hilarius once spake in a case somewhat like. What wantonness in Religion! what religion in rayling! what disgrace flung on Learning! what honor to Ignorance!
as Hilary once spoke in a case somewhat like. What wantonness in Religion! what Religion in railing! what disgrace flung on Learning! what honour to Ignorance!
c-acp np1 a-acp vvd p-acp dt n1 av av-j. q-crq n1 p-acp n1! q-crq n1 p-acp vvg! q-crq n1 vvd p-acp n1! q-crq n1 p-acp n1!
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10559
what hardness of heart and contempt of Gods word and commandments! How many scurrilous, witless, unsavory, unchristian Libels!
what hardness of heart and contempt of God's word and Commandments! How many scurrilous, witless, unsavoury, unchristian Libels!
q-crq n1 pp-f n1 cc n1 pp-f npg1 n1 cc n2! c-crq d j, j, j, j n2!
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10560
more, I believe, within the compass of one year then have been publisht before in three times the age of a man.
more, I believe, within the compass of one year then have been published before in three times the age of a man.
n1, pns11 vvb, p-acp dt n1 pp-f crd n1 av vhb vbn vvn a-acp p-acp crd n2 dt n1 pp-f dt n1.
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10561
So that we may say of the common people of this our Nation as Seneca speaks of Aegypt when it was a Province under the dominion of the Romans, Loquax & ingeniosa ad contumelias provincia, in qua qui vitaverunt culpam, non effugerunt calumniam;
So that we may say of the Common people of this our nation as Senecca speaks of Egypt when it was a Province under the dominion of the Roman, Loquax & ingeniosa ad contumelias Provincia, in qua qui vitaverunt Fault, non effugerunt calumniam;
av cst pns12 vmb vvi pp-f dt j n1 pp-f d po12 n1 p-acp np1 vvz pp-f np1 c-crq pn31 vbds dt n1 p-acp dt n1 pp-f dt njp2, np1 cc fw-la fw-la av fw-la, fw-la fw-la fw-la fw-la fw-la, fw-fr fw-la fw-la;
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10562
They are become talkative and witty in telling of lyes, and filling one another with reproach:
They Are become talkative and witty in telling of lies, and filling one Another with reproach:
pns32 vbr vvn j cc j p-acp vvg pp-f n2, cc vvg pi j-jn p-acp n1:
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and he that lives amongst them may peradventure keep himself free from fault, but he can hardly be exempt from infamy.
and he that lives among them may Peradventure keep himself free from fault, but he can hardly be exempt from infamy.
cc pns31 cst vvz p-acp pno32 vmb av vvi px31 j p-acp n1, cc-acp pns31 vmb av vbi j p-acp n1.
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10564
Hoc Ithacus velit; This is it which the Devil would have.Hoc Ithaca velit; This is it which the devil would have.
fw-la np1 fw-la; d vbz pn31 r-crq dt n1 vmd vhi.
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10565
If he were to be incarnate, and live amongst them, he would know his own dialect, and speak as they do.
If he were to be incarnate, and live among them, he would know his own dialect, and speak as they do.
cs pns31 vbdr pc-acp vbi j, cc vvi p-acp pno32, pns31 vmd vvi po31 d n1, cc vvi c-acp pns32 vdb.
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10566
Amongst the rest, the Ministers of the Church, who might well challenge their prayers, have felt the lash of their tongues,
among the rest, the Ministers of the Church, who might well challenge their Prayers, have felt the lash of their tongues,
p-acp dt n1, dt n2 pp-f dt n1, r-crq vmd av vvi po32 n2, vhb vvn dt n1 pp-f po32 n2,
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10567
and for a, Lord bless them, have heard, Down with them, Down with them, even to the ground.
and for a, Lord bless them, have herd, Down with them, Down with them, even to the ground.
cc p-acp av, n1 vvb pno32, vhb vvn, a-acp p-acp pno32, a-acp p-acp pno32, av p-acp dt n1.
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10568
Some there are who complain that their souls are starved for want of good preaching:
some there Are who complain that their Souls Are starved for want of good preaching:
d a-acp vbr r-crq vvb cst po32 n2 vbr vvn p-acp n1 pp-f j vvg:
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10569
And I can hardly see how it should be otherwise, since their Pastours feed them with nothing but their own idle phansies, which are no better then the husks which the Swine and the Prodigal fed on.
And I can hardly see how it should be otherwise, since their Pastors feed them with nothing but their own idle fancies, which Are no better then the husks which the Swine and the Prodigal fed on.
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10570
Others, who can but make eight of the Hundred of their moneys, can make Two hundred drunkards of less then Eight, peradventure of none:
Others, who can but make eight of the Hundred of their moneys, can make Two hundred drunkards of less then Eight, Peradventure of none:
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10571
And though they are in Porters frocks, they are willing to believe that they are Priests:
And though they Are in Porters frocks, they Are willing to believe that they Are Priests:
cc cs pns32 vbr p-acp n2 n2, pns32 vbr j pc-acp vvi cst pns32 vbr n2:
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10572
Not but that their Covetousness may be as great as their Malice; but they find it easier to multiply Faults then their Money.
Not but that their Covetousness may be as great as their Malice; but they find it Easier to multiply Faults then their Money.
xx p-acp d po32 n1 vmb vbi a-acp j c-acp po32 n1; cc-acp pns32 vvb pn31 jc pc-acp vvi n2 av po32 n1.
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10573
In a word, some condemn their Pride, others, their Idleness; and many, their Covetousness: Which were it true of them all:
In a word, Some condemn their Pride, Others, their Idleness; and many, their Covetousness: Which were it true of them all:
p-acp dt n1, d vvb po32 n1, n2-jn, po32 n1; cc d, po32 n1: r-crq vbdr pn31 j pp-f pno32 d:
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10574
yet they were but like many of them, and especially those that accuse them. Et certè magìs nos amarent si tales essemus: essemus enim de armento suo:
yet they were but like many of them, and especially those that accuse them. Et certè magìs nos amarent si tales essemus: essemus enim de armento Sue:
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10575
And certainly if they were all such as they say, they would love them more then they do:
And Certainly if they were all such as they say, they would love them more then they do:
cc av-j cs pns32 vbdr d d c-acp pns32 vvb, pns32 vmd vvi pno32 av-dc cs pns32 vdb:
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10576
for they might well meet and go together as beasts of the same herd.
for they might well meet and go together as beasts of the same heard.
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10577
Amongst the Romans they used to brand all calumniators and false accusers, and mark them with the letter K, to make them infamous for defaming of others, that so they might find no man to accuse but their own fortunes alone.
among the Roman they used to brand all calumniators and false accusers, and mark them with the Letter K, to make them infamous for defaming of Others, that so they might find no man to accuse but their own fortune's alone.
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10578
I will never wish any infamy to these men who thus delight in the infamy of others:
I will never wish any infamy to these men who thus delight in the infamy of Others:
pns11 vmb av-x vvi d n1 p-acp d n2 r-crq av n1 p-acp dt n1 pp-f n2-jn:
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10579
For then I should be like unto them, and triumph in that which I should lament.
For then I should be like unto them, and triumph in that which I should lament.
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10580
But I perswade my self that if this Roman Law should be put in execution amongst us, we should see plures literatas frontes, many a head letter'd without which hath little wit and less learning within.
But I persuade my self that if this Roman Law should be put in execution among us, we should see plures literatas frontes, many a head lettered without which hath little wit and less learning within.
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10581
I had rather they would remember whose profession it is to accuse, and for his sake learn to detest it;
I had rather they would Remember whose profession it is to accuse, and for his sake Learn to detest it;
pns11 vhd av-c pns32 vmd vvi r-crq n1 pn31 vbz pc-acp vvi, cc p-acp po31 n1 vvi pc-acp vvi pn31;
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10582
or if they will accuse their brethren, let them accuse them as God doth them, not till they are forc't to it.
or if they will accuse their brothers, let them accuse them as God does them, not till they Are forced to it.
cc cs pns32 vmb vvi po32 n2, vvb pno32 vvi pno32 p-acp np1 vdz pno32, xx c-acp pns32 vbr vvn p-acp pn31.
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10583
In omnibus accusationibus hoc agendum est, nè ad e•s lubenter descendisse videamur; In omnibus accusationibus hoc agendum est, nè ad e•s lubenter descendisse videamur;
p-acp fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la n1 fw-la;
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10584
All accusations must be put up with an unwilling hand, and we must make it appear that we were forc't to enter our action.
All accusations must be put up with an unwilling hand, and we must make it appear that we were forced to enter our actium.
d n2 vmb vbi vvn a-acp p-acp dt j n1, cc pns12 vmb vvi pn31 vvi cst pns12 vbdr vvn pc-acp vvi po12 n1.
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10585
Therefore that of Cassius Severus, Dii boni, vivo, & quo me vivere juvat, Asprenatem reum video; Oh you Gods, I live:
Therefore that of Cassius Severus, Gods boni, vivo, & quo me vivere Juvat, Asprenatem Reum video; O you God's, I live:
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10586
and my life is more pleasant unto me because I see Asprenas arraigned, was a speech which did much offend Quintilian, a good Orator and a judicious Advocate.and my life is more pleasant unto me Because I see Asprenas arraigned, was a speech which did much offend Quintilian, a good Orator and a judicious Advocate.
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10587
But so it is many times, defamers have this advantage of their fulfilling a malicious will, they find some ease and delight in it.
But so it is many times, defamers have this advantage of their fulfilling a malicious will, they find Some ease and delight in it.
p-acp av pn31 vbz d n2, n2 vhb d n1 pp-f po32 vvg dt j n1, pns32 vvb d n1 cc vvi p-acp pn31.
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10588
For as it is in other passions, so is it in Malice; it brings ease in the vent.
For as it is in other passion, so is it in Malice; it brings ease in the vent.
p-acp c-acp pn31 vbz p-acp j-jn n2, av vbz pn31 p-acp n1; pn31 vvz n1 p-acp dt n1.
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10589
It is a flame in our bones; but when we have breathed it forth at our mouth, it is light.
It is a flame in our bones; but when we have breathed it forth At our Mouth, it is Light.
pn31 vbz dt n1 p-acp po12 n2; cc-acp c-crq pns12 vhb vvn pn31 av p-acp po12 n1, pn31 vbz j.
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10590
A strange thing it is to observe what content some men receive in the sharp and severe censuring of their brethren,
A strange thing it is to observe what content Some men receive in the sharp and severe censuring of their brothers,
dt j n1 pn31 vbz pc-acp vvi r-crq n1 d n2 vvb p-acp dt j cc j vvg pp-f po32 n2,
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10591
how they lay their hand to their mouth, and wipe it, when they lay the whip on their back, and lash them;
how they lay their hand to their Mouth, and wipe it, when they lay the whip on their back, and lash them;
c-crq pns32 vvd po32 n1 p-acp po32 n1, cc vvb pn31, c-crq pns32 vvd dt n1 p-acp po32 n1, cc vvi pno32;
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10592
how it is health unto them to say their brother is sick. Maledicere omnibus signum bonae conscientiae arbitrantur, saith St. Hierome of some of his time;
how it is health unto them to say their brother is sick. Maledicere omnibus signum bonae conscientiae arbitrantur, Says Saint Jerome of Some of his time;
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10593
They count it a sign of a good conscience to speak against all men: Remedium poenae putant, si nemo sit sanctus;
They count it a Signen of a good conscience to speak against all men: Remedium Poenae Putant, si nemo sit Sanctus;
pns32 vvb pn31 dt n1 pp-f dt j n1 pc-acp vvi p-acp d n2: fw-la fw-la n1, fw-mi np1 fw-la fw-la;
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10594
and they esteem it as a remedy of their smart, if no man be holy, and hope to escape punishment by anothers sin.
and they esteem it as a remedy of their smart, if no man be holy, and hope to escape punishment by another's since.
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10595
He that wears the patrimony of the poor on his back, will forget the sin quickly after a volley of curses discharged against the Clergy.
He that wears the patrimony of the poor on his back, will forget the since quickly After a volley of curses discharged against the Clergy.
pns31 cst vvz dt n1 pp-f dt j p-acp po31 n1, vmb vvi dt n1 av-j c-acp dt n1 pp-f n2 vvn p-acp dt n1.
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10596
He that walks and talks away his life, may be very confident that he is Gods child,
He that walks and talks away his life, may be very confident that he is God's child,
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10597
because a great part of that talk was against lazy Ministers. He that prodigiously spends more at a supper then will keep a Colledge a moneth,
Because a great part of that talk was against lazy Ministers. He that prodigiously spends more At a supper then will keep a College a Monn,
c-acp dt j n1 pp-f d n1 vbds p-acp j n2. pns31 cst av-j vvz av-dc p-acp dt n1 av vmb vvi dt n1 dt n1,
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10598
yet thinks himself a very pious man because he hates drones, and therefore is well minded to pull them all down;
yet thinks himself a very pious man Because he hates drones, and Therefore is well minded to pull them all down;
av vvz px31 dt j j n1 c-acp pns31 vvz n2, cc av vbz av vvn pc-acp vvi pno32 d a-acp;
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10599
and, if any will joyn with him, he is ready with a Petition against them.
and, if any will join with him, he is ready with a Petition against them.
cc, cs d vmb vvi p-acp pno31, pns31 vbz j p-acp dt vvb p-acp pno32.
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10600
Oh what a garment of righteousness would these men think they had put on, if they could take from Paul both his cloak and his parchments! How do many sit down together,
O what a garment of righteousness would these men think they had put on, if they could take from Paul both his cloak and his parchments! How do many fit down together,
uh r-crq dt n1 pp-f n1 vmd d n2 vvb pns32 vhd vvn a-acp, cs pns32 vmd vvi p-acp np1 d po31 vvi cc po31 n2! q-crq vdb d vvi a-acp av,
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10601
and sigh, and cry down the sins of the times, and then say in their hearts, O how holy are we!
and sighs, and cry down the Sins of the times, and then say in their hearts, Oh how holy Are we!
cc n1, cc vvb a-acp dt n2 pp-f dt n2, cc av vvb p-acp po32 n2, uh q-crq j vbr pns12!
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10602
Oh what a rare art hath the Devil taught us, to extract a cordial out of our brothers disease!
O what a rare art hath the devil taught us, to extract a cordial out of our Brother's disease!
uh q-crq dt j n1 vhz dt n1 vvd pno12, pc-acp vvi dt j av pp-f po12 ng1 n1!
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10603
How have we learnt to stuff a pillow with other mens sins, and sleep upon it,
How have we learned to stuff a pillow with other men's Sins, and sleep upon it,
q-crq vhb pns12 vvn pc-acp vvi dt n1 p-acp j-jn ng2 n2, cc vvi p-acp pn31,
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and dream of the Kingdom of Heaven! How doth this man hide his Covetousness with that mans Pride!
and dream of the Kingdom of Heaven! How does this man hide his Covetousness with that men Pride!
cc n1 pp-f dt n1 pp-f n1! q-crq vdz d n1 vvi po31 n1 p-acp d ng1 n1!
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10605
How is the Profaneness of the Atheist lost in the Superstition of the Idolater, and the Luxury of the Lay-man forgot in the Idleness of the Clergy!
How is the Profaneness of the Atheist lost in the Superstition of the Idolater, and the Luxury of the Layman forgotten in the Idleness of the Clergy!
q-crq vbz dt n1 pp-f dt n1 vvn p-acp dt n1 pp-f dt n1, cc dt n1 pp-f dt n1 vvn p-acp dt n1 pp-f dt n1!
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10606
But let men flatter themselves as they please; By this we know whose Disciples they are, and whose side they take:
But let men flatter themselves as they please; By this we know whose Disciples they Are, and whose side they take:
cc-acp vvb n2 vvi px32 p-acp pns32 vvb; p-acp d pns12 vvb r-crq n2 pns32 vbr, cc rg-crq n1 pns32 vvb:
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10607
Imitando eum siunt ex parte ipsius, saith St. Augustine; even his whom they imitate. They may call themselves what they please, the Elect, the Saints of God; Imitando Eum siunt ex parte Himself, Says Saint Augustine; even his whom they imitate. They may call themselves what they please, the Elect, the Saints of God;
fw-la fw-la fw-la fw-la fw-la fw-la, vvz n1 np1; av po31 qo-crq pns32 vvb. pns32 vmb vvi px32 q-crq pns32 vvb, dt j-vvn, dt n2 pp-f np1;
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10608
But if they delight in the defamation of others, and build up their faith upon the ruins of their brethren,
But if they delight in the defamation of Others, and built up their faith upon the ruins of their brothers,
p-acp cs pns32 vvb p-acp dt n1 pp-f n2-jn, cc vvi a-acp po32 n1 p-acp dt n2 pp-f po32 n2,
(35) sermon (DIV1)
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10609
and think themselves holy because they can call their brother Ungodly, the Scripture hath given them a mark, which is as the letter K in their forehead;
and think themselves holy Because they can call their brother Ungodly, the Scripture hath given them a mark, which is as the Letter K in their forehead;
cc vvi px32 j c-acp pns32 vmb vvi po32 n1 j, dt n1 vhz vvn pno32 dt n1, r-crq vbz p-acp dt n1 n1 p-acp po32 n1;
(35) sermon (DIV1)
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10610
FILII DIABOLI SUNT, They are the children of that great Adversary, that Accuser, the Devil. Unusquisque cujus opera exercet in hoc seculo, illius erit in altero; SONS DIABOLI SUNT, They Are the children of that great Adversary, that Accuser, the devil. Unusquisque cujus opera Exercet in hoc seculo, Illius erit in altero;
np1 np1 fw-la, pns32 vbr dt n2 pp-f d j n1, cst n1, dt n1. fw-la fw-la fw-la j p-acp fw-la fw-la, fw-la fw-la p-acp fw-la;
(35) sermon (DIV1)
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10611
Every man shall be his in the next world, whose works he doth in this.
Every man shall be his in the next world, whose works he does in this.
d n1 vmb vbi po31 p-acp dt ord n1, rg-crq n2 pns31 vdz p-acp d.
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10612
He that will be his brothers Advocate, will plead for him, will pardon, will forgive him, will make his compassion as a mantle to cover him, shall follow Christ, shall follow that meek Lamb whithersoever he goes. But he that delights in the ripping up of the bowels of his brother, in mangling his name, and murdring him alive;
He that will be his Brother's Advocate, will plead for him, will pardon, will forgive him, will make his compassion as a mantle to cover him, shall follow christ, shall follow that meek Lamb whithersoever he Goes. But he that delights in the ripping up of the bowels of his brother, in mangling his name, and murdering him alive;
pns31 cst vmb vbi po31 ng1 n1, vmb vvi p-acp pno31, vmb vvi, vmb vvi pno31, vmb vvi po31 n1 p-acp dt n1 pc-acp vvi pno31, vmb vvi np1, vmb vvi d j n1 av pns31 vvz. p-acp pns31 cst vvz p-acp dt vvg a-acp pp-f dt n2 pp-f po31 n1, p-acp vvg po31 n1, cc vvg pno31 j;
(35) sermon (DIV1)
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10613
he that measureth his Piety by the curiosity of his Malice, and makes it his Religion to say such a one hath none;
he that measureth his Piety by the curiosity of his Malice, and makes it his Religion to say such a one hath none;
pns31 cst vvz po31 n1 p-acp dt n1 pp-f po31 n1, cc vvz pn31 po31 n1 pc-acp vvi d dt pi vhz pix;
(35) sermon (DIV1)
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10614
he that is a false accuser, and a calumniator of his brethren, shall follow — but I tremble to speak it;
he that is a false accuser, and a calumniator of his brothers, shall follow — but I tremble to speak it;
pns31 cst vbz dt j n1, cc dt n1 pp-f po31 n2, vmb vvi — cc-acp pns11 vvb pc-acp vvi pn31;
(35) sermon (DIV1)
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10615
and had rather beseech God for his infinite mercies sake to give them grace that they may search their own hearts diligently;
and had rather beseech God for his infinite Mercies sake to give them grace that they may search their own hearts diligently;
cc vhd av-c vvb np1 p-acp po31 j ng1 n1 pc-acp vvi pno32 vvi cst pns32 vmb vvi po32 d n2 av-j;
(35) sermon (DIV1)
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10636
and will not give any advantage to those whom we suppose to be no wellwillers unto us.
and will not give any advantage to those whom we suppose to be no wellwillers unto us.
cc vmb xx vvi d n1 p-acp d ro-crq pns12 vvb pc-acp vbi dx n2 p-acp pno12.
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10616
that they may learn to be judges of themselves, and advocates for others: that they may lash their own sins, and weep for others: that they may accuse themselves: which brings on absolution; and not slander others;
that they may Learn to be judges of themselves, and advocates for Others: that they may lash their own Sins, and weep for Others: that they may accuse themselves: which brings on absolution; and not slander Others;
cst pns32 vmb vvi pc-acp vbi n2 pp-f px32, cc n2 p-acp ng2-jn: cst pns32 vmb vvi po32 d n2, cc vvi p-acp n2-jn: cst pns32 vmb vvi px32: r-crq vvz p-acp n1; cc xx vvi n2-jn;
(35) sermon (DIV1)
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10617
which hastens condemnation, and we conclude this point with that which hath been the prayer of the Church, From all blindness of heart, from pride, vain glory,
which hastens condemnation, and we conclude this point with that which hath been the prayer of the Church, From all blindness of heart, from pride, vain glory,
r-crq vvz n1, cc pns12 vvb d n1 p-acp d r-crq vhz vbn dt n1 pp-f dt n1, p-acp d n1 pp-f n1, p-acp n1, j n1,
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10618
and hypocrisie, from envy, hatred, and malice, and all uncharitablebleness, Good Lord, deliver us. And let all the people say, AMEN. and hypocrisy, from envy, hatred, and malice, and all uncharitablebleness, Good Lord, deliver us. And let all the people say, AMEN.
cc n1, p-acp n1, n1, cc n1, cc d n1, j n1, vvb pno12. cc vvb d dt n1 vvb, uh-n.
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10619
Now to make some application of what hath been delivered:
Now to make Some application of what hath been Delivered:
av pc-acp vvi d n1 pp-f r-crq vhz vbn vvn:
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10620
Since this desire to accuse and defame others is a property so natural to the Devil that from it he hath his name,
Since this desire to accuse and defame Others is a property so natural to the devil that from it he hath his name,
c-acp d n1 pc-acp vvi cc vvi n2-jn vbz dt n1 av j p-acp dt n1 cst p-acp pn31 pns31 vhz po31 n1,
(35) sermon (DIV1)
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10621
so that the Accuser and the Devil are the very same, it will concern us to be very wary that we calumniate not our brethren,
so that the Accuser and the devil Are the very same, it will concern us to be very wary that we calumniate not our brothers,
av d dt n1 cc dt n1 vbr dt av d, pn31 vmb vvi pno12 pc-acp vbi av j cst pns12 vvi xx po12 n2,
(35) sermon (DIV1)
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10622
lest we resemble him our Enemy, rather then Jesus our Advocate.
lest we resemble him our Enemy, rather then jesus our Advocate.
cs pns12 vvb pno31 po12 n1, av-c cs np1 po12 n1.
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10623
When Michael the Arch-angel contended with this Devil, and disputed with him about the body of Moses, he brought no rayling accusation.
When Michael the Archangel contended with this devil, and disputed with him about the body of Moses, he brought no railing accusation.
c-crq np1 dt n1 vvn p-acp d n1, cc vvn p-acp pno31 p-acp dt n1 pp-f np1, pns31 vvd dx j-vvg n1.
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10624
And why should one Christian do that to another which an Arch-angel would not do to the Devil himself? Why should not our words rather kindle at the fire of Heaven then of Hell?
And why should one Christian do that to Another which an Archangel would not do to the devil himself? Why should not our words rather kindle At the fire of Heaven then of Hell?
cc q-crq vmd pi np1 vdb d p-acp n-jn r-crq dt n1 vmd xx vdi p-acp dt n1 px31? q-crq vmd xx po12 n2 av vvi p-acp dt n1 pp-f n1 av pp-f n1?
(35) sermon (DIV1)
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10625
In the second place, let us take heed to our own wayes, that this Enemy throw us not down,
In the second place, let us take heed to our own ways, that this Enemy throw us not down,
p-acp dt ord n1, vvb pno12 vvi n1 p-acp po12 d n2, cst d n1 vvb pno12 xx a-acp,
(35) sermon (DIV1)
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10626
and then accuse us for falling.
and then accuse us for falling.
cc av vvb pno12 p-acp vvg.
(35) sermon (DIV1)
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10627
Let us watch over our own steps, that when he makes his approach, he may find nothing in us, no malice, no bitterness, nothing which he may put into his Bill.
Let us watch over our own steps, that when he makes his approach, he may find nothing in us, no malice, no bitterness, nothing which he may put into his Bill.
vvb pno12 vvi a-acp po12 d n2, cst c-crq pns31 vvz po31 n1, pns31 vmb vvi pix p-acp pno12, dx n1, dx n1, pix r-crq pns31 vmb vvi p-acp po31 n1.
(35) sermon (DIV1)
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10628
Let us say within our selves when he comes to tempt us, This language is fair;
Let us say within our selves when he comes to tempt us, This language is fair;
vvb pno12 vvi p-acp po12 n2 c-crq pns31 vvz pc-acp vvi pno12, d n1 vbz j;
(35) sermon (DIV1)
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10629
but if we hearken to it, he will change his dialect, and be that Lyon which shall roar against us. He smileth in this Beauty;
but if we harken to it, he will change his dialect, and be that lion which shall roar against us. He smileth in this Beauty;
cc-acp cs pns12 vvb p-acp pn31, pns31 vmb vvi po31 n1, cc vbb d n1 r-crq vmb vvi p-acp pno12. pns31 vvz p-acp d n1;
(35) sermon (DIV1)
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10630
but this Beauty will be a snare. He courts us in this Honor; but, if we go up with him to the pinacle, he will tumble us down. He shines in these Riches;
but this Beauty will be a snare. He Courts us in this Honour; but, if we go up with him to the pinnacle, he will tumble us down. He shines in these Riches;
cc-acp d n1 vmb vbi dt n1. pns31 vvz pno12 p-acp d n1; cc-acp, cs pns12 vvb a-acp p-acp pno31 p-acp dt n1, pns31 vmb vvi pno12 a-acp. pns31 vvz p-acp d n2;
(35) sermon (DIV1)
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10631
but, if we come near, we shall find him a consuming fire.
but, if we come near, we shall find him a consuming fire.
cc-acp, cs pns12 vvb av-j, pns12 vmb vvi pno31 dt j-vvg n1.
(35) sermon (DIV1)
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10632
The fairest speech he gives is but a kind of prologue or preface to an Accusation:
The Fairest speech he gives is but a kind of prologue or preface to an Accusation:
dt js n1 pns31 vvz vbz p-acp dt n1 pp-f n1 cc n1 p-acp dt n1:
(35) sermon (DIV1)
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10633
and when he speaks friendly to us, we may be sure he will strike us through the fifth ribb.
and when he speaks friendly to us, we may be sure he will strike us through the fifth rib.
cc c-crq pns31 vvz j p-acp pno12, pns12 vmb vbi j pns31 vmb vvi pno12 p-acp dt ord n1.
(35) sermon (DIV1)
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10634
Let us then say with Joseph, How can I commit this wickedness, and sin against God, who would save me? and how can I commit this,
Let us then say with Joseph, How can I commit this wickedness, and since against God, who would save me? and how can I commit this,
vvb pno12 av vvi p-acp np1, c-crq vmb pns11 vvi d n1, cc n1 p-acp np1, r-crq vmd vvi pno11? cc q-crq vmb pns11 vvi d,
(35) sermon (DIV1)
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10635
and help the Devil my enemy to accuse me? In the affairs of this world we are very sly and cautelous,
and help the devil my enemy to accuse me? In the affairs of this world we Are very sly and cautelous,
cc vvi dt n1 po11 n1 pc-acp vvi pno11? p-acp dt n2 pp-f d n1 pns12 vbr av j cc j,
(35) sermon (DIV1)
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10637
Nay, many times we abstein from things not unlawful in the presence of those we do not love,
Nay, many times we abstain from things not unlawful in the presence of those we do not love,
uh-x, d n2 pns12 vvi p-acp n2 xx j p-acp dt n1 pp-f d pns12 vdb xx vvi,
(35) sermon (DIV1)
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10638
because we fear whatsoever we do will be misinterpreted, and can expect no better gloss then that which Malice will make.
Because we Fear whatsoever we do will be Misinterpreted, and can expect no better gloss then that which Malice will make.
c-acp pns12 vvb r-crq pns12 vdb vmb vbi vvn, cc vmb vvi dx jc n1 cs d r-crq n1 vmb vvi.
(35) sermon (DIV1)
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10639
And shall we be so confident on the greatest enemy of mankind as to help his Malice,
And shall we be so confident on the greatest enemy of mankind as to help his Malice,
cc vmb pns12 vbi av j p-acp dt js n1 pp-f n1 c-acp pc-acp vvi po31 n1,
(35) sermon (DIV1)
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10640
and to further and promote the desire which he hath of our ruines.
and to further and promote the desire which he hath of our ruins.
cc p-acp jc cc vvi dt n1 r-crq pns31 vhz pp-f po12 n2.
(35) sermon (DIV1)
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10641
Shall I fill this Accusers mouth with arguments against my self, and even furbish and whet the sword of my Executioner.
Shall I fill this Accusers Mouth with Arguments against my self, and even furbish and whet the sword of my Executioner.
vmb pns11 vvi d n2 n1 p-acp n2 p-acp po11 n1, cc av vvb cc vvi dt n1 pp-f po11 n1.
(35) sermon (DIV1)
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10642
This is a folly which we cannot but be ashamed of; and yet in every sin we commit, we commit this folly.
This is a folly which we cannot but be ashamed of; and yet in every since we commit, we commit this folly.
d vbz dt n1 r-crq pns12 vmbx p-acp vbi j pp-f; cc av p-acp d n1 pns12 vvb, pns12 vvb d n1.
(35) sermon (DIV1)
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10643
But yet, in the last place, as St. John saith, If we sin, we have an Advocate;
But yet, in the last place, as Saint John Says, If we sin, we have an Advocate;
p-acp av, p-acp dt ord n1, c-acp n1 np1 vvz, cs pns12 vvb, pns12 vhb dt n1;
(35) sermon (DIV1)
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10644
so say I, If we sin, and the Devil put up his bill of Accusation against us, (as most certainly he will) let us learn to accuse our selves,
so say I, If we sin, and the devil put up his bill of Accusation against us, (as most Certainly he will) let us Learn to accuse our selves,
av vvb pns11, cs pns12 vvb, cc dt n1 vvd a-acp po31 n1 pp-f n1 p-acp pno12, (c-acp av-ds av-j pns31 vmb) vvb pno12 vvi pc-acp vvi po12 n2,
(35) sermon (DIV1)
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10645
and that will make his Accusation void, and cancel his Bill.
and that will make his Accusation void, and cancel his Bill.
cc cst vmb vvi po31 n1 j, cc vvi po31 n1.
(35) sermon (DIV1)
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10646
From a broken and a contrite heart let us say, We have sinned, and he hath nothing to say.
From a broken and a contrite heart let us say, We have sinned, and he hath nothing to say.
p-acp dt j-vvn cc dt j n1 vvb pno12 vvi, pns12 vhb vvn, cc pns31 vhz pix pc-acp vvi.
(35) sermon (DIV1)
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10647
Let us confess our sins, and we have put the Adversary to silence.
Let us confess our Sins, and we have put the Adversary to silence.
vvb pno12 vvi po12 n2, cc pns12 vhb vvn dt n1 pc-acp vvi.
(35) sermon (DIV1)
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10648
Let us plead Guilty, and Christ is ready to blot out the hand-writing which is against us,
Let us plead Guilty, and christ is ready to blot out the handwriting which is against us,
vvb pno12 vvi j, cc np1 vbz j pc-acp vvi av dt n1 r-crq vbz p-acp pno12,
(35) sermon (DIV1)
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10649
and to take it away, and nayl it to his cross. When I slander my brother, I do the Devils office:and to take it away, and nail it to his cross. When I slander my brother, I do the Devils office:
cc pc-acp vvi pn31 av, cc n1 pn31 p-acp po31 n1. c-crq pns11 vvb po11 n1, pns11 vdb dt ng1 n1:
(35) sermon (DIV1)
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10650
When I yield to him, I help him:
When I yield to him, I help him:
c-crq pns11 vvb p-acp pno31, pns11 vvb pno31:
(35) sermon (DIV1)
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10651
When I sin, I do but prompt him what he should say against me, and as much as in me is, make the Devil no lyar.
When I sin, I do but prompt him what he should say against me, and as much as in me is, make the devil no liar.
c-crq pns11 vvb, pns11 vdb p-acp vvi pno31 r-crq pns31 vmd vvi p-acp pno11, cc c-acp d c-acp p-acp pno11 vbz, vvb dt n1 dx n1.
(35) sermon (DIV1)
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10652
But when I rip up my heart, and lay it open to God, when I breathe forth my sins and my sorrows before him,
But when I rip up my heart, and lay it open to God, when I breathe forth my Sins and my sorrows before him,
p-acp c-crq pns11 vvb a-acp po11 n1, cc vvd pn31 j p-acp np1, c-crq pns11 vvb av po11 n2 cc po11 n2 p-acp pno31,
(35) sermon (DIV1)
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10653
when I tender up a Bill against my self, a Bill of my sins bedewed with my own tears,
when I tender up a Bill against my self, a Bill of my Sins bedewed with my own tears,
c-crq pns11 vvb a-acp dt n1 p-acp po11 n1, dt n1 pp-f po11 n2 vvn p-acp po11 d n2,
(35) sermon (DIV1)
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10654
and coloured with my Saviviours bloud, the Devil may roar, but not prevail;
and coloured with my Saviours blood, the devil may roar, but not prevail;
cc vvn p-acp po11 ng1 n1, dt n1 vmb vvi, cc-acp xx vvi;
(35) sermon (DIV1)
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10655
he may accuse me, but not be heard, because I am quit already by proclamation, They that believe and repent shall be saved. Confessio poenarum compendium.
he may accuse me, but not be herd, Because I am quit already by proclamation, They that believe and Repent shall be saved. Confessio Poenarum compendium.
pns31 vmb vvi pno11, cc-acp xx vbi vvn, c-acp pns11 vbm vvn av p-acp n1, pns32 cst vvb cc vvi vmb vbi vvn. np1 fw-la fw-la.
(35) sermon (DIV1)
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10656
Our serious acknowledgment makes a short work, prevents our Enemy, sets a period to Sin and Punishment.
Our serious acknowledgment makes a short work, prevents our Enemy, sets a Period to since and Punishment.
po12 j n1 vvz dt j n1, vvz po12 n1, vvz dt n1 p-acp n1 cc n1.
(35) sermon (DIV1)
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10657
If we accuse our selves, no accusation shall hurt us; and if we judge our selves, no sentence shall pass upon us;
If we accuse our selves, no accusation shall hurt us; and if we judge our selves, no sentence shall pass upon us;
cs pns12 vvb po12 n2, dx n1 vmb vvi pno12; cc cs pns12 vvb po12 n2, dx n1 vmb vvi p-acp pno12;
(35) sermon (DIV1)
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10658
and whatsoever libel this Accuser shall put up against us, JESUS shall cancel, who is our Advocate.
and whatsoever libel this Accuser shall put up against us, JESUS shall cancel, who is our Advocate.
cc r-crq n1 d n1 vmb vvi a-acp p-acp pno12, np1 vmb vvi, r-crq vbz po12 n1.
(35) sermon (DIV1)
427
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10659
To whom with the Father and the holy Ghost be all honour and glory for evermore.
To whom with the Father and the holy Ghost be all honour and glory for evermore.
p-acp ro-crq p-acp dt n1 cc dt j n1 vbb d n1 cc n1 p-acp av.
(35) sermon (DIV1)
427
Page 304
10661
And when the King came in to see the guests, he saw there a man which had not on a wedding-garment:
And when the King Come in to see the guests, he saw there a man which had not on a Wedding garment:
cc c-crq dt n1 vvd p-acp pc-acp vvi dt n2, pns31 vvd a-acp dt n1 r-crq vhd xx p-acp dt n1:
(36) sermon (DIV1)
428
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10662
And he saith unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless.
And he Says unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless.
cc pns31 vvz p-acp pno31, n1, q-crq vvd2 pns21 p-acp av, xx vhg dt n1 n1? cc pns31 vbds j.
(36) sermon (DIV1)
429
Page 305
10663
GReat Feasts have their solemnities great. Not such attendance at the marriage of a Peasant as of a Prince;
GReat Feasts have their solemnities great. Not such attendance At the marriage of a Peasant as of a Prince;
j n2 vhb po32 n2 j. xx d n1 p-acp dt n1 pp-f dt n1 c-acp pp-f dt n1;
(36) sermon (DIV1)
430
Page 305
10664
not such noyse and pomp at Nabal 's sheep-shearing as when Ahasuerus feasted his Nobles in his palace at Shushan.
not such noise and pomp At Nabal is sheepshearing as when Ahasuerus feasted his Nobles in his palace At Susa.
xx d n1 cc n1 p-acp np1 vbz vvg c-acp c-crq np1 vvd po31 n2-j p-acp po31 n1 p-acp np1.
(36) sermon (DIV1)
430
Page 305
10665
Ever as the person is, such is the state of celebration and ceremony.
Ever as the person is, such is the state of celebration and ceremony.
av c-acp dt n1 vbz, d vbz dt n1 pp-f n1 cc n1.
(36) sermon (DIV1)
430
Page 305
10666
We have here the Feast of a King at the marriage of his son, the dinner prepared, the fatlings killed, the viands and dainties on the table, all things ready; A royal Feast, not to some few provinces,
We have Here the Feast of a King At the marriage of his son, the dinner prepared, the fatlings killed, the viands and dainties on the table, all things ready; A royal Feast, not to Some few Provinces,
pns12 vhb av dt n1 pp-f dt n1 p-acp dt n1 pp-f po31 n1, dt n1 vvd, dt n2 vvn, dt n2 cc n2-j p-acp dt n1, d n2 j; dt j n1, xx p-acp d d n2,
(36) sermon (DIV1)
430
Page 305
10667
but to every nation and to all people;
but to every Nation and to all people;
cc-acp p-acp d n1 cc p-acp d n1;
(36) sermon (DIV1)
430
Page 305
10668
not to the Nobles and Princes and Captains alone, to honorable men of high place and employment,
not to the Nobles and Princes and Captains alone, to honourable men of high place and employment,
xx p-acp dt n2-j cc n2 cc ng1 j, p-acp j n2 pp-f j n1 cc n1,
(36) sermon (DIV1)
430
Page 305
10669
but to the Farmer and the Merchant, men taken up and drowned in worldly affairs;
but to the Farmer and the Merchant, men taken up and drowned in worldly affairs;
cc-acp p-acp dt n1 cc dt n1, n2 vvn a-acp cc vvn p-acp j n2;
(36) sermon (DIV1)
430
Page 305
10670
to those in the broad streets and high-wayes, men that walk and talk away their life, men that have little to do;
to those in the broad streets and highways, men that walk and talk away their life, men that have little to do;
p-acp d p-acp dt j n2 cc n2, n2 cst vvb cc vvi av po32 n1, n2 cst vhb av-j pc-acp vdi;
(36) sermon (DIV1)
430
Page 305
10671
and to those in the by-lanes of the city, men that can do little; to the halt, the maimed, the blind, to men knit and revitted to the world,
and to those in the by-lanes of the City, men that can do little; to the halt, the maimed, the blind, to men knit and revitted to the world,
cc p-acp d p-acp dt n2 pp-f dt n1, n2 cst vmb vdi j; pc-acp dt n1, dt j-vvn, dt j, p-acp n2 vvn cc vvn p-acp dt n1,
(36) sermon (DIV1)
430
Page 305
10672
and to men little better than cast out of the world; to all sorts, to as many as could be found, both bad and good.
and to men little better than cast out of the world; to all sorts, to as many as could be found, both bad and good.
cc p-acp n2 av-j jc cs vvi av pp-f dt n1; p-acp d n2, p-acp p-acp d c-acp vmd vbi vvn, d j cc j.
(36) sermon (DIV1)
430
Page 305
10673
The King invites all, because the Feast concerns all.
The King invites all, Because the Feast concerns all.
dt n1 vvz d, c-acp dt n1 vvz d.
(36) sermon (DIV1)
430
Page 305
10674
And that the house may be filled, and the wedding furnisht with guests, he takes the cup of blessings, the cup of salvation, and drinks a Health to all the world.
And that the house may be filled, and the wedding furnished with guests, he Takes the cup of blessings, the cup of salvation, and drinks a Health to all the world.
cc cst dt n1 vmb vbi vvn, cc dt n1 vvn p-acp n2, pns31 vvz dt n1 pp-f n2, dt n1 pp-f n1, cc vvz dt n1 p-acp d dt n1.
(36) sermon (DIV1)
430
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10675
A royal Feast indeed, where the gates lye open to all commers.
A royal Feast indeed, where the gates lie open to all comers.
dt j n1 av, c-crq dt n2 vvb j p-acp d n2.
(36) sermon (DIV1)
430
Page 305
10676
And as it is a royal Feast, so it is a lasting, a standing Feast, perpetuae incorruptibilitatis, saith Fulgentius;
And as it is a royal Feast, so it is a lasting, a standing Feast, perpetuae incorruptibilitatis, Says Fulgentius;
cc c-acp pn31 vbz dt j n1, av pn31 vbz dt j-vvg, dt j-vvg n1, fw-la fw-la, vvz np1;
(36) sermon (DIV1)
430
Page 305
10677
not, as the King of Persia 's, for a hundred and fourscore dayes, but, as the Marriage is, for ever.
not, as the King of Persiam is, for a hundred and fourscore days, but, as the Marriage is, for ever.
xx, c-acp dt n1 pp-f np1 vbz, p-acp dt crd cc crd n2, p-acp, c-acp dt n1 vbz, c-acp av.
(36) sermon (DIV1)
430
Page 305
10678
As Desponsabo te mihi in aeternum, so Feriabitur in aeternum. The Marriage is not to be cut off by a divorce, nor the Feast by time:
As Desponsabo te mihi in aeternum, so Feriabitur in aeternum. The Marriage is not to be Cut off by a divorce, nor the Feast by time:
p-acp np1 fw-la fw-la p-acp fw-la, av fw-la p-acp fw-la. dt n1 vbz xx pc-acp vbi vvn a-acp p-acp dt n1, ccx dt n1 p-acp n1:
(36) sermon (DIV1)
430
Page 305
10679
It is an everlasting Marriage, and an eternal Holiday.
It is an everlasting Marriage, and an Eternal Holiday.
pn31 vbz dt j n1, cc dt j n1.
(36) sermon (DIV1)
430
Page 305
10680
IN PRINCIPIO, In the beginning, there it begun, and, if we take in the purpose of the King, ANTE PRINCIPIUM, before the beginning, before there was a Before, before the foundations of the world were laid. But take the calculations we hear of it In Paradise the symbolum is cast in, and notice given; IN PRINCIPIO, In the beginning, there it begun, and, if we take in the purpose of the King, ANTE PRINCIPIUM, before the beginning, before there was a Before, before the foundations of the world were laid. But take the calculations we hear of it In Paradise the Symbol is cast in, and notice given;
p-acp fw-la, p-acp dt n1, a-acp pn31 vvd, cc, cs pns12 vvb p-acp dt n1 pp-f dt n1, n1 fw-la, p-acp dt n1, a-acp a-acp vbds dt a-acp, p-acp dt n2 pp-f dt n1 vbdr vvn. p-acp vvi dt n2 pns12 vvb pp-f pn31 p-acp n1 dt fw-la vbz vvn p-acp, cc n1 vvn;
(36) sermon (DIV1)
430
Page 305
10681
The Seed of the woman shall break the Serpents head. After, Abraham is plainly invited to this Feast;The Seed of the woman shall break the Serpents head. After, Abraham is plainly invited to this Feast;
dt n1 pp-f dt n1 vmb vvi dt ng1 n1. p-acp, np1 vbz av-j vvn p-acp d n1;
(36) sermon (DIV1)
430
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10682
I will be thy God, and the God of thy seed. To this give all the Prophets witness. I will be thy God, and the God of thy seed. To this give all the prophets witness.
pns11 vmb vbi po21 n1, cc dt n1 pp-f po21 n1. p-acp d vvb d dt ng1 n1.
(36) sermon (DIV1)
430
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10683
Isaiah composeth the Epithalamium or Marriage-song, I will sing to my Beloved a song of my Beloved. Isaiah composeth the Epithalamium or Marriage-song, I will sing to my beloved a song of my beloved.
np1 vvz dt n1 cc n1, pns11 vmb vvi p-acp po11 j-vvn dt n1 pp-f po11 j-vvn.
(36) sermon (DIV1)
430
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10684
And indeed almost his whole Prophesie is but a descant on that Song.
And indeed almost his Whole Prophesy is but a descant on that Song.
cc av av po31 j-jn vvb vbz p-acp dt n1 p-acp d n1.
(36) sermon (DIV1)
430
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10685
In Jeremie we find the Bridegrooms name, THE LORD OUR RIGHTEOUSNESS. In Ezekiel He is a Prince: in Daniel, a great Prince. Hosea tells of his Espousals, Micah of his Birth.
In Jeremiah we find the Bridegrooms name, THE LORD OUR RIGHTEOUSNESS. In Ezekielem He is a Prince: in daniel, a great Prince. Hosea tells of his Espousals, micah of his Birth.
p-acp np1 pns12 vvb dt n2 n1, dt n1 po12 n1. p-acp np1 pns31 vbz dt n1: p-acp np1, dt j n1. np1 vvz pp-f po31 n2, np1 pp-f po31 n1.
(36) sermon (DIV1)
430
Page 306
10686
At last, in the fulness of time, the Wedding is chaunted forth by a full quire of Angels;
At last, in the fullness of time, the Wedding is chanted forth by a full choir of Angels;
p-acp ord, p-acp dt n1 pp-f n1, dt n1 vbz vvd av p-acp dt j n1 pp-f n2;
(36) sermon (DIV1)
430
Page 306
10687
Behold, now all things are ready: come unto the marriage. Of all these things we are witnesses, say the Apostles.Behold, now all things Are ready: come unto the marriage. Of all these things we Are Witnesses, say the Apostles.
vvb, av d n2 vbr j: vvb p-acp dt n1. pp-f d d n2 pns12 vbr n2, vvb dt n2.
(36) sermon (DIV1)
430
Page 306
10688
Take the Morning of the world, and take the Evening of the world; take them of the first age, and take them of the ast;
Take the Morning of the world, and take the Evening of the world; take them of the First age, and take them of the ast;
vvb dt n1 pp-f dt n1, cc vvb dt n1 pp-f dt n1; vvb pno32 pp-f dt ord n1, cc vvi pno32 pp-f dt zz;
(36) sermon (DIV1)
430
Page 306
10689
Fides utrósque conjungit, saith St. Augustine, Faith draweth and linketh both together, and presents them all at this great Feast.Fides utrósque conjungit, Says Saint Augustine, Faith draws and linketh both together, and presents them all At this great Feast.
fw-la fw-la fw-la, vvz n1 np1, n1 vvz cc vvz d av, cc vvz pno32 d p-acp d j n1.
(36) sermon (DIV1)
430
Page 306
10690
I have told you before I was aware what this Marriage-feast is, and who the guests.
I have told you before I was aware what this Marriage-feast is, and who the guests.
pns11 vhb vvn pn22 c-acp pns11 vbds j r-crq d n1 vbz, cc r-crq dt n2.
(36) sermon (DIV1)
431
Page 306
10691
Saint Paul delivers himself plainly, where speaking of that indossoluble tye of Marriage, he calls it NONLATINALPHABET, a great mystery; but then adds, but I speak concerning Christ and the Church.
Saint Paul delivers himself plainly, where speaking of that indossoluble tie of Marriage, he calls it, a great mystery; but then adds, but I speak Concerning christ and the Church.
n1 np1 vvz px31 av-j, c-crq vvg pp-f d j n1 pp-f n1, pns31 vvz pn31, dt j n1; p-acp av vvz, p-acp pns11 vvb vvg np1 cc dt n1.
(36) sermon (DIV1)
431
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10692
Now Nazianzene happily joyneth together NONLATINALPHABET, the name CHRIST and the substance and reality of that name:
Now Nazianzene happily Joineth together, the name CHRIST and the substance and reality of that name:
av np1 av-j vvz av, dt n1 np1 cc dt n1 cc n1 pp-f d n1:
(36) sermon (DIV1)
431
Page 306
10693
For as Christs name is not a bare and naked name, but there •ie wrapt up in it Grace and Peace and Salvation;
For as Christ name is not a bore and naked name, but there •ie wrapped up in it Grace and Peace and Salvation;
c-acp c-acp npg1 n1 vbz xx dt j cc j n1, cc-acp pc-acp vvi vvd a-acp p-acp pn31 n1 cc n1 cc n1;
(36) sermon (DIV1)
431
Page 306
10694
so Christs Marriage is no• a bare marriage: No;
so Christ Marriage is no• a bore marriage: No;
av npg1 n1 vbz n1 dt j n1: uh-dx;
(36) sermon (DIV1)
431
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10695
he hath left dotem Ecclesiae, he hath plenteously endowed his Spouse with graces from above, he hath articled and covenanted with her:
he hath left dotem Ecclesiae, he hath plenteously endowed his Spouse with graces from above, he hath articled and covenanted with her:
pns31 vhz vvn vvb np1, pns31 vhz av-j vvn po31 n1 p-acp n2 p-acp a-acp, pns31 vhz vvn cc vvn p-acp pno31:
(36) sermon (DIV1)
431
Page 306
10696
Nor is his feast a common feast: No;
Nor is his feast a Common feast: No;
ccx vbz po31 n1 dt j n1: uh-dx;
(36) sermon (DIV1)
431
Page 306
10697
he hath prepared his table, and set on it NONLATINALPHABET the bread of Angels, bread to nourish and strengthen us till we grow up to an angelical estate;
he hath prepared his table, and Set on it the bred of Angels, bred to nourish and strengthen us till we grow up to an angelical estate;
pns31 vhz vvn po31 n1, cc vvn p-acp pn31 dt n1 pp-f n2, n1 pc-acp vvi cc vvb pno12 c-acp pns12 vvb a-acp p-acp dt j n1;
(36) sermon (DIV1)
431
Page 306
10698
and castas delicias, those chast delicates, his Word and Sacraments;
and castas Delicias, those chaste delicates, his Word and Sacraments;
cc fw-la fw-la, d j n2-j, po31 n1 cc n2;
(36) sermon (DIV1)
431
Page 306
10699
a Cup running over, calicem inebriantem, an intoxicating Cup, that overcomes us, and transports us beyond our selves;
a Cup running over, calicem inebriantem, an intoxicating Cup, that overcomes us, and transports us beyond our selves;
dt n1 vvg a-acp, fw-la fw-la, dt j-vvg n1, cst vvz pno12, cc vvz pno12 p-acp po12 n2;
(36) sermon (DIV1)
431
Page 306
10700
(Ebrietas ista magìs sobrium facit, saith Cyprian.(Ebrietas ista magìs sobrium facit, Says Cyprian.
(np1 fw-la fw-la fw-la fw-la, vvz np1.
(36) sermon (DIV1)
431
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10701
Let us therefore drink of this Cup, no• guttatim, by drops, but as we do our Sin,
Let us Therefore drink of this Cup, no• guttatim, by drops, but as we do our since,
vvb pno12 av vvi pp-f d n1, n1 av, p-acp n2, cc-acp c-acp pns12 vdb po12 n1,
(36) sermon (DIV1)
431
Page 306
10702
or as an Ox doth water:
or as an Ox does water:
cc p-acp dt n1 vdz vvi:
(36) sermon (DIV1)
431
Page 306
10703
for Intemperance here is the best sobriety.) And the Kings Son, Christ himself, Legis & gratia molâ aptatum in farinam, ground between the Law and his Grace and tender Mercies into fine flowre, and kneaded into good Bread.
for Intemperance Here is the best sobriety.) And the Kings Son, christ himself, Legis & Gratia molâ aptatum in Farinam, ground between the Law and his Grace and tender mercies into fine flower, and kneaded into good Bred.
p-acp n1 av vbz dt js n1.) cc dt ng1 n1, np1 px31, np1 cc fw-la fw-la fw-la p-acp fw-la, n1 p-acp dt n1 cc po31 n1 cc j n2 p-acp j n1, cc vvn p-acp j n1.
(36) sermon (DIV1)
431
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10704
In a word, he sets before us not only NONLATINALPHABET, strong meat, but NONLATINALPHABET, cakes and dainties; meats to nourish us, and meats to delight us;
In a word, he sets before us not only, strong meat, but, cakes and dainties; Meats to nourish us, and Meats to delight us;
p-acp dt n1, pns31 vvz p-acp pno12 xx j, j n1, p-acp, n2 cc n2-j; n2 pc-acp vvi pno12, cc n2 pc-acp vvi pno12;
(36) sermon (DIV1)
431
Page 306
10705
cordials and antidotes, and pleasant wine; the bread of life, and the rivers of his pleasures.
cordials and antidotes, and pleasant wine; the bred of life, and the Rivers of his pleasures.
n2 cc n2, cc j n1; dt n1 pp-f n1, cc dt n2 pp-f po31 n2.
(36) sermon (DIV1)
431
Page 306
10706
So this is the Feast, and we are invited to it.
So this is the Feast, and we Are invited to it.
av d vbz dt n1, cc pns12 vbr vvn p-acp pn31.
(36) sermon (DIV1)
432
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10707
Now all the King desires of us is, as the Apostle speaks, that we would keep the feast, keep it as such a feast should be kept;
Now all the King Desires of us is, as the Apostle speaks, that we would keep the feast, keep it as such a feast should be kept;
av d dt n1 vvz pp-f pno12 vbz, c-acp dt n1 vvz, cst pns12 vmd vvi dt n1, vvb pn31 p-acp d dt n1 vmd vbi vvn;
(36) sermon (DIV1)
432
Page 306
10708
no• NONLATINALPHABET, according to the letter; that is Jewish: no• NONLATINALPHABET, according to our sensual affections; that is heathenish:
no•, according to the Letter; that is Jewish: no•, according to our sensual affections; that is Heathenish:
n1, vvg p-acp dt n1; cst vbz np1: n1, vvg p-acp po12 j n2; cst vbz j:
(36) sermon (DIV1)
432
Page 306
10709
but NONLATINALPHABET, spiritually, NONLATINALPHABET, as the Spirit would have it kept. Now the Spirit and the Bride say, Come; Come unto the marriage.
but, spiritually,, as the Spirit would have it kept. Now the Spirit and the Bride say, Come; Come unto the marriage.
cc-acp, av-j,, p-acp dt n1 vmd vhi pn31 vvn. av dt n1 cc dt n1 vvb, vvb; vvb p-acp dt n1.
(36) sermon (DIV1)
432
Page 306
10710
But come not naked, but come prepared, but come with a wedding-garment; not with our clouted shooes and old garments,
But come not naked, but come prepared, but come with a Wedding garment; not with our clouted shoes and old garments,
p-acp vvb xx j, cc-acp vvb vvd, cc-acp vvb p-acp dt n1; xx p-acp po12 j-vvn n2 cc j n2,
(36) sermon (DIV1)
432
Page 306
10711
as if we were on a journey, or going into the field or vineyard to labour for the meat that perisheth:
as if we were on a journey, or going into the field or vineyard to labour for the meat that Perishes:
c-acp cs pns12 vbdr p-acp dt n1, cc vvg p-acp dt n1 cc n1 p-acp vvb p-acp dt n1 cst vvz:
(36) sermon (DIV1)
432
Page 306
10712
But observe NONLATINALPHABET, a decorum: Yeild an awful reverence to the Person, the Master of the Feast, a King;
But observe, a decorum: Yield an awful Reverence to the Person, the Master of the Feast, a King;
cc-acp vvb, dt n1: vvb dt j n1 p-acp dt n1, dt n1 pp-f dt n1, dt n1;
(36) sermon (DIV1)
432
Page 306
10713
to the Place, the Princes Bride-chamber; to the Feast, a royal lasting feast. At least for his loves sake that invites us, come like guests, not spies; like friends, not traytours:
to the Place, the Princes Bridechamber; to the Feast, a royal lasting feast. At least for his loves sake that invites us, come like guests, not spies; like Friends, not Traitors:
p-acp dt n1, dt ng1 n1; p-acp dt n1, dt j j-vvg n1. p-acp ds p-acp po31 ng1 n1 cst vvz pno12, vvb av-j n2, xx n2; j n2, xx n2:
(36) sermon (DIV1)
432
Page 306
10714
come as to a wedding, not a market: come vestiti apparell'd, that we be not naked;
come as to a wedding, not a market: come vestiti appareled, that we be not naked;
vvb a-acp p-acp dt n1, xx dt n1: vvb n1 vvn, cst pns12 vbb xx j;
(36) sermon (DIV1)
432
Page 306
10715
and, that we be not unmannerly, veste nuptiali, with a vesture sutable, with a wedding-garment.
and, that we be not unmannerly, veste nuptiali, with a vesture suitable, with a Wedding garment.
cc, cst pns12 vbb xx j, fw-fr fw-la, p-acp dt n1 j, p-acp dt n1.
(36) sermon (DIV1)
432
Page 306
10716
Indeed a great pity it is, nay a great sin it is, that so high a Feast should be slighted, that we should come ragged into the Kings Court,
Indeed a great pity it is, nay a great since it is, that so high a Feast should be slighted, that we should come ragged into the Kings Court,
av dt j n1 pn31 vbz, uh-x dt j n1 pn31 vbz, cst av j dt n1 vmd vbi vvn, cst pns12 vmd vvi j p-acp dt ng1 n1,
(36) sermon (DIV1)
433
Page 307
10717
or like Ruffians into the Presence-chamber.
or like Ruffians into the Presence-chamber.
cc j n2 p-acp dt n1.
(36) sermon (DIV1)
433
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10718
But in the parable we read it, and in the moral and practick exposition of the parable we find it, that slighted it was;
But in the parable we read it, and in the moral and practic exposition of the parable we find it, that slighted it was;
p-acp p-acp dt n1 pns12 vvb pn31, cc p-acp dt j cc j-jn n1 pp-f dt n1 pns12 vvb pn31, cst vvd pn31 vbds;
(36) sermon (DIV1)
433
Page 307
10719
that some were angry that they were invited, angry there was any such feast at all;
that Some were angry that they were invited, angry there was any such feast At all;
d d vbdr j cst pns32 vbdr vvn, j pc-acp vbds d d n1 p-acp d;
(36) sermon (DIV1)
433
Page 307
10720
that they intreated the servants spitefully, and slew them. And we know what became of them;
that they entreated the Servants spitefully, and slew them. And we know what became of them;
d pns32 vvd dt n2 av-j, cc vvd pno32. cc pns12 vvb r-crq vvd pp-f pno32;
(36) sermon (DIV1)
433
Page 307
10721
Armies were sent forth to destroy those murderers, v. 7. But in my Text we find one that dealt not so roughly, drew not his sword:Armies were sent forth to destroy those murderers, v. 7. But in my Text we find one that dealt not so roughly, drew not his sword:
n2 vbdr vvn av pc-acp vvi d n2, n1 crd p-acp p-acp po11 n1 pns12 vvb pi cst vvd xx av av-j, vvd xx po31 n1:
(36) sermon (DIV1)
433
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10722
at the invitation, gave good words yet, and came;
At the invitation, gave good words yet, and Come;
p-acp dt n1, vvd j n2 av, cc vvd;
(36) sermon (DIV1)
433
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10907
They wipe-out NONLATINALPHABET, the phansie and conceit of some evil drawing near;
They wipe-out, the fancy and conceit of Some evil drawing near;
pns32 j, dt n1 cc n1 pp-f d n-jn vvg av-j;
(36) sermon (DIV1)
444
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10723
but so unprepared, so ill qualified, that being ask'd why he came so, his tongue would not serve him to give an answer,
but so unprepared, so ill qualified, that being asked why he Come so, his tongue would not serve him to give an answer,
cc-acp av j, av av-jn vvn, cst vbg vvd c-crq pns31 vvd av, po31 n1 vmd xx vvi pno31 pc-acp vvi dt n1,
(36) sermon (DIV1)
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10724
but he was struck silent and dead with a question; And he said unto him, Friend, &c. This is the sum of these words.
but he was struck silent and dead with a question; And he said unto him, Friend, etc. This is the sum of these words.
cc-acp pns31 vbds vvn j cc j p-acp dt n1; cc pns31 vvd p-acp pno31, n1, av d vbz dt n1 pp-f d n2.
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10725
But we can hardly divide them.
But we can hardly divide them.
cc-acp pns12 vmb av vvi pno32.
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10726
For here is a Question without an Answer, Quaestio ducens ad absurdum, a Question that draws & binds either to silence or to an absurdity.
For Here is a Question without an Answer, Question ducens ad absurdum, a Question that draws & binds either to silence or to an absurdity.
p-acp av vbz dt n1 p-acp dt n1, np1 fw-la fw-la fw-la, dt n1 cst vvz cc vvz d p-acp n1 cc p-acp dt n1.
(36) sermon (DIV1)
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10727
Answer what he will it was NONLATINALPHABET, absurdly done, so to come.
Answer what he will it was, absurdly done, so to come.
n1 r-crq pns31 vmb pn31 vbds, av-j vdn, av pc-acp vvi.
(36) sermon (DIV1)
434
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10728
And Quaestio ducens ad impossibile, a Question that shuts up his mouth in silence, or drives him to a flat contradiction.
And Question ducens ad impossibile, a Question that shuts up his Mouth in silence, or drives him to a flat contradiction.
np1 np1 fw-la fw-la fw-la, dt n1 cst vvz a-acp po31 n1 p-acp n1, cc vvz pno31 p-acp dt j n1.
(36) sermon (DIV1)
434
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10729
He is come, and he is not come; invited, and not a guest; in the Church, and not of the Church.
He is come, and he is not come; invited, and not a guest; in the Church, and not of the Church.
pns31 vbz vvn, cc pns31 vbz xx vvn; vvn, cc xx dt n1; p-acp dt n1, cc xx pp-f dt n1.
(36) sermon (DIV1)
434
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10730
We see the King asks the question, How he came thither? NONLATINALPHABET, capistratus est, he was muzzled.
We see the King asks the question, How he Come thither?, capistratus est, he was muzzled.
pns12 vvb dt n1 vvz dt n1, c-crq pns31 vvd av?, fw-la fw-la, pns31 vbds vvn.
(36) sermon (DIV1)
434
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10731
It was a question that muzzled, that thrott•ed him; in a word, a question unanswerable.
It was a question that muzzled, that thrott•ed him; in a word, a question unanswerable.
pn31 vbds dt n1 cst j-vvn, cst vvd pno31; p-acp dt n1, dt n1 j.
(36) sermon (DIV1)
434
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10732
But for our more orderly proceeding we will first take the words in that form and habitude they lye, as they are a Question.
But for our more orderly proceeding we will First take the words in that from and habitude they lie, as they Are a Question.
cc-acp p-acp po12 av-dc j n-vvg pns12 vmb ord vvi dt n2 p-acp d n1 cc n1 pns32 vvb, c-acp pns32 vbr dt n1.
(36) sermon (DIV1)
435
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10733
Then we will resolve the Question; for so a question may be resolved into a Syllogism.
Then we will resolve the Question; for so a question may be resolved into a Syllogism.
cs pns12 vmb vvi dt n1; c-acp av dt n1 vmb vbi vvn p-acp dt n1.
(36) sermon (DIV1)
435
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10734
And there we shall fill our mouth with arguments against him that came so unprepared.
And there we shall fill our Mouth with Arguments against him that Come so unprepared.
cc a-acp pns12 vmb vvi po12 n1 p-acp n2 p-acp pno31 cst vvd av j.
(36) sermon (DIV1)
435
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10735
But before we can ask the Question, or reason against him, we must lay down certain NONLATINALPHABET, positions eminent in the Text,
But before we can ask the Question, or reason against him, we must lay down certain, positions eminent in the Text,
cc-acp c-acp pns12 vmb vvi dt n1, cc n1 p-acp pno31, pns12 vmb vvi a-acp j, n2 j p-acp dt n1,
(36) sermon (DIV1)
435
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10736
and send them before to make way to the right understanding of the Question.
and send them before to make Way to the right understanding of the Question.
cc vvi pno32 a-acp pc-acp vvi n1 p-acp dt j-jn n1 pp-f dt n1.
(36) sermon (DIV1)
435
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10737
And then the points will be these: 1. That clothed we must be if we come to this marriage-feast; 2. What this wedding-garment is;
And then the points will be these: 1. That clothed we must be if we come to this Marriage-feast; 2. What this Wedding garment is;
cc av dt n2 vmb vbi d: crd d vvn pns12 vmb vbi cs pns12 vvb p-acp d n1; crd q-crq d n1 vbz;
(36) sermon (DIV1)
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10738
3. That one of the guests had it not; 4. That he was questioned for it;
3. That one of the guests had it not; 4. That he was questioned for it;
crd cst pi pp-f dt n2 vhd pn31 xx; crd cst pns31 vbds vvn p-acp pn31;
(36) sermon (DIV1)
435
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10739
together with the Compellation, Friend: And then 5. in the last place, we will look upon the party questioned, not able to reply, amazed, muzzled, silent;
together with the Compellation, Friend: And then 5. in the last place, we will look upon the party questioned, not able to reply, amazed, muzzled, silent;
av p-acp dt n1, n1: cc av crd p-acp dt ord n1, pns12 vmb vvi p-acp dt n1 vvn, xx j pc-acp vvi, vvn, j-vvn, j;
(36) sermon (DIV1)
435
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10740
NONLATINALPHABET, but he was speechless. Of these in their order. The Marriage is of Christ and his Church.
, but he was speechless. Of these in their order. The Marriage is of christ and his Church.
, p-acp pns31 vbds j. pp-f d p-acp po32 n1. dt n1 vbz pp-f np1 cc po31 n1.
(36) sermon (DIV1)
435
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10741
And he that will be partaker of the Feast must be clothed. In Christ all fülness dwelleth, and he loves not emptiness and vacuity. He is clothed with righteousness;
And he that will be partaker of the Feast must be clothed. In christ all fülness dwells, and he loves not emptiness and vacuity. He is clothed with righteousness;
cc pns31 cst vmb vbi n1 pp-f dt n1 vmb vbi vvn. p-acp np1 d n1 vvz, cc pns31 vvz xx n1 cc n1. pns31 vbz vvn p-acp n1;
(36) sermon (DIV1)
436
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10742
and he would not have us come naked to him. The holy Ghost seems to delight himself with this Metaphor.
and he would not have us come naked to him. The holy Ghost seems to delight himself with this Metaphor.
cc pns31 vmd xx vhi pno12 vvi j p-acp pno31. dt j n1 vvz pc-acp vvi px31 p-acp d n1.
(36) sermon (DIV1)
436
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10743
He apparels God as it were; He puts on Righteousness as a breast-plate, and a helmet of Salvation on his head:
He apparels God as it were; He puts on Righteousness as a breastplate, and a helmet of Salvation on his head:
pns31 vvz np1 c-acp pn31 vbdr; pns31 vvz p-acp n1 p-acp dt n1, cc dt n1 pp-f n1 p-acp po31 n1:
(36) sermon (DIV1)
436
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10744
he puts on the garments of Vengeance as a garment, and was clad with Zeal as a cloak. he puts on the garments of Vengeance as a garment, and was clad with Zeal as a cloak.
pns31 vvz p-acp dt n2 pp-f n1 p-acp dt n1, cc vbds vvn p-acp n1 p-acp dt n1.
(36) sermon (DIV1)
436
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10745
Nuditas notat Diabolum, saith the Father; Nakedness is a mark of the Devil. We never read of his cloathing. Nuditas Notat Diabolum, Says the Father; Nakedness is a mark of the devil. We never read of his clothing.
fw-la fw-la fw-la, vvz dt n1; n1 vbz dt n1 pp-f dt n1. pns12 av-x vvb pp-f po31 n1.
(36) sermon (DIV1)
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10746
Stript he was of his Angels wings, of his eminent Perfection: And our first parents, he stripped in Paradise of that rich robe of original Justice,
Stripped he was of his Angels wings, of his eminent Perfection: And our First Parents, he stripped in Paradise of that rich robe of original justice,
vvn pns31 vbds pp-f po31 n2 n2, pp-f po31 j n1: cc po12 ord n2, pns31 vvd p-acp n1 pp-f cst j n1 pp-f j-jn n1,
(36) sermon (DIV1)
436
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10747
and left them so naked that they were even ashamed of themselves, and sewed fig-leaves together to make them aprons:
and left them so naked that they were even ashamed of themselves, and sewed Fig leaves together to make them aprons:
cc vvd pno32 av j cst pns32 vbdr av j pp-f px32, cc vvd j av pc-acp vvi pno32 n2:
(36) sermon (DIV1)
436
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10748
And us he strippeth every day, and leaves us nothing but fair pretences and false excuses to shelter u•, scarce so good a covert as their figleaves.
And us he strippeth every day, and leaves us nothing but fair pretences and false excuses to shelter u•, scarce so good a covert as their Fig leaves.
cc pno12 pns31 vvz d n1, cc vvz pno12 pix cc-acp j n2 cc j n2 pc-acp vvi n1, av-j av j dt j c-acp po32 n2.
(36) sermon (DIV1)
436
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10749
We read of Belshazzar, that he was weighed in the balance, and was found minus habens, too light, wanting something:
We read of Belshazzar, that he was weighed in the balance, and was found minus habens, too Light, wanting something:
pns12 vvb pp-f np1, cst pns31 vbds vvn p-acp dt n1, cc vbds vvn fw-la fw-la, av j, vvg pi:
(36) sermon (DIV1)
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10750
And in the next verse, PERES, his kingdom is divided from him.
And in the next verse, PERES, his Kingdom is divided from him.
cc p-acp dt ord n1, n2, po31 n1 vbz vvn p-acp pno31.
(36) sermon (DIV1)
436
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10751
At the entrance of the King here, the guest that was found to be NONLATINALPHABET, not having somthing that he should have, was thrust out of doors,
At the Entrance of the King Here, the guest that was found to be, not having something that he should have, was thrust out of doors,
p-acp dt n1 pp-f dt n1 av, dt n1 cst vbds vvn pc-acp vbi, xx vhg pi cst pns31 vmd vhi, vbds vvn av pp-f n2,
(36) sermon (DIV1)
436
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10752
and cast into utter darkness. Christ gives not to wilfull bankrupts: No; HABENTI DADITUR, To him that hath it shall be given, and he shall have abundance;
and cast into utter darkness. christ gives not to wilful Bankrupts: No; HABENTI DADITUR, To him that hath it shall be given, and he shall have abundance;
cc vvn p-acp j n1. np1 vvz xx p-acp j n2-jn: uh-dx; fw-la fw-la, p-acp pno31 cst vhz pn31 vmb vbi vvn, cc pns31 vmb vhi n1;
(36) sermon (DIV1)
436
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10753
and vestitus supervestietur, he that is clothed already shall be clothed-upon with a robe or immortality. But every garment fits not a Christian.
and vestitus supervestietur, he that is clothed already shall be clothed-upon with a robe or immortality. But every garment fits not a Christian.
cc fw-la fw-la, pns31 cst vbz vvn av vmb vbi j p-acp dt n1 cc n1. p-acp d n1 vvz xx dt njp.
(36) sermon (DIV1)
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10754
Every garment is not worth the keeping.
Every garment is not worth the keeping.
np1 n1 vbz xx j dt n-vvg.
(36) sermon (DIV1)
436
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10755
There is strange apparel, and the Prophet tells us who they were that wore it, v. 5. even they that worshipt the host of heaven on the house-tops, and swore by Malcham;
There is strange apparel, and the Prophet tells us who they were that wore it, v. 5. even they that worshipped the host of heaven on the housetops, and swore by Malcham;
pc-acp vbz j n1, cc dt n1 vvz pno12 r-crq pns32 vbdr cst vvd pn31, n1 crd j pns32 cst vvd dt n1 pp-f n1 p-acp dt n2, cc vvd p-acp np1;
(36) sermon (DIV1)
436
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10756
that leaped on the threshold, and filled their masters houses with violence and deceit. that leapt on the threshold, and filled their Masters houses with violence and deceit.
cst vvd p-acp dt n1, cc vvd po32 n2 n2 p-acp n1 cc n1.
(36) sermon (DIV1)
436
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10757
A garment fitter for Micah in his house of gods, fitter for Judas, or Barabbas, at a plot of treason,
A garment fitter for micah in his house of God's, fitter for Judas, or Barabbas, At a plot of treason,
dt n1 jc p-acp np1 p-acp po31 n1 pp-f n2, jc p-acp np1, cc np1, p-acp dt n1 pp-f n1,
(36) sermon (DIV1)
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10758
or an insurrection, than for a true Disciple of Christ. This is not the wedding-garment.
or an insurrection, than for a true Disciple of christ. This is not the Wedding garment.
cc dt n1, cs p-acp dt j n1 pp-f np1. d vbz xx dt n1.
(36) sermon (DIV1)
436
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10759
We must then take a true pattern to make it by, or else fitted we shall not be.
We must then take a true pattern to make it by, or Else fitted we shall not be.
pns12 vmb av vvi dt j n1 pc-acp vvi pn31 p-acp, cc av vvn pns12 vmb xx vbi.
(36) sermon (DIV1)
436
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10760
And where can we take it better than from Christ himself? Summa religionis est imitari quem colis, saith the Father;
And where can we take it better than from christ himself? Summa Religion est imitari Whom colis, Says the Father;
cc q-crq vmb pns12 vvi pn31 jc cs p-acp np1 px31? fw-la fw-la fw-la fw-la fw-la fw-la, vvz dt n1;
(36) sermon (DIV1)
436
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10761
It is the sum of Religion, all the piety we have, to imitate him whom we worship, to be Christiformes, to keep our selves in a uniformity and conformity to Christ;
It is the sum of Religion, all the piety we have, to imitate him whom we worship, to be Christiformes, to keep our selves in a uniformity and conformity to christ;
pn31 vbz dt n1 pp-f n1, d dt n1 pns12 vhb, pc-acp vvi pno31 ro-crq pns12 vvb, pc-acp vbi n2, pc-acp vvi po12 n2 p-acp dt n1 cc n1 p-acp np1;
(36) sermon (DIV1)
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10762
Sic oculos, sic ille manus, sic ora ferebat; Sic Eyes, sic Isle manus, sic ora ferebat;
fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la;
(36) sermon (DIV1)
436
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10783
He that cometh to him, must come, not with spotted garments; his Soul defiled with luxury: not with torn garments;
He that comes to him, must come, not with spotted garments; his Soul defiled with luxury: not with torn garments;
pns31 cst vvz p-acp pno31, vmb vvi, xx p-acp j-vvn n2; po31 n1 vvn p-acp n1: xx p-acp n1 n2;
(36) sermon (DIV1)
436
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10763
Thus He lookt, thus He did, thus was He apparrelled? Now what was Christs apparrel? The Prophet will tell us that it was glorious; that he was formosus in stola, very richly arrayed;
Thus He looked, thus He did, thus was He appareled? Now what was Christ apparel? The Prophet will tell us that it was glorious; that he was formosus in stola, very richly arrayed;
av pns31 vvd, av pns31 vdd, av vbds pns31 vvn? av q-crq vbds npg1 n1? dt n1 vmb vvi pno12 d pn31 vbds j; cst pns31 vbds fw-la p-acp fw-la, av av-j vvn;
(36) sermon (DIV1)
436
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10764
and St. Mark, that he had a white garment, whiter than any Fuller could make it.
and Saint Mark, that he had a white garment, Whiter than any Fuller could make it.
cc n1 n1, cst pns31 vhd dt j-jn n1, jc-jn cs d np1 vmd vvi pn31.
(36) sermon (DIV1)
436
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10765
And St. John tells us of his retinue, that they were clothed in white linnen, white and clean.
And Saint John tells us of his retinue, that they were clothed in white linen, white and clean.
cc n1 np1 vvz pno12 pp-f po31 n1, cst pns32 vbdr vvn p-acp j-jn n1, j-jn cc j.
(36) sermon (DIV1)
436
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10766
Look into Christs wardrobe, and you find no torn or ragged apparel. No: old things are done away.
Look into Christ wardrobe, and you find no torn or ragged apparel. No: old things Are done away.
vvb p-acp npg1 n1, cc pn22 vvb dx n1 cc j n1. uh-dx: j n2 vbr vdn av.
(36) sermon (DIV1)
436
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10767
The robe of Righteousness, the garment of Innocency, NONLATINALPHABET, the spotless coat of Temperance and Chastity, these Christ had,
The robe of Righteousness, the garment of Innocency,, the spotless coat of Temperance and Chastity, these christ had,
dt n1 pp-f n1, dt n1 pp-f n1,, dt j n1 pp-f n1 cc n1, d np1 vhd,
(36) sermon (DIV1)
436
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10768
and with these he went about doing good. Out of this wardrobe must we make up our wedding-garment.
and with these he went about doing good. Out of this wardrobe must we make up our Wedding garment.
cc p-acp d pns31 vvd a-acp vdg j. av pp-f d n1 vmb pns12 vvi a-acp po12 n1.
(36) sermon (DIV1)
436
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10769
We must, saith the Apostle, put on the Lord Jesus Christ; put him on all, his Righteousness, his Obedience, his Love, his Patience.
We must, Says the Apostle, put on the Lord jesus christ; put him on all, his Righteousness, his obedience, his Love, his Patience.
pns12 vmb, vvz dt n1, vvn p-acp dt n1 np1 np1; vvb pno31 p-acp d, po31 n1, po31 n1, po31 n1, po31 n1.
(36) sermon (DIV1)
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10770
We must be conformable to Christ, NONLATINALPHABET, according to proportion. In the Rule of our Obedience; we must not wear a garment of our own phansying, an irregular unprescribed devotion:
We must be conformable to christ,, according to proportion. In the Rule of our obedience; we must not wear a garment of our own fancying, an irregular unprescribed devotion:
pns12 vmb vbi j p-acp np1,, vvg p-acp n1. p-acp dt n1 pp-f po12 n1; pns12 vmb xx vvi dt n1 pp-f po12 d vvg, dt j vvn n1:
(36) sermon (DIV1)
436
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10771
In the Ends of it, to glorifie God on the earth: and in the Parts of it; not a parcel garment: It must fit every part; it must be universal.
In the Ends of it, to Glorify God on the earth: and in the Parts of it; not a parcel garment: It must fit every part; it must be universal.
p-acp dt n2 pp-f pn31, p-acp vvi np1 p-acp dt n1: cc p-acp dt n2 pp-f pn31; xx dt n1 n1: pn31 vmb vvi d n1; pn31 vmb vbi j.
(36) sermon (DIV1)
436
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10772
The Schoolman must be speculum Christi, a Looking-glass reflecting Christ's graces upon himself, presenting to him his own image in all righteousness and holiness.
The Schoolman must be speculum Christ, a Looking-glass reflecting Christ's graces upon himself, presenting to him his own image in all righteousness and holiness.
dt np1 vmb vbi fw-la fw-la, dt n1 vvg npg1 n2 p-acp px31, vvg p-acp pno31 po31 d n1 p-acp d n1 cc n1.
(36) sermon (DIV1)
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10773
We will not say, with Fastus Socinus, that Christ was married to his Church only to this end;
We will not say, with Fastus Socinus, that christ was married to his Church only to this end;
pns12 vmb xx vvi, p-acp np1 np1, cst np1 vbds vvn p-acp po31 n1 av-j p-acp d n1;
(36) sermon (DIV1)
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10774
that Christ came into the world non ad satisfactionem, sed exemplum; not to be the way to life, but to cut one out;
that christ Come into the world non ad satisfactionem, sed exemplum; not to be the Way to life, but to Cut one out;
cst np1 vvd p-acp dt n1 fw-fr fw-la fw-la, fw-la n1; xx pc-acp vbi dt n1 p-acp n1, cc-acp pc-acp vvi pi av;
(36) sermon (DIV1)
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10775
not to pay down our accounts, but to teach us an art of thrift to be able to pay them our selves;
not to pay down our accounts, but to teach us an art of thrift to be able to pay them our selves;
xx pc-acp vvi a-acp po12 n2, cc-acp pc-acp vvi pno12 dt n1 pp-f n1 pc-acp vbi j pc-acp vvi pno32 po12 n2;
(36) sermon (DIV1)
436
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10776
not to be a sacrifice for sin, but an ensample of godly life: A most horrid blasphemy!not to be a sacrifice for since, but an ensample of godly life: A most horrid blasphemy!
xx pc-acp vbi dt n1 p-acp n1, cc-acp dt n1 pp-f j n1: dt av-ds j n1!
(36) sermon (DIV1)
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10777
But this we may say, That Christs fulfilling the Law was not to that end that we should break it;
But this we may say, That Christ fulfilling the Law was not to that end that we should break it;
p-acp d pns12 vmb vvi, cst npg1 j-vvg dt n1 vbds xx p-acp d n1 cst pns12 vmd vvi pn31;
(36) sermon (DIV1)
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10778
That he satisfied not by death but for those who would be conformable to his death. That he dyed not for Traytours and Rebels;
That he satisfied not by death but for those who would be conformable to his death. That he died not for Traitors and Rebels;
cst pns31 vvd xx p-acp n1 cc-acp p-acp d r-crq vmd vbi j p-acp po31 n1. cst pns31 vvd xx p-acp n2 cc n2;
(36) sermon (DIV1)
436
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10779
That he marryed not to the Church, sealing it with his bloud, to let in Ruffians and Fools and men of Belial to the wedding;
That he married not to the Church, sealing it with his blood, to let in Ruffians and Fools and men of Belial to the wedding;
cst pns31 vvd xx p-acp dt n1, vvg pn31 p-acp po31 n1, pc-acp vvi p-acp n2 cc n2 cc n2 pp-f np1 p-acp dt n1;
(36) sermon (DIV1)
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10780
to let in those that will rip up his wounds, and cast his bloud in the dust,
to let in those that will rip up his wounds, and cast his blood in the dust,
pc-acp vvi p-acp d cst vmb vvi a-acp po31 n2, cc vvd po31 n1 p-acp dt n1,
(36) sermon (DIV1)
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10781
and trample it under their feet. No:
and trample it under their feet. No:
cc vvb pn31 p-acp po32 n2. uh-dx:
(36) sermon (DIV1)
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10782
he that cometh to him must know that he is, and that he is a lover of righteousness.he that comes to him must know that he is, and that he is a lover of righteousness.
pns31 cst vvz p-acp pno31 vmb vvi cst pns31 vbz, cc cst pns31 vbz dt n1 pp-f n1.
(36) sermon (DIV1)
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10784
his Soul divided and pulled in pieces by Envy and Malice; his Reason distracted, and his Affections scattered and blown abroad;
his Soul divided and pulled in Pieces by Envy and Malice; his Reason distracted, and his Affections scattered and blown abroad;
po31 n1 vvn cc vvn p-acp n2 p-acp n1 cc n1; po31 n1 vvn, cc po31 n2 vvn cc vvn av;
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10785
his Love on the World, his Hatred on Goodness, his Anger on good Counsel, and his Desires on Vanity:
his Love on the World, his Hatred on goodness, his Anger on good Counsel, and his Desires on Vanity:
po31 n1 p-acp dt n1, po31 n1 p-acp n1, po31 n1 p-acp j n1, cc po31 n2 p-acp n1:
(36) sermon (DIV1)
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10786
but with a garment of the Bridegrooms spinning, even Righteousness, Obedience, and Sanctity of conversation. And thus the Fathers make it up:
but with a garment of the Bridegrooms spinning, even Righteousness, obedience, and Sanctity of Conversation. And thus the Father's make it up:
cc-acp p-acp dt n1 pp-f dt n2 vvg, av n1, n1, cc n1 pp-f n1. cc av dt n2 vvb pn31 a-acp:
(36) sermon (DIV1)
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10787
Charitas est vestis nuptialis, saith Gregory; and so saith Augustine. Hierome composeth it of Christ's Precepts.Charitas est Clothing nuptialis, Says Gregory; and so Says Augustine. Jerome composeth it of Christ's Precepts.
fw-la fw-la fw-la fw-la, vvz np1; cc av vvz np1. np1 vvz pn31 pp-f npg1 n2.
(36) sermon (DIV1)
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10788
Others bring in gratiam Spiritûs Sancti, the gracious effects of the Spirit. Basil, on Psal. 9. tells us it is Faith;
Others bring in gratiam Spiritûs Sancti, the gracious effects of the Spirit. Basil, on Psalm 9. tells us it is Faith;
ng2-jn vvb p-acp fw-la fw-la fw-la, dt j n2 pp-f dt n1. np1, p-acp np1 crd vvz pno12 pn31 vbz n1;
(36) sermon (DIV1)
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10789
Vestiri in Christo est fidem habere. In this variety there is no difference.Vestiri in Christ est fidem habere. In this variety there is no difference.
fw-la p-acp fw-la fw-la fw-la fw-la. p-acp d n1 a-acp vbz dx n1.
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He that taketh in Charity, leaves not out Faith as a ragg fit to be flung to the dung-hill:
He that Takes in Charity, leaves not out Faith as a rag fit to be flung to the dunghill:
pns31 cst vvz p-acp n1, vvz xx av n1 p-acp dt n1 j pc-acp vbi vvn p-acp dt n1:
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10791
and he that entertains Faith, shuts not Charity out of doors.
and he that entertains Faith, shuts not Charity out of doors.
cc pns31 cst vvz n1, vvz xx n1 av pp-f n2.
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10792
Methinks the disputation held up this day in the world with that eagerness and heat is uncharitable, Whether should have the precedency, Faith, or Good works;
Methinks the disputation held up this day in the world with that eagerness and heat is uncharitable, Whither should have the precedency, Faith, or Good works;
vvz dt n1 vvd a-acp d n1 p-acp dt n1 p-acp d n1 cc n1 vbz j, cs vmd vhi dt n1, n1, cc j n2;
(36) sermon (DIV1)
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10793
Whether is the better piece to put into a Garment; and as uncharitable, so unnecessary.Whither is the better piece to put into a Garment; and as uncharitable, so unnecessary.
cs vbz dt jc n1 pc-acp vvi p-acp dt n1; cc p-acp j, av j.
(36) sermon (DIV1)
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10794
Why should I question which is the best piece, when the want of either spoils the garment? When both reflect upon each other by a mutual dependance, what talk we then of priority? Heat furthers Motion; and Motion encreaseth Heat. Faith begins Good Works;
Why should I question which is the best piece, when the want of either spoils the garment? When both reflect upon each other by a mutual dependence, what talk we then of priority? Heat furthers Motion; and Motion increases Heat. Faith begins Good Works;
q-crq vmd pns11 vvi r-crq vbz dt js n1, c-crq dt n1 pp-f d n2 dt n1? c-crq d vvb p-acp d n-jn p-acp dt j n1, r-crq vvb pns12 av pp-f n1? n1 vvz n1; cc n1 vvz n1. n1 vvz j vvz;
(36) sermon (DIV1)
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10795
Good works elevate and quicken and exalt our Faith, give it growth as it were, promote and further it, not in the act of Justification,
Good works elevate and quicken and exalt our Faith, give it growth as it were, promote and further it, not in the act of Justification,
j n2 vvb cc vvi cc vvi po12 n1, vvb pn31 n1 c-acp pn31 vbdr, vvd cc av-jc pn31, xx p-acp dt n1 pp-f n1,
(36) sermon (DIV1)
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10796
but in the Knowledge of God, in the Contemplation of his Majesty and Goodness, in the dilating and enlargement of our Love and Devotion.
but in the Knowledge of God, in the Contemplation of his Majesty and goodness, in the dilating and enlargement of our Love and Devotion.
cc-acp p-acp dt n1 pp-f np1, p-acp dt n1 pp-f po31 n1 cc n1, p-acp dt vvg cc n1 pp-f po12 n1 cc n1.
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10797
Faith is the mother of Good works; and Good works the nurse of Faith.
Faith is the mother of Good works; and Good works the nurse of Faith.
n1 vbz dt n1 pp-f j n2; cc j n2 dt n1 pp-f n1.
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10798
Can you separate Light from a burning Taper? or Brightness from the Flame? Then may you divide Faith and Charity.
Can you separate Light from a burning Taper? or Brightness from the Flame? Then may you divide Faith and Charity.
vmb pn22 vvi n1 p-acp dt j-vvg n1? cc n1 p-acp dt n1? av vmb pn22 vvi n1 cc n1.
(36) sermon (DIV1)
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10799
A good Work without Faith is but a worthless action, and Faith NONLATINALPHABET, without works is dead. Non negant poenitentiam & bona opera, saith Bellarmine;
A good Work without Faith is but a worthless actium, and Faith, without works is dead. Non negant poenitentiam & Bona opera, Says Bellarmine;
dt j n1 p-acp n1 vbz p-acp dt j n1, cc n1, p-acp n2 vbz j. np1 fw-la fw-la cc fw-la fw-la, vvz np1;
(36) sermon (DIV1)
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10800
The Protestants deny not Repentance and Good works. And our Charity will say, Non negat fidem, The Papists do not casheer Faith.
The Protestants deny not Repentance and Good works. And our Charity will say, Non negate fidem, The Papists do not casheer Faith.
dt n2 vvb xx n1 cc j n2. cc po12 n1 vmb vvi, pix vvd fw-la, dt njp2 vdb xx vvi n1.
(36) sermon (DIV1)
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10801
Let us take them both, and make them up, like Christs garment, in tunicam inconsutilem, into a seamless coat,
Let us take them both, and make them up, like Christ garment, in tunicam inconsutilem, into a seamless coat,
vvb pno12 vvi pno32 d, cc vvi pno32 a-acp, av-j npg1 n1, p-acp fw-la fw-la, p-acp dt j n1,
(36) sermon (DIV1)
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10802
and the question is stated, the controversie at an end.
and the question is stated, the controversy At an end.
cc dt n1 vbz vvn, dt n1 p-acp dt n1.
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10803
But may we not seem here to spin a thred of our own, to make an intertexture,
But may we not seem Here to spin a thread of our own, to make an intertexture,
cc-acp vmb pns12 xx vvi av pc-acp vvi dt n1 pp-f po12 d, pc-acp vvi dt n1,
(36) sermon (DIV1)
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10804
and weave-in between our own inherent Righteousness; and then the Apostle comes in with a NONLATINALPHABET, not having the righteousness by the Law;
and weave-in between our own inherent Righteousness; and then the Apostle comes in with a, not having the righteousness by the Law;
cc j p-acp po12 d j n1; cc av dt n1 vvz p-acp p-acp dt, xx vhg dt n1 p-acp dt n1;
(36) sermon (DIV1)
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10805
And he will not be found in that apparrel. And he will not be found in that apparel.
cc pns31 vmb xx vbi vvn p-acp d n1.
(36) sermon (DIV1)
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10806
Put in our Passions to our Actions, our Afflictions to our Alms, our Martyrdom to our Prayers,
Put in our Passion to our Actions, our Afflictions to our Alms, our Martyrdom to our Prayers,
vvb p-acp po12 n2 p-acp po12 n2, po12 n2 p-acp po12 n2, po12 n1 p-acp po12 n2,
(36) sermon (DIV1)
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10807
and it will not be worth the while to put them on. Our best Righteousness is but of a course rotten thread.
and it will not be worth the while to put them on. Our best Righteousness is but of a course rotten thread.
cc pn31 vmb xx vbi j dt n1 pc-acp vvi pno32 a-acp. po12 js n1 vbz p-acp pp-f dt n1 j-vvn n1.
(36) sermon (DIV1)
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10808
Stillamus in patinam bonorum operum saniem concupiscentiae, Our natural Corruption drops upon the webb of our Good works; and that rots them. Our Chastity; a wanton thought defloureth it: our Prayers; a wandring imagination scatters them: our Liberality;Stillamus in patinam Bonorum Operum saniem concupiscentiae, Our natural Corruption drops upon the web of our Good works; and that rots them. Our Chastity; a wanton Thought deflowereth it: our Prayers; a wandering imagination scatters them: our Liberality;
np1 p-acp fw-la fw-la fw-la fw-la fw-la, po12 j n1 vvz p-acp dt n1 pp-f po12 j n2; cc d vvz pno32. po12 n1; dt j-jn n1 vvz pn31: po12 n2; dt j-vvg n1 vvz pno32: po12 n1;
(36) sermon (DIV1)
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10809
a grudging mind, vain-glory and the noise of a trumpet drowns it.
a grudging mind, vainglory and the noise of a trumpet drowns it.
dt j-vvg n1, n1 cc dt n1 pp-f dt n1 vvz pn31.
(36) sermon (DIV1)
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10810
Our best Righteousness is but pannus menstruatus: (It is the holy Ghost's phrase) but as menstruous rags: ill materials to make up a wedding garment.
Our best Righteousness is but pannus menstruatus: (It is the holy Ghost's phrase) but as menstruous rags: ill materials to make up a wedding garment.
po12 js n1 vbz p-acp fw-la fw-la: (pn31 vbz dt j ng1 n1) cc-acp c-acp j n2: j-jn n2-jn pc-acp vvi a-acp dt n1 n1.
(36) sermon (DIV1)
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10811
They that talk so much of JUSTITIA PROPRIA, of their own Righteousness, when they see how ill it becomes them, put it off, and are ashamed of it. They that talk so much of JUSTITIA PROPRIA, of their own Righteousness, when they see how ill it becomes them, put it off, and Are ashamed of it.
pns32 d vvb av d pp-f fw-la fw-la, pp-f po32 d n1, c-crq pns32 vvb c-crq av-jn pn31 vvz pno32, vvd pn31 a-acp, cc vbr j pp-f pn31.
(36) sermon (DIV1)
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10812
In the day time they wear it for fashion:
In the day time they wear it for fashion:
p-acp dt n1 n1 pns32 vvb pn31 p-acp n1:
(36) sermon (DIV1)
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10813
but at night, when they are about to ly down in the grave, then, JUSTITIA NOSTRA EST INJUSTITIA: then away with it;
but At night, when they Are about to lie down in the grave, then, JUSTITIA NOSTRA EST INJUSTITIA: then away with it;
cc-acp p-acp n1, c-crq pns32 vbr a-acp pc-acp vvi a-acp p-acp dt n1, av, fw-la fw-la fw-la fw-la: av av p-acp pn31;
(36) sermon (DIV1)
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10814
it is not worth the wearing. Before it was the more honorable wear;
it is not worth the wearing. Before it was the more honourable wear;
pn31 vbz xx j dt n-vvg. p-acp pn31 vbds dt av-dc j vvi;
(36) sermon (DIV1)
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10815
but now, propter incertitudinem propriae justitiae, because there is no sure harbour under the covert of our Good works, Christs Righteousness is called-in with a TUTISSIMUM EST, as the far safer ware:
but now, propter incertitudinem propriae justitiae, Because there is no sure harbour under the covert of our Good works, Christ Righteousness is called-in with a TUTISSIMUM EST, as the Far safer ware:
cc-acp av, fw-la fw-la fw-la fw-la, c-acp pc-acp vbz dx j n1 p-acp dt n1 pp-f po12 j n2, npg1 n1 vbz j p-acp dt fw-la fw-la, p-acp dt av-j jc n1:
(36) sermon (DIV1)
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10816
And here they will abide till the storm be overpast. All this is true:
And Here they will abide till the storm be overpast. All this is true:
cc av pns32 vmb vvi p-acp dt n1 vbb vvn. d d vbz j:
(36) sermon (DIV1)
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10817
Yet we must remember that Christs Righteousness, though it be a large cloak, as St. Bernard calls it,
Yet we must Remember that Christ Righteousness, though it be a large cloak, as Saint Bernard calls it,
av pns12 vmb vvi cst npg1 n1, cs pn31 vbb dt j n1, p-acp n1 np1 vvz pn31,
(36) sermon (DIV1)
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10818
yet it covereth no unrighteous person.
yet it Covereth no unrighteous person.
av pn31 vvz dx j n1.
(36) sermon (DIV1)
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10819
His Feast is not for every rude unmannerly guest, malè cinctis, malè Sanctis, for men that little set-by what habit, what garments they come in.
His Feast is not for every rude unmannerly guest, malè cinctis, malè Sanctis, for men that little set-by what habit, what garments they come in.
po31 n1 vbz xx p-acp d j j n1, fw-la fw-la, fw-la fw-la, p-acp n2 cst j j r-crq n1, r-crq n2 pns32 vvb p-acp.
(36) sermon (DIV1)
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10820
Imputative Justice, our Elder Brothers robe, is our own shelter; but inherent Righteousness is a decent wear.
Imputative justice, our Elder Brother's robe, is our own shelter; but inherent Righteousness is a decent wear.
j n1, po12 j-jn ng1 n1, vbz po12 d n1; cc-acp j n1 vbz dt j n1.
(36) sermon (DIV1)
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10821
Christs Righteousness without a lively Faith, like a garment in the press, neither covers nor adorns us.
Christ Righteousness without a lively Faith, like a garment in the press, neither covers nor adorns us.
npg1 n1 p-acp dt j n1, av-j dt n1 p-acp dt n1, dx n2 ccx vvz pno12.
(36) sermon (DIV1)
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10822
It is like a Pardon about the neck of an executed traitor: He is condemned already, saith Christ.
It is like a Pardon about the neck of an executed traitor: He is condemned already, Says christ.
pn31 vbz av-j dt n1 p-acp dt n1 pp-f dt vvn n1: pns31 vbz vvn av, vvz np1.
(36) sermon (DIV1)
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10823
He is under the power of darkness; and the brightness of Christs Righteousness cannot shadow him.
He is under the power of darkness; and the brightness of Christ Righteousness cannot shadow him.
pns31 vbz p-acp dt n1 pp-f n1; cc dt n1 pp-f npg1 n1 vmbx vvi pno31.
(36) sermon (DIV1)
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10824
St. Jude tells us he is twice dead; and it is to small purpose to cloath a dead man:
Saint U^de tells us he is twice dead; and it is to small purpose to cloth a dead man:
n1 np1 vvz pno12 pns31 vbz av j; cc pn31 vbz p-acp j n1 p-acp n1 dt j n1:
(36) sermon (DIV1)
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10825
He receives neither warmth nor life; but rot he will and stinck in the richest vestment, in cloth of wrought gold.
He receives neither warmth nor life; but rot he will and stink in the Richest vestment, in cloth of wrought gold.
pns31 vvz dx n1 ccx n1; cc-acp vvb pns31 vmb cc vvi p-acp dt js n1, p-acp n1 pp-f j-vvn n1.
(36) sermon (DIV1)
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10826
But then our Righteousness without Christs is but a thin wear: mox perpluet; it will keep out neither wind, God-wot, nor weather;
But then our Righteousness without Christ is but a thin wear: mox perpluet; it will keep out neither wind, God-knows, nor weather;
p-acp av po12 n1 p-acp npg1 vbz cc-acp dt j n1: fw-la fw-la; pn31 vmb vvi av dx n1, j, ccx n1;
(36) sermon (DIV1)
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10827
not irae stillicidia, not the droppings of Gods wrath;
not irae stillicidia, not the droppings of God's wrath;
xx fw-la fw-la, xx dt n2 pp-f npg1 n1;
(36) sermon (DIV1)
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10828
What say we then to his hail stones and coals of fire? It is a moth-eaten garment;
What say we then to his hail stones and coals of fire? It is a moth-eaten garment;
q-crq vvb pns12 av p-acp po31 vvi n2 cc n2 pp-f n1? pn31 vbz dt j n1;
(36) sermon (DIV1)
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10829
nay it is but a moth; levi tactu teritur, a •ight touch dashes it to nothing:
nay it is but a moth; levi tactu teritur, a •ight touch Dashes it to nothing:
uh pn31 vbz p-acp dt n1; fw-la fw-la fw-la, dt j n1 vvz pn31 p-acp pix:
(36) sermon (DIV1)
438
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10830
Or, if it be a garment, it is a garment rent and torn to pieces with the riots of our youth, with the frowardness of our age;
Or, if it be a garment, it is a garment rend and torn to Pieces with the riots of our youth, with the frowardness of our age;
cc, cs pn31 vbb dt n1, pn31 vbz dt n1 vvn cc vvn p-acp n2 p-acp dt n2 pp-f po12 n1, p-acp dt n1 pp-f po12 n1;
(36) sermon (DIV1)
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10831
with the intemperance of our first age, and the covetousness of our last:
with the intemperance of our First age, and the covetousness of our last:
p-acp dt n1 pp-f po12 ord n1, cc dt n1 pp-f po12 n1:
(36) sermon (DIV1)
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10832
and the least breath of Gods displeasure blows it asunder, and scatters it before the wind,
and the least breath of God's displeasure blows it asunder, and scatters it before the wind,
cc dt ds n1 pp-f npg1 n1 vvz pn31 av, cc vvz pn31 p-acp dt n1,
(36) sermon (DIV1)
438
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10833
and leaves us naked to the great day of wrath and retribution.
and leaves us naked to the great day of wrath and retribution.
cc vvz pno12 j p-acp dt j n1 pp-f n1 cc n1.
(36) sermon (DIV1)
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10834
Men and brethren, what shall we do? Why surely seeing we cannot be as the Sun in the firmament,
Men and brothers, what shall we do? Why surely seeing we cannot be as the Sun in the firmament,
n2 cc n2, r-crq vmb pns12 vdi? q-crq av-j vvg pns12 vmbx vbi p-acp dt n1 p-acp dt n1,
(36) sermon (DIV1)
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10835
and shine with our own light, let us strive to be stars, and be resplendent with a borrowed one,
and shine with our own Light, let us strive to be Stars, and be resplendent with a borrowed one,
cc vvi p-acp po12 d n1, vvb pno12 vvi pc-acp vbi n2, cc vbi j p-acp dt j-vvn pi,
(36) sermon (DIV1)
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10836
and in Christs •ight see light.
and in Christ •ight see Light.
cc p-acp npg1 n1 vvi n1.
(36) sermon (DIV1)
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10837
Let his Day complete our twilight, his absolute Perfection our weak endeavours, his Fasting our feeble abstinence, his earnest Supplications our faint devotion, his Death our mortification.
Let his Day complete our twilight, his absolute Perfection our weak endeavours, his Fasting our feeble abstinence, his earnest Supplications our faint devotion, his Death our mortification.
vvb po31 n1 j po12 n1, po31 j n1 po12 j n2, po31 vvg po12 j n1, po31 j n2 po12 j n1, po31 n1 po12 n1.
(36) sermon (DIV1)
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10838
And seeing the sheep of a thousand mountains cannot cloth us, seeing, nothing we can do nothing we can suffer, can shelter us, let us put on the Lord Jesus Christ and offer up himself to himself, that our Faith may be enricht with his merits, our Hope dilated by his promises,
And seeing the sheep of a thousand Mountains cannot cloth us, seeing, nothing we can do nothing we can suffer, can shelter us, let us put on the Lord jesus christ and offer up himself to himself, that our Faith may be enriched with his merits, our Hope dilated by his promises,
np1 vvg dt n1 pp-f dt crd n2 vmbx vvi pno12, vvg, pix pns12 vmb vdi pix pns12 vmb vvi, vmb vvi pno12, vvb pno12 vvn p-acp dt n1 np1 np1 cc vvb a-acp px31 p-acp px31, cst po12 n1 vmb vbi vvn p-acp po31 n2, po12 n1 vvn p-acp po31 n2,
(36) sermon (DIV1)
439
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10839
and our Charity resplendent in his excessive love;
and our Charity resplendent in his excessive love;
cc po12 n1 j p-acp po31 j n1;
(36) sermon (DIV1)
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10840
and that so we may make up this glorious vestiment, this wedding garment, and with boldness inter into the Kings Court,
and that so we may make up this glorious vestiment, this wedding garment, and with boldness inter into the Kings Court,
cc cst av pns12 vmb vvi a-acp d j n1, d vvg n1, cc p-acp n1 vvi p-acp dt ng1 n1,
(36) sermon (DIV1)
439
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10841
and sit down at his table.
and fit down At his table.
cc vvb a-acp p-acp po31 n1.
(36) sermon (DIV1)
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10842
And now we may freely speak that Faith and Good works, or Faith working by Love, make up this wedding-garment. These are traduces capessendae aeternitatis, derive and deliver to us a capability of eternity, yea eternity it self.
And now we may freely speak that Faith and Good works, or Faith working by Love, make up this Wedding garment. These Are traduces capessendae aeternitatis, derive and deliver to us a capability of eternity, yea eternity it self.
cc av pns12 vmb av-j vvi d n1 cc j n2, cc n1 vvg p-acp n1, vvb a-acp d n1. d vbr vvz fw-la fw-la, vvb cc vvi p-acp pno12 dt n1 pp-f n1, uh n1 pn31 n1.
(36) sermon (DIV1)
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10843
They present Christ to us comfortable in his Sacraments, faithful in his Promises, bountiful in his Rewards;
They present christ to us comfortable in his Sacraments, faithful in his Promises, bountiful in his Rewards;
pns32 vvb np1 p-acp pno12 j p-acp po31 n2, j p-acp po31 vvz, j p-acp po31 n2;
(36) sermon (DIV1)
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10844
and they present us back again to Christ, reverent at his Table, waiting on his Word, filled with his abundance,
and they present us back again to christ, reverend At his Table, waiting on his Word, filled with his abundance,
cc pns32 vvb pno12 av av p-acp np1, j p-acp po31 n1, vvg p-acp po31 n1, vvn p-acp po31 n1,
(36) sermon (DIV1)
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10845
and running-over and diffusing our selves by an overflowing gratitude. O vestem auro contra non charam!
and running-over and diffusing our selves by an overflowing gratitude. Oh Vestment auro contra non Charam!
cc j cc vvg po12 n2 p-acp dt j-vvg n1. uh vvi fw-la fw-la fw-la fw-la!
(36) sermon (DIV1)
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10846
O garment inestimable above pearl and precious stones!
Oh garment inestimable above pearl and precious stones!
uh n1 j p-acp n1 cc j n2!
(36) sermon (DIV1)
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10847
I am sure David would not have left it for the richest robe in Sauls wardrobe.
I am sure David would not have left it for the Richest robe in Saul's wardrobe.
pns11 vbm j np1 vmd xx vhi vvn pn31 p-acp dt js n1 p-acp np1 n1.
(36) sermon (DIV1)
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10848
It was better to him than thousands of gold and sylver. It was better to him than thousands of gold and silver.
pn31 vbds jc p-acp pno31 cs crd pp-f n1 cc n1.
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10849
St. Paul speaking to Women, who, as Hierome saith, are NONLATINALPHABET genus, much affect trimness in apparrel,
Saint Paul speaking to Women, who, as Jerome Says, Are genus, much affect trimness in apparel,
n1 np1 vvg p-acp n2, r-crq, c-acp np1 vvz, vbr fw-la, d vvb n1 p-acp n1,
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10850
and are glad of a Holiday to be seen in their best cloaths, tells them plainly that broydered hair, and gold, and pearls, and costly array are not so becoming a wear as good works. These we are bidden to be very charie of, to keep them as our best apparrel; lest Christ steal in upon us at unawares,
and Are glad of a Holiday to be seen in their best clothes, tells them plainly that broidered hair, and gold, and Pearls, and costly array Are not so becoming a wear as good works. These we Are bidden to be very chary of, to keep them as our best apparel; lest christ steal in upon us At unawares,
cc vbr j pp-f dt n1 pc-acp vbi vvn p-acp po32 js n2, vvz pno32 av-j cst vvn n1, cc n1, cc n2, cc j n1 vbr xx av vvg dt vvb p-acp j n2. d pns12 vbr vvn pc-acp vbi av j pp-f, p-acp vvb pno32 c-acp po12 js n1; cs np1 vvi p-acp p-acp pno12 p-acp av-j,
(36) sermon (DIV1)
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10851
and find us naked, and discover our shame. Garments then these are.
and find us naked, and discover our shame. Garments then these Are.
cc vvb pno12 j, cc vvi po12 vvi. n2 av d vbr.
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10852
But we shall better understand the Metaphor, if we stay a while, and take notice of the ends and uses of Apparrel.
But we shall better understand the Metaphor, if we stay a while, and take notice of the ends and uses of Apparel.
cc-acp pns12 vmb av-jc vvi dt n1, cs pns12 vvb dt n1, cc vvb n1 pp-f dt n2 cc n2 pp-f n1.
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10853
And first, Clothes are for covert. Vestis, quasi domus corporis, saith Tertullian; A garment is as a house; the body dwells in it.
And First, Clothes Are for covert. Clothing, quasi domus corporis, Says Tertullian; A garment is as a house; the body dwells in it.
cc ord, n2 vbr p-acp n1. fw-la, fw-la fw-la fw-la, vvz np1; dt n1 vbz p-acp dt n1; dt n1 vvz p-acp pn31.
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10854
So are Faith and Sanctity of life unto us. The rain descends, the winds blow, and beat upon the house;
So Are Faith and Sanctity of life unto us. The rain descends, the winds blow, and beatrice upon the house;
av vbr n1 cc n1 pp-f n1 p-acp pno12. dt n1 vvz, dt n2 vvb, cc vvi p-acp dt n1;
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10855
but we are safe, safe from those winds which blow out of the Devils treasury, from all his insinuations, suggestions, and strong temptations.
but we Are safe, safe from those winds which blow out of the Devils treasury, from all his insinuations, suggestions, and strong temptations.
p-acp pns12 vbr j, j p-acp d n2 r-crq vvb av pp-f dt ng1 n1, p-acp d po31 n2, n2, cc j n2.
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10856
But alass when we are without this house, we are tectum jugiter perstillans, a house with the roof open, dropping thorough, wherein we can neither eat nor sleep quietly,
But alas when we Are without this house, we Are tectum Jugiter perstillans, a house with the roof open, dropping through, wherein we can neither eat nor sleep quietly,
p-acp uh q-crq pns12 vbr p-acp d n1, pns12 vbr fw-la fw-la n2, dt n1 p-acp dt n1 j, vvg a-acp, c-crq pns12 vmb av-dx vvi ccx n1 av-jn,
(36) sermon (DIV1)
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10857
but are driven from one corner to another. Every step is a snare, every drop a tempest; every assault, an overthrow.
but Are driven from one corner to Another. Every step is a snare, every drop a tempest; every assault, an overthrow.
cc-acp vbr vvn p-acp crd n1 p-acp j-jn. np1 n1 vbz dt n1, d n1 dt n1; d n1, dt n1.
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10858
But put this garment on, and we have shelter. And as Clothes are for covert, so are they also for warmth.
But put this garment on, and we have shelter. And as Clothes Are for covert, so Are they also for warmth.
p-acp vvi d n1 a-acp, cc pns12 vhb n1. cc p-acp n2 vbr p-acp n1, av vbr pns32 av p-acp n1.
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10859
And so is Faith, not only like Fire, purifying the heart; but like Clothes, warming the affections to a temperate and active heat. An unbeliever, Lord!
And so is Faith, not only like Fire, purifying the heart; but like Clothes, warming the affections to a temperate and active heat. an unbeliever, Lord!
cc av vbz n1, xx av-j j n1, n-vvg dt n1; p-acp j n2, vvg dt n2 p-acp dt j cc j n1. dt n1, n1!
(36) sermon (DIV1)
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10860
what a frost there is at his heart!
what a frost there is At his heart!
q-crq dt n1 a-acp vbz p-acp po31 n1!
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10861
how cold and chill and denumn'd he stands, not able to pull his hand out of his bosom, as Solomon speaketh!
how cold and chill and denumned he Stands, not able to pull his hand out of his bosom, as Solomon speaks!
q-crq j-jn cc n-jn cc j-vvn pns31 vvz, xx j pc-acp vvi po31 n1 av pp-f po31 n1, c-acp np1 vvz!
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10862
Lay the whip upon the fools back, yet he moves not, in better case to suffer than to be up and doing â–ª But Faith strikes a heat through us.
Lay the whip upon the Fools back, yet he moves not, in better case to suffer than to be up and doing â–ª But Faith strikes a heat through us.
np1 dt n1 p-acp dt n2 av, av pns31 vvz xx, p-acp jc n1 pc-acp vvi cs pc-acp vbi a-acp cc vdg â–ª cc-acp n1 vvz dt n1 p-acp pno12.
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10863
It is active in the Hand, vocal in the Tongue, compassionate in the Heart; It sets the brain a working, seeking and pursuing opportunities of doing good;
It is active in the Hand, vocal in the Tongue, compassionate in the Heart; It sets the brain a working, seeking and pursuing opportunities of doing good;
pn31 vbz j p-acp dt n1, j p-acp dt n1, j p-acp dt n1; pn31 vvz dt n1 dt n-vvg, vvg cc vvg n2 pp-f vdg j;
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10864
It makes our Feet like hinds feet, and enlargeth the soul, that we may run the way of Gods commandments.
It makes our Feet like hinds feet, and enlarges the soul, that we may run the Way of God's Commandments.
pn31 vvz po12 n2 av-j n2 n2, cc vvz dt n1, cst pns12 vmb vvi dt n1 pp-f npg1 n2.
(36) sermon (DIV1)
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10865
Again, Garments, as they are indumenta, for covert and warmth, so are ornamenta too, for decencie and ornament.
Again, Garments, as they Are Indumenta, for covert and warmth, so Are Ornamenta too, for decency and ornament.
av, n2, c-acp pns32 vbr fw-mi, p-acp n1 cc n1, av vbr fw-mi av, p-acp n1 cc n1.
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10866
And sure Faith and Holiness of life are a comely wear. NONLATINALPHABET, saith Nazianzene, Goodness is equally venerable to all men.
And sure Faith and Holiness of life Are a comely wear., Says Nazianzene, goodness is equally venerable to all men.
cc j n1 cc n1 pp-f n1 vbr dt j n1., vvz np1, n1 vbz av-j j p-acp d n2.
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10867
It is not so much that good men hold her in esteem: Her very enemies praise her in the gate.
It is not so much that good men hold her in esteem: Her very enemies praise her in the gate.
pn31 vbz xx av av-d cst j n2 vvb pno31 p-acp n1: po31 j n2 vvb pno31 p-acp dt n1.
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10868
Qui tot argumentis scripserunt; They who by their black deeds have prescribed her, and sent her a bill of divorce, will be ready enough to tell you that she is the horn of beauty, fairer than the children of men: Qui tot Arguments scripserunt; They who by their black Deeds have prescribed her, and sent her a bill of divorce, will be ready enough to tell you that she is the horn of beauty, Fairer than the children of men:
fw-la fw-la fw-la fw-la; pns32 r-crq p-acp po32 j-jn n2 vhb vvn pno31, cc vvd pno31 dt n1 pp-f n1, vmb vbi j av-d pc-acp vvi pn22 cst pns31 vbz dt n1 pp-f n1, jc cs dt n2 pp-f n2:
(36) sermon (DIV1)
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10869
Judge of her by her contrary. NONLATINALPHABET, Sin is shy of the light, and keeps least in sight.
Judge of her by her contrary., since is shy of the Light, and keeps least in sighed.
vvb pp-f pno31 p-acp po31 n-jn., n1 vbz j pp-f dt n1, cc vvz av-ds p-acp n1.
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10870
She hath a foul face, and her best friends fling durt at her. Hoc habet; sibi displicet, saith Seneca;
She hath a foul face, and her best Friends fling dirt At her. Hoc habet; sibi displicet, Says Senecca;
pns31 vhz dt j n1, cc po31 js n2 vvb n1 p-acp pno31. fw-la fw-la; fw-la fw-la, vvz np1;
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10871
They that put her on are ashamed to walk abroad with her, but fling her off in the streets,
They that put her on Are ashamed to walk abroad with her, but fling her off in the streets,
pns32 cst vvd pno31 p-acp vbr j pc-acp vvi av p-acp pno31, cc-acp vvb pno31 a-acp p-acp dt n2,
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10872
as ready to disgrace Sin as to commit it.
as ready to disgrace since as to commit it.
c-acp j pc-acp vvi n1 c-acp pc-acp vvi pn31.
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10873
The Profane gallant thunders out an oath, and the next breath is a prayer that God would forgive the villanie.
The Profane gallant Thunders out an oath, and the next breath is a prayer that God would forgive the villainy.
dt j j-jn n2 av dt n1, cc dt ord n1 vbz dt n1 cst np1 vmd vvi dt n1.
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10874
The Superstitious wanton watche• her sins as she doth her beads; but drops them faster. Her first care is, an opportunity to commit sin;
The Superstitious wanton watche• her Sins as she does her beads; but drops them faster. Her First care is, an opportunity to commit since;
dt j j-jn n1 po31 n2 c-acp pns31 vdz po31 n2; cc-acp vvz pno32 av-jc. po31 ord n1 vbz, dt n1 pc-acp vvi n1;
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10875
and then to deliver up the full tale to her ghostly Father. The Adulterer and the Priest, like the Sun and the Moon, have their seasons; in the night, Uncleanness;
and then to deliver up the full tale to her ghostly Father. The Adulterer and the Priest, like the Sun and the Moon, have their seasons; in the night, Uncleanness;
cc av pc-acp vvi a-acp dt j n1 p-acp po31 j n1. dt n1 cc dt n1, av-j dt n1 cc dt n1, vhb po32 n2; p-acp dt n1, n1;
(36) sermon (DIV1)
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10876
and when the Sun is up, Confession. Ashamed she is of this loose garment but unwilling to put it off:
and when the Sun is up, Confessi. Ashamed she is of this lose garment but unwilling to put it off:
cc c-crq dt n1 vbz a-acp, n1. j pns31 vbz pp-f d j n1 p-acp j pc-acp vvi pn31 a-acp:
(36) sermon (DIV1)
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10877
nay, put it off she does, but not to fling it away. An argument of some dislike; she so often changes.
nay, put it off she does, but not to fling it away. an argument of Some dislike; she so often changes.
uh-x, vvb pn31 p-acp pns31 vdz, cc-acp xx pc-acp vvi pn31 av. dt n1 pp-f d n1; pns31 av av vvz.
(36) sermon (DIV1)
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10878
Tertullian saith well, Omne malum aut timore aut pudore natura perfudit; Nature hath either struck Vice pale, or dyed it in a blush.
Tertullian Says well, Omne malum Or Timore Or Pudore Nature perfudit; Nature hath either struck Vice pale, or died it in a blush.
np1 vvz av, fw-la fw-la fw-la fw-la fw-la fw-la fw-la n1; n1 vhz av-d vvn n1 j, cc vvd pn31 p-acp dt n1.
(36) sermon (DIV1)
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10879
When we sin, we either fear, or are ashamed.
When we sin, we either Fear, or Are ashamed.
c-crq pns12 vvb, pns12 d n1, cc vbr j.
(36) sermon (DIV1)
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10880
But Righteousness and Charity are of a good complexion, and, like a healthful body, inde colorem sumunt unde vires, from thence have their beauty from whence their strength.
But Righteousness and Charity Are of a good complexion, and, like a healthful body, inde colorem sumunt unde vires, from thence have their beauty from whence their strength.
p-acp n1 cc n1 vbr pp-f dt j n1, cc, av-j dt j n1, fw-la fw-la fw-la fw-la fw-la, p-acp av vhi po32 n1 p-acp c-crq po32 n1.
(36) sermon (DIV1)
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10881
Righteousness is amiable in her going: The young men see her, and hide themselves; and the aged arise, and stand up.
Righteousness is amiable in her going: The young men see her, and hide themselves; and the aged arise, and stand up.
n1 vbz j p-acp pno31 vvg: dt j n2 vvb pno31, cc vvi px32; cc dt j-vvn vvb, cc vvb a-acp.
(36) sermon (DIV1)
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10882
The ear that hears her, blesseth her; and the eye that sees her, gives witness to her. The ear that hears her, Blesses her; and the eye that sees her, gives witness to her.
dt n1 cst vvz pno31, vvz pno31; cc dt n1 cst vvz pno31, vvz n1 p-acp pno31.
(36) sermon (DIV1)
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10883
If the whole world were a Sun, and all the men in it one eye, yet she dares come forth at noon-day, before the sun and the people:
If the Whole world were a Sun, and all the men in it one eye, yet she dares come forth At noonday, before the sun and the people:
cs dt j-jn n1 vbdr dt n1, cc d dt n2 p-acp pn31 crd n1, av pns31 vvz vvn av p-acp n1, p-acp dt n1 cc dt n1:
(36) sermon (DIV1)
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10884
Ad medium properat, lucémque nitescere poscit. Ad medium properat, lucémque nitescere poscit.
fw-la fw-la fw-la, fw-la fw-la fw-la.
(36) sermon (DIV1)
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10885
We see then, this is not only a Garment to cover us, but also an Ornament to deck us;
We see then, this is not only a Garment to cover us, but also an Ornament to deck us;
pns12 vvb av, d vbz xx av-j dt n1 pc-acp vvi pno12, cc-acp av dt n1 pc-acp vvi pno12;
(36) sermon (DIV1)
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10886
not for necessity alone, but for decency also.
not for necessity alone, but for decency also.
xx p-acp n1 av-j, cc-acp p-acp n1 av.
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10887
St. Paul goes further, and tells us it is an Armour to defend us, a complete armour, NONLATINALPHABET, Take the whole armour of God.
Saint Paul Goes further, and tells us it is an Armour to defend us, a complete armour,, Take the Whole armour of God.
n1 np1 vvz av-jc, cc vvz pno12 pn31 vbz dt n1 pc-acp vvi pno12, dt j n1,, vvb dt j-jn n1 pp-f np1.
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10888
And he furnisheth the spiritual Souldier with Shooes, Girdle, Breast-plate, Helmets and all necessary accoutrements from top to toe.
And he furnisheth the spiritual Soldier with Shoes, Girdle, Breastplate, Helmets and all necessary accoutrements from top to toe.
cc pns31 vvz dt j n1 p-acp n2, n1, n1, n2 cc d j n2 p-acp n1 p-acp n1.
(36) sermon (DIV1)
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10889
NONLATINALPHABET, Take it, non ad pompam, sed ad pugnam; not to make a glittering shew, like Darius, but to fight like Alexander;
, Take it, non ad Pompam, sed ad pugnam; not to make a glittering show, like Darius, but to fight like Alexander;
, vvb pn31, fw-la fw-la fw-la, fw-la fw-la fw-la; xx pc-acp vvi dt j-vvg n1, j np1, cc-acp pc-acp vvi av-j np1;
(36) sermon (DIV1)
442
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10890
to demolish strong holds, to cast down imaginations, and every high thing that exalteth it self against us in our way:
to demolish strong holds, to cast down Imaginations, and every high thing that Exalteth it self against us in our Way:
p-acp vvb j n2, p-acp vvd a-acp n2, cc d j n1 cst vvz pn31 n1 p-acp pno12 p-acp po12 n1:
(36) sermon (DIV1)
442
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10891
non ad resistendum, sed ad proficiendum, saith Augustine; not only to beat back the enemies darts, but to gain ground of him;non ad resistendum, sed ad proficiendum, Says Augustine; not only to beatrice back the enemies darts, but to gain ground of him;
fw-fr fw-la fw-la, fw-la fw-la fw-la, vvz np1; xx av-j pc-acp vvi av dt ng1 n2, cc-acp pc-acp vvi n1 pp-f pno31;
(36) sermon (DIV1)
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10892
to take-in those places, those corners of our souls, which he hath beleaguerd;
to take-in those places, those corners of our Souls, which he hath beleaguerd;
p-acp j d n2, d n2 pp-f po12 n2, r-crq pns31 vhz vvn;
(36) sermon (DIV1)
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10893
to enlarge in us the kingdom of grace, that so our passage may be free to the kingdom of Glory.
to enlarge in us the Kingdom of grace, that so our passage may be free to the Kingdom of Glory.
pc-acp vvi p-acp pno12 dt n1 pp-f n1, cst av po12 n1 vmb vbi j p-acp dt n1 pp-f n1.
(36) sermon (DIV1)
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10894
To these we may add a fourth. Garments are not only for Necessity, Decency, and Security, but also for Distinction.
To these we may add a fourth. Garments Are not only for Necessity, Decency, and Security, but also for Distinction.
p-acp d pns12 vmb vvi dt ord. n2 vbr xx av-j p-acp n1, n1, cc n1, cc-acp av c-acp n1.
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10895
So saith St. Augustine, Charitas dividit inter filios regni & filios perditionis; Charity puts a distinction between true heirs and sons of perdition.
So Says Saint Augustine, Charitas dividit inter Sons Regni & Sons perditionis; Charity puts a distinction between true Heirs and Sons of perdition.
np1 vvz n1 np1, fw-la fw-la fw-la n2 fw-la cc n2 fw-la; n1 vvz dt n1 p-acp j n2 cc n2 pp-f n1.
(36) sermon (DIV1)
443
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10896
The character and mark of a Christian, saith Nazianzene, is the letter Tau in his forehead, by which God doth know his, and is known of his.
The character and mark of a Christian, Says Nazianzene, is the Letter Tau in his forehead, by which God does know his, and is known of his.
dt n1 cc n1 pp-f dt njp, vvz np1, vbz dt n1 np1 p-acp po31 n1, p-acp r-crq np1 vdz vvi po31, cc vbz vvn pp-f png31.
(36) sermon (DIV1)
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10897
Bellarmine hath no less than fifteen marks of the true Church: but this one here is worth them all.
Bellarmine hath no less than fifteen marks of the true Church: but this one Here is worth them all.
np1 vhz dx dc cs crd n2 pp-f dt j n1: cc-acp d crd av vbz j pno32 d.
(36) sermon (DIV1)
443
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10898
We talk much of the book of life, but we never read it, and whose names are written therein we cannot tell.
We talk much of the book of life, but we never read it, and whose names Are written therein we cannot tell.
pns12 vvb av-d pp-f dt n1 pp-f n1, cc-acp pns12 av-x vvb pn31, cc rg-crq n2 vbr vvn av pns12 vmbx vvi.
(36) sermon (DIV1)
443
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10899
All the light we have is from this fire of Charity.
All the Light we have is from this fire of Charity.
av-d dt n1 pns12 vhb vbz p-acp d n1 pp-f n1.
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443
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10900
He that hath her hath, if not written his name in that book, yet subscribed to it:
He that hath her hath, if not written his name in that book, yet subscribed to it:
pns31 cst vhz po31 vhz, cs xx vvn po31 n1 p-acp d n1, av vvn p-acp pn31:
(36) sermon (DIV1)
443
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10901
he that casts her off, hath drawn out to himself those black lines of reprobation.
he that Cast her off, hath drawn out to himself those black lines of reprobation.
pns31 cst vvz pno31 a-acp, vhz vvn av p-acp px31 d j-jn n2 pp-f n1.
(36) sermon (DIV1)
443
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10902
All the mark we know good Christians by here, all the marks we shall know Saints by hereafter, is Charity:
All the mark we know good Christians by Here, all the marks we shall know Saints by hereafter, is Charity:
av-d dt n1 pns12 vvb j np1 p-acp av, d dt n2 pns12 vmb vvi n2 p-acp av, vbz n1:
(36) sermon (DIV1)
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10903
Rank and order Gods Decrees how we will, and tell them at our fingers ends, all the light our Saviour gives us is this, They that have done well, that have this mark, shall enter into everlasting life;
Rank and order God's Decrees how we will, and tell them At our fingers ends, all the Light our Saviour gives us is this, They that have done well, that have this mark, shall enter into everlasting life;
n1 cc n1 npg1 n2 c-crq pns12 vmb, cc vvi pno32 p-acp po12 n2 n2, d dt n1 po12 n1 vvz pno12 vbz d, pns32 cst vhb vdn av, cst vhb d n1, vmb vvi p-acp j n1;
(36) sermon (DIV1)
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10904
and they that have done evil, that have it not, into everlasting fire. So then this is a Garment, and doth cover us; and they that have done evil, that have it not, into everlasting fire. So then this is a Garment, and does cover us;
cc pns32 cst vhb vdn n-jn, cst vhb pn31 xx, p-acp j n1. av av d vbz dt n1, cc vdz vvi pno12;
(36) sermon (DIV1)
443
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10905
and not only cover, but adorn; not only adorn, but defend; not only defend, but distinguish.
and not only cover, but adorn; not only adorn, but defend; not only defend, but distinguish.
cc xx av-j vvi, cc-acp vvb; xx av-j vvi, cc-acp vvb; xx av-j vvi, cc-acp vvb.
(36) sermon (DIV1)
444
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10906
Take them together, they are an antidote against Fear, which doth so often stagger the best of us.
Take them together, they Are an antidote against fear, which does so often stagger the best of us.
vvb pno32 av, pns32 vbr dt n1 p-acp n1, r-crq vdz av av vvi dt js pp-f pno12.
(36) sermon (DIV1)
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10908
whether it be NONLATINALPHABET, a destructive evil, or NONLATINALPHABET, a troublesome evil. Fear? what should we fear? A storm? Here is a Covert.
whither it be, a destructive evil, or, a troublesome evil. fear? what should we Fear? A storm? Here is a Covert.
cs pn31 vbb, dt j n-jn, cc, dt j n-jn. n1? q-crq vmd pns12 vvi? dt n1? av vbz dt n1.
(36) sermon (DIV1)
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10909
Shame and contempt, which David so feared, and would have removed. Here is a rich Robe to adorn us. Shame and contempt, which David so feared, and would have removed. Here is a rich Robe to adorn us.
n1 cc n1, r-crq np1 av vvd, cc vmd vhb vvn. av vbz dt j n1 pc-acp vvi pno12.
(36) sermon (DIV1)
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10910
The chill cold of Temptations? This is the endromis, the Winter-garment. The violence of the Enemy? Here is Armor of proof to defend us.
The chill cold of Temptations? This is the endromis, the Winter garment. The violence of the Enemy? Here is Armour of proof to defend us.
dt j-jn j-jn pp-f n2? d vbz dt vvb, dt n1. dt n1 pp-f dt n1? av vbz n1 pp-f n1 pc-acp vvi pno12.
(36) sermon (DIV1)
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10911
To be numbred with the transgressours? Here is a Mantle with a badge upon it, to distinguish us. No:
To be numbered with the transgressors? Here is a Mantle with a badge upon it, to distinguish us. No:
p-acp vbb vvn p-acp dt n2? av vbz dt n1 p-acp dt n1 p-acp pn31, pc-acp vvi pno12. uh-dx:
(36) sermon (DIV1)
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10912
Fear not, saith the Angel, when he delivered the Gospel. And Faith makes it Gospel unto us. fear not, Says the Angel, when he Delivered the Gospel. And Faith makes it Gospel unto us.
vvb xx, vvz dt n1, c-crq pns31 vvd dt n1. cc n1 vvz pn31 n1 p-acp pno12.
(36) sermon (DIV1)
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10913
We need not fear in the evil day, in our worst dayes:
We need not Fear in the evil day, in our worst days:
pns12 vvb xx vvb p-acp dt j-jn n1, p-acp po12 js n2:
(36) sermon (DIV1)
444
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10914
not let go our hold-fast, not cast away our confidence. Here is that that confirms and radicates and establishes us,
not let go our holdfast, not cast away our confidence. Here is that that confirms and radicate and establishes us,
xx vvi vvi po12 n1, xx vvn av po12 n1. av vbz cst cst vvz cc vvz cc vvz pno12,
(36) sermon (DIV1)
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10915
and sets us, not only upon, but (as the Wiseman speaketh) makes us an everlasting foundation. Or, to keep us to the Metaphor, a Garment it is for all uses.
and sets us, not only upon, but (as the Wiseman speaks) makes us an everlasting Foundation. Or, to keep us to the Metaphor, a Garment it is for all uses.
cc vvz pno12, xx av-j p-acp, cc-acp (c-acp dt n1 vvz) vvz pno12 dt j n1. cc, pc-acp vvi pno12 p-acp dt n1, dt n1 pn31 vbz p-acp d n2.
(36) sermon (DIV1)
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10916
If we have this on, neither storm, nor cold, nor disgrace, nor the enemy, nor ill company shall hurt us.
If we have this on, neither storm, nor cold, nor disgrace, nor the enemy, nor ill company shall hurt us.
cs pns12 vhb d a-acp, dx n1, ccx j-jn, ccx n1, ccx dt n1, ccx j-jn n1 vmb vvi pno12.
(36) sermon (DIV1)
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10917
But, in the next place, it may be for all these uses, yet not a wedding-garment. Every garment is not for a feast.
But, in the next place, it may be for all these uses, yet not a Wedding garment. Every garment is not for a feast.
p-acp, p-acp dt ord n1, pn31 vmb vbi p-acp d d n2, av xx dt n1. d n1 vbz xx p-acp dt n1.
(36) sermon (DIV1)
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10918
There are sack-cloth, and sables and blacks; but for mourners: not for guests. These are not for our turn:
There Are Sackcloth, and sables and blacks; but for mourners: not for guests. These Are not for our turn:
pc-acp vbr n1, cc n2-jn cc n2-jn; cc-acp p-acp n2: xx p-acp n2. d vbr xx p-acp po12 n1:
(36) sermon (DIV1)
445
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10919
We are going to a wedding, not to a funeral. Now we go to a wedding with joy:
We Are going to a wedding, not to a funeral. Now we go to a wedding with joy:
pns12 vbr vvg p-acp dt n1, xx p-acp dt n1. av pns12 vvb p-acp dt n1 p-acp n1:
(36) sermon (DIV1)
445
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10920
And this is a garment of joy.
And this is a garment of joy.
cc d vbz dt n1 pp-f n1.
(36) sermon (DIV1)
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10921
It maketh the face to shine, and the heart to leap, and the tongue to glory.
It makes the face to shine, and the heart to leap, and the tongue to glory.
pn31 vvz dt n1 pc-acp vvi, cc dt n1 pc-acp vvi, cc dt n1 pc-acp vvi.
(36) sermon (DIV1)
445
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10922
He that invites us, joyes that we come, and we come with joy. NONLATINALPHABET, Rejoyce with me, say they.
He that invites us, Joys that we come, and we come with joy., Rejoice with me, say they.
pns31 cst vvz pno12, n2 cst pns12 vvb, cc pns12 vvb p-acp n1., vvb p-acp pno11, vvb pns32.
(36) sermon (DIV1)
445
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10923
Let us eat, and be merry, saith he: and he taketh in the Angels to bear a part in that mirth. Let us eat, and be merry, Says he: and he Takes in the Angels to bear a part in that mirth.
vvb pno12 vvi, cc vbi j, vvz pns31: cc pns31 vvz p-acp dt n2 pc-acp vvi dt n1 p-acp d n1.
(36) sermon (DIV1)
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10924
And, NONLATINALPHABET, saith the Apostle, Rejoyce in the Lord alwayes. And lest we should forget it, he addeth, And again I say, Rejoyce; O aureas vices!
And,, Says the Apostle, Rejoice in the Lord always. And lest we should forget it, he adds, And again I say, Rejoice; Oh aureas vices!
np1,, vvz dt n1, vvb p-acp dt n1 av. cc cs pns12 vmd vvi pn31, pns31 vvz, cc av pns11 vvb, vvb; uh fw-la n2!
(36) sermon (DIV1)
445
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10925
O happy interchange, when the Bride-grooms voice is Joy, and the guests Joy the eccho of that voice;
Oh happy interchange, when the Bridegrooms voice is Joy, and the guests Joy the echo of that voice;
uh j n1, c-crq dt n2 n1 vbz n1, cc dt n2 vvb dt n1 pp-f d n1;
(36) sermon (DIV1)
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10926
when he delights to call, and we are forward to come, when the feast is a feast of joy,
when he delights to call, and we Are forward to come, when the feast is a feast of joy,
c-crq pns31 vvz pc-acp vvi, cc pns12 vbr j pc-acp vvi, c-crq dt n1 vbz dt n1 pp-f n1,
(36) sermon (DIV1)
445
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10927
and we are merry at the feast.
and we Are merry At the feast.
cc pns12 vbr j p-acp dt n1.
(36) sermon (DIV1)
445
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10946
an open hand for a gift, a minute for eternity, a desire for a blessing, a heart for himself. NONLATINALPHABET, saith Clemens. Fear not upbraiding.
an open hand for a gift, a minute for eternity, a desire for a blessing, a heart for himself., Says Clemens. fear not upbraiding.
dt j n1 p-acp dt n1, dt n1 p-acp n1, dt n1 p-acp dt n1, dt n1 p-acp px31., vvz np1. n1 xx vvg.
(36) sermon (DIV1)
446
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10969
the hungry taste her, the naked feel her, and the smell of her is like the smell of a field which the Lord hath blessed.
the hungry taste her, the naked feel her, and the smell of her is like the smell of a field which the Lord hath blessed.
dt j vvi pno31, dt j vvi pno31, cc dt n1 pp-f pno31 vbz av-j dt n1 pp-f dt n1 r-crq dt n1 vhz vvn.
(36) sermon (DIV1)
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10928
To enter a triumph in blacks, to come to a feast as if we were going to a charnel-house, to sit down at table as if we were in gives, to loath the bread of life, to be afraid of the Sacraments, to have our stomach turn at Christs Dinner as if we were to take down gall and aloes, is but an ill sign, a sign of one ill affected.
To enter a triumph in blacks, to come to a feast as if we were going to a Charnel house, to fit down At table as if we were in gives, to loath the bred of life, to be afraid of the Sacraments, to have our stomach turn At Christ Dinner as if we were to take down Gall and aloes, is but an ill Signen, a Signen of one ill affected.
p-acp vvi dt n1 p-acp n2-jn, pc-acp vvi p-acp dt n1 c-acp cs pns12 vbdr vvg p-acp dt n1, pc-acp vvi a-acp p-acp n1 c-acp cs pns12 vbdr p-acp n2, pc-acp vvi dt n1 pp-f n1, pc-acp vbi j pp-f dt n2, pc-acp vhi po12 n1 vvb p-acp npg1 n1 c-acp cs pns12 vbdr p-acp vvb a-acp n1 cc n2, vbz p-acp dt j-jn n1, dt n1 pp-f pi j-jn vvn.
(36) sermon (DIV1)
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10929
Vestis affectum indicat; The Garment, as it covereth the body, so discovers the mind and affections.Clothing affectum indicat; The Garment, as it Covereth the body, so discovers the mind and affections.
fw-la fw-la fw-la; dt n1, c-acp pn31 vvz dt n1, av vvz dt n1 cc n2.
(36) sermon (DIV1)
445
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10930
He that hath a wedding-garment on, goes with joy and triumph to the wedding. Again, as by our attire we express our Joy, so do we our Gratitude.
He that hath a Wedding garment on, Goes with joy and triumph to the wedding. Again, as by our attire we express our Joy, so do we our Gratitude.
pns31 cst vhz dt n1 a-acp, vvz p-acp n1 cc vvi p-acp dt n1. av, c-acp p-acp po12 n1 pns12 vvb po12 n1, av vdb pns12 po12 n1.
(36) sermon (DIV1)
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10931
The best thanks we can give the King, the best amends we can make him, is to come in our best clothes.
The best thanks we can give the King, the best amends we can make him, is to come in our best clothes.
dt js n2 pns12 vmb vvi dt n1, dt js n2 pns12 vmb vvi pno31, vbz pc-acp vvi p-acp po12 js n2.
(36) sermon (DIV1)
446
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10932
Gratè ad nos pervenisse indicamus effusis affectibus, saith Seneca;Gratè ad nos pervenisse indicamus effusis affectibus, Says Senecca;
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvz np1;
(36) sermon (DIV1)
446
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10933
Then a benefit meets with a grateful heart, when it is ready to pour forth it self in joy and respect;
Then a benefit meets with a grateful heart, when it is ready to pour forth it self in joy and respect;
av dt n1 vvz p-acp dt j n1, c-crq pn31 vbz j pc-acp vvi av pn31 n1 p-acp n1 cc n1;
(36) sermon (DIV1)
446
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10934
when the affections cannot contain themselves, but are dilated and break forth; when they are visible in our eyes, our hands, our tongues, our gesture, our garments.
when the affections cannot contain themselves, but Are dilated and break forth; when they Are visible in our eyes, our hands, our tongues, our gesture, our garments.
c-crq dt n2 vmbx vvi px32, cc-acp vbr j-vvn cc vvi av; c-crq pns32 vbr j p-acp po12 n2, po12 n2, po12 n2, po12 n1, po12 n2.
(36) sermon (DIV1)
446
Page 313
10935
Will you think him grateful that takes a fish with the same countenance he would take a serpent? that is no more affected with the gift of a pearl,
Will you think him grateful that Takes a Fish with the same countenance he would take a serpent? that is no more affected with the gift of a pearl,
n1 pn22 vvi pno31 j cst vvz dt n1 p-acp dt d n1 pns31 vmd vvi dt n1? cst vbz av-dx av-dc vvn p-acp dt n1 pp-f dt n1,
(36) sermon (DIV1)
446
Page 313
10936
than of a peblestone? What is his estimate of the feast, think you, that comes thither as if he cared not whither he came thither or no,
than of a peblestone? What is his estimate of the feast, think you, that comes thither as if he cared not whither he Come thither or no,
cs pp-f dt n1? q-crq vbz po31 n1 pp-f dt n1, vvb pn22, cst vvz av c-acp cs pns31 vvd xx c-crq pns31 vvd av cc uh-dx,
(36) sermon (DIV1)
446
Page 313
10937
as if it were not worth the coming to? that hears the Preacher as he would hear a song? reads the Gospel,
as if it were not worth the coming to? that hears the Preacher as he would hear a song? reads the Gospel,
c-acp cs pn31 vbdr xx j dt n-vvg p-acp? cst vvz dt n1 c-acp pns31 vmd vvi dt n1? vvz dt n1,
(36) sermon (DIV1)
446
Page 313
10938
and is no more affected than with Aesops Fables? we receive the bread in the Sacrament as if it were no more but,
and is no more affected than with Aesops Fables? we receive the bred in the Sacrament as if it were no more but,
cc vbz av-dx av-dc vvn cs p-acp npg1 n2? pns12 vvb dt n1 p-acp dt n1 c-acp cs pn31 vbdr dx dc p-acp,
(36) sermon (DIV1)
446
Page 313
10939
as the Papists scoff is, Calvins loaf? in a word, counts the bloud of the Covenant a common, an unholy thing. Away with such bold neglect.
as the Papists scoff is, Calvins loaf? in a word, counts the blood of the Covenant a Common, an unholy thing. Away with such bold neglect.
c-acp dt njp2 n1 vbz, np1 n1? p-acp dt n1, vvz dt n1 pp-f dt n1 dt j, dt j n1. av p-acp d j n1.
(36) sermon (DIV1)
446
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10940
A garment we must come in, and in a wedding-garment. Sanctity of life is our best retribution.
A garment we must come in, and in a Wedding garment. Sanctity of life is our best retribution.
dt n1 pns12 vmb vvi p-acp, cc p-acp dt n1. n1 pp-f n1 vbz po12 js n1.
(36) sermon (DIV1)
446
Page 313
10941
The best payment is when we pay God out of his own mint, with his own coyn,
The best payment is when we pay God out of his own mint, with his own coin,
dt js n1 vbz c-crq pns12 vvb np1 av pp-f po31 d n1, p-acp po31 d n1,
(36) sermon (DIV1)
446
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10942
when we shew him his own image and superscription:
when we show him his own image and superscription:
c-crq pns12 vvb pno31 po31 d n1 cc n1:
(36) sermon (DIV1)
446
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10943
the price he values himself at is a QUOTQUOT RECEPERUNT, only to receive him. The price he puts upon Aeternity is but to prefer it before a span of time.
the price he value's himself At is a QUOTQUOT RECEPERUNT, only to receive him. The price he puts upon Eternity is but to prefer it before a span of time.
dt n1 pns31 vvz px31 p-acp vbz dt fw-la fw-la, av-j p-acp vvb pno31. dt n1 pns31 vvz p-acp n1 vbz cc-acp pc-acp vvi pn31 p-acp dt n1 pp-f n1.
(36) sermon (DIV1)
446
Page 313
10944
His blessings, do but think them so, you have purchased them.
His blessings, do but think them so, you have purchased them.
po31 n2, vdb p-acp vvi pno32 av, pn22 vhb vvn pno32.
(36) sermon (DIV1)
446
Page 313
10945
All the thanks he expects for his great dinner is but a short grace, a few dayes drawn out and spent in a thankful acknowledgment,
All the thanks he expects for his great dinner is but a short grace, a few days drawn out and spent in a thankful acknowledgment,
av-d dt n2 pns31 vvz p-acp po31 j n1 vbz p-acp dt j n1, dt d n2 vvn av cc vvn p-acp dt j n1,
(36) sermon (DIV1)
446
Page 313
10970
If thou art not a very Idol, thou must needs be the better for her. To conclude;
If thou art not a very Idol, thou must needs be the better for her. To conclude;
cs pns21 vb2r xx dt j n1, pns21 vmb av vbi dt jc p-acp pno31. p-acp vvi;
(36) sermon (DIV1)
446
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10947
He thinks his great cost well spent, if thou come but mannerly, if thou bring with thee NONLATINALPHABET, a wedding-garment. For by our having this garment on we are not only grateful,
He thinks his great cost well spent, if thou come but mannerly, if thou bring with thee, a Wedding garment. For by our having this garment on we Are not only grateful,
pns31 vvz po31 j n1 av vvn, cs pns21 vvb p-acp j, cs pns21 vvb p-acp pno21, dt n1. c-acp p-acp po12 vhg d n1 p-acp pns12 vbr xx av-j j,
(36) sermon (DIV1)
446
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10948
but we also publish our gratitude.
but we also publish our gratitude.
cc-acp pns12 av vvb po12 n1.
(36) sermon (DIV1)
446
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10949
We do it not in a corner, remotis arbitris, as if we were afraid or ashamed to be seen and to have some witness nigh.
We do it not in a corner, remotis arbitris, as if we were afraid or ashamed to be seen and to have Some witness High.
pns12 vdb pn31 xx p-acp dt n1, fw-la fw-la, c-acp cs pns12 vbdr j cc j pc-acp vbi vvn cc pc-acp vhi d n1 av-j.
(36) sermon (DIV1)
446
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10950
Upon the sight of our garment all the country can tell we are going to a feast.
Upon the sighed of our garment all the country can tell we Are going to a feast.
p-acp dt n1 pp-f po12 n1 d dt n1 vmb vvi pns12 vbr vvg p-acp dt n1.
(36) sermon (DIV1)
446
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10951
And this is it the King expects. Gaudet beneficium suum latiùs patere;
And this is it the King expects. Gadet beneficium suum latiùs Patere;
cc d vbz pn31 dt n1 vvz. np1 fw-la fw-la fw-la fw-la;
(36) sermon (DIV1)
446
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10952
His Benefits he would have as large as all the world, his Graces increased in thee,
His Benefits he would have as large as all the world, his Graces increased in thee,
po31 n2 pns31 vmd vhi p-acp j c-acp d dt n1, po31 n2 vvd p-acp pno21,
(36) sermon (DIV1)
446
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10953
and diffused and spread abroad upon others;
and diffused and spread abroad upon Others;
cc vvn cc vvn av p-acp n2-jn;
(36) sermon (DIV1)
446
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10954
thy Grain of mustard-seed grow up into a tree as high as heaven, thy Talent become ten, that thy growth, thy thrift may be seen and taken notice of.
thy Grain of Mustard seed grow up into a tree as high as heaven, thy Talon become ten, that thy growth, thy thrift may be seen and taken notice of.
po21 n1 pp-f n1 vvb a-acp p-acp dt n1 c-acp j c-acp n1, po21 n1 vvi crd, cst po21 n1, po21 n1 vmb vbi vvn cc vvn n1 pp-f.
(36) sermon (DIV1)
446
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10955
God hath not made us only vessels, to contain water, but conduits, to convey it;
God hath not made us only vessels, to contain water, but conduits, to convey it;
np1 vhz xx vvn pno12 av-j n2, pc-acp vvi n1, cc-acp n2, pc-acp vvi pn31;
(36) sermon (DIV1)
446
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10956
no brokers of his blessings, to improve them for our selves, but stewards, to distribute them to others;
no brokers of his blessings, to improve them for our selves, but Stewards, to distribute them to Others;
dx n2 pp-f po31 n2, pc-acp vvi pno32 p-acp po12 n2, cc-acp n2, pc-acp vvi pno32 pc-acp n2-jn;
(36) sermon (DIV1)
446
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10957
like beacons, not only burning our selves, but giving notice to the whole country;
like beacons, not only burning our selves, but giving notice to the Whole country;
j n2, xx av-j vvg po12 n2, cc-acp vvg n1 p-acp dt j-jn n1;
(36) sermon (DIV1)
446
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10958
one example of goodness being kindled by another, and a third by that, and so multiplying everlastingly.
one Exampl of Goodness being kindled by Another, and a third by that, and so multiplying everlastingly.
crd n1 pp-f n1 vbg vvn p-acp j-jn, cc dt ord p-acp d, cc av vvg av-j.
(36) sermon (DIV1)
446
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10959
Thy habit and attire may draw others to the feast; and then thy welcome is doubled, because thou bringest in company.
Thy habit and attire may draw Others to the feast; and then thy welcome is doubled, Because thou bringest in company.
po21 n1 cc n1 vmb vvi n2-jn p-acp dt n1; cc cs po21 n-jn vbz vvn, c-acp pns21 vv2 p-acp n1.
(36) sermon (DIV1)
446
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10960
Good examples bear with them a command:
Good Examples bear with them a command:
j n2 vvb p-acp pno32 dt n1:
(36) sermon (DIV1)
446
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10961
Therefore Philo the Jew, in his Book which he writ De Abrahamo, calls the lives and acts of the Patriarchs Leges & jura Patriarcharum non scripta, The unwritten Ordinances and Laws of the Patriarchs;
Therefore Philo the Jew, in his Book which he writ De Abrahamo, calls the lives and acts of the Patriarchs Leges & jura patriarcharum non Scripta, The unwritten Ordinances and Laws of the Patriarchs;
av np1 dt np1, p-acp po31 n1 r-crq pns31 vvd fw-fr np1, vvz dt n2 cc n2 pp-f dt n2 fw-la cc fw-la fw-la fw-fr fw-la, dt j n2 cc n2 pp-f dt n2;
(36) sermon (DIV1)
446
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10962
as if they had NONLATINALPHABET, a compulsive power, and were as forcible in their command as statute-law.
as if they had, a compulsive power, and were as forcible in their command as Statutelaw.
c-acp cs pns32 vhd, dt j n1, cc vbdr a-acp j p-acp po32 n1 p-acp n1.
(36) sermon (DIV1)
446
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10963
God loves these ocular Sermons, and would have the Eye catechized as well as the Ear.
God loves these ocular Sermons, and would have the Eye Catechized as well as the Ear.
np1 vvz d j n2, cc vmd vhi dt n1 vvn a-acp av c-acp dt n1.
(36) sermon (DIV1)
446
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10964
Look upon the high Priest under the Law; his gesture, his motion, his garments, all were vocal.
Look upon the high Priest under the Law; his gesture, his motion, his garments, all were vocal.
n1 p-acp dt j n1 p-acp dt n1; po31 n1, po31 n1, po31 n2, d vbdr j.
(36) sermon (DIV1)
446
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10965
Quicquid agebat, quicquid loquebatur, doctrina erat populi, saith Hierom;Quicquid agebat, quicquid loquebatur, Doctrina erat People, Says Hieronymus;
fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la, vvz np1;
(36) sermon (DIV1)
446
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10966
His Actions were didactical as well as his Doctrine, his very Garments were instructions, and the Priest himself was a Sermon.
His Actions were didactical as well as his Doctrine, his very Garments were instructions, and the Priest himself was a Sermon.
po31 n2 vbdr j c-acp av c-acp po31 n1, po31 j n2 vbdr n2, cc dt n1 px31 vbds dt n1.
(36) sermon (DIV1)
446
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10967
Goodness is neither Anchorite nor Hermite, neither for the closet nor the wilderness; but she expoundeth and publisheth her self, she cryeth in the streets;
goodness is neither Anchorite nor Hermit, neither for the closet nor the Wilderness; but she expoundeth and Publisheth her self, she Cries in the streets;
n1 vbz dx n1 ccx n1, av-dx p-acp dt n1 ccx dt n1; cc-acp pns31 vvz cc vvz po31 n1, pns31 vvz p-acp dt n2;
(36) sermon (DIV1)
446
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10968
so that he that hath ears to hear may hear her, and he that hath eyes to see may see her;
so that he that hath ears to hear may hear her, and he that hath eyes to see may see her;
av cst pns31 cst vhz n2 pc-acp vvi vmb vvi pno31, cc pns31 cst vhz n2 pc-acp vvi vmb vvi pno31;
(36) sermon (DIV1)
446
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11089
Quomodo in the dining-room is a strange question:Quomodo in the dining-room is a strange question:
np1 p-acp dt n1 vbz dt j n1:
(37) sermon (DIV1)
457
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10971
She is a garment for use to our selves, and a weddinggarment to be looked on by others:
She is a garment for use to our selves, and a Wedding garment to be looked on by Others:
pns31 vbz dt n1 p-acp n1 p-acp po12 n2, cc dt n1 pc-acp vbi vvn a-acp p-acp n2-jn:
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10972
The fashion and beauty of the work may chance to take a stander-by, and win him to a liking.
The fashion and beauty of the work may chance to take a stander-by, and win him to a liking.
dt n1 cc n1 pp-f dt n1 vmb vvi pc-acp vvi dt n1, cc vvi pno31 p-acp dt n-vvg.
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10973
She is a garment to defend us from fear; and she is a wedding-garment to cloth us with joy;
She is a garment to defend us from Fear; and she is a Wedding garment to cloth us with joy;
pns31 vbz dt n1 pc-acp vvi pno12 p-acp n1; cc pns31 vbz dt n1 pc-acp vvi pno12 p-acp n1;
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10974
NONLATINALPHABET, a wrought garment: a Covert, a Wear, a Defence; these are in the cloth: to Become, to Separate and Distinguish;
, a wrought garment: a Covert, a Wear, a Defence; these Are in the cloth: to Become, to Separate and Distinguish;
, dt j-vvn n1: dt n1, dt n1, dt n1; d vbr p-acp dt n1: pc-acp vvi, p-acp j cc vvi;
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10975
these are in the making and the fashion: Joy, and Gratitude, and Respect, and the Reflexion of its glory and brightness upon others;
these Are in the making and the fashion: Joy, and Gratitude, and Respect, and the Reflection of its glory and brightness upon Others;
d vbr p-acp dt vvg cc dt n1: n1, cc n1, cc n1, cc dt n1 pp-f po31 n1 cc n1 p-acp n2-jn;
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10976
these are the colours and embroidery.
these Are the colours and embroidery.
d vbr dt n2 cc n1.
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10977
We have now made-up this wedding-garments; and should proceed to the Party questioned for his not having it on.
We have now made-up this wedding-garments; and should proceed to the Party questioned for his not having it on.
pns12 vhb av j d n2; cc vmd vvi p-acp dt n1 vvn p-acp po31 xx vhg pn31 p-acp.
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10978
But I fear I have been too troublesom: I will leave him therefore at the bar to be examined the next opportunity.
But I Fear I have been too troublesome: I will leave him Therefore At the bar to be examined the next opportunity.
p-acp pns11 vvb pns11 vhb vbn av j: pns11 vmb vvi pno31 av p-acp dt n1 pc-acp vbi vvn dt ord n1.
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10979
The Eight and Twentieth SERMON. PART II. MATTH. XXII. 11, 12.
The Eight and Twentieth SERMON. PART II MATTHEW. XXII. 11, 12.
dt crd cc ord n1. n1 crd av. np1. crd, crd
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10980
And when the King came in to see the guests, he saw there a man which had not on a wedding-garment:
And when the King Come in to see the guests, he saw there a man which had not on a Wedding garment:
cc c-crq dt n1 vvd p-acp pc-acp vvi dt n2, pns31 vvd a-acp dt n1 r-crq vhd xx p-acp dt n1:
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10981
And he saith unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless.
And he Says unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless.
cc pns31 vvz p-acp pno31, n1, q-crq vvd2 pns21 p-acp av, xx vhg dt n1 n1? cc pns31 vbds j.
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10982
THE wedding-garment we made up as you have heard, out of our Saviours wardrobe, of Innocency and Sanctity, of Faith and Charity, and whatsoever else was praise-worthy.
THE Wedding garment we made up as you have herd, out of our Saviors wardrobe, of Innocency and Sanctity, of Faith and Charity, and whatsoever Else was praiseworthy.
dt n1 pns12 vvd a-acp p-acp pn22 vhb vvn, av pp-f po12 ng1 n1, pp-f n1 cc n1, pp-f n1 cc n1, cc r-crq av vbds j.
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10983
The glory of it struck our eyes, the beauty of it awak't our affections, the necessity of it rowsed our desires.
The glory of it struck our eyes, the beauty of it awaked our affections, the necessity of it roused our Desires.
dt n1 pp-f pn31 vvd po12 n2, dt n1 pp-f pn31 vvd po12 n2, dt n1 pp-f pn31 vvd po12 n2.
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10984
We may now proceed, and see, in the next place, Though it were a rich robe and glorious;
We may now proceed, and see, in the next place, Though it were a rich robe and glorious;
pns12 vmb av vvi, cc vvi, p-acp dt ord n1, cs pn31 vbdr dt j n1 cc j;
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10985
a comely wear, to adorn us; a coat of mail, to defend us; though it were better stay at home than appear before the King without it;
a comely wear, to adorn us; a coat of mail, to defend us; though it were better stay At home than appear before the King without it;
dt j n1, pc-acp vvi pno12; dt n1 pp-f n1, pc-acp vvi pno12; cs pn31 vbdr jc vvi p-acp n1-an av vvi p-acp dt n1 p-acp pn31;
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10986
yet one there was that thought it not worth the putting on.
yet one there was that Thought it not worth the putting on.
av crd pc-acp vbds cst vvd pn31 xx j dt vvg p-acp.
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10987
To the feast he goes, in he rushes, and down he sits, NONLATINALPHABET, in outward appearance, a guest as well disposed as any of the company;
To the feast he Goes, in he Rushes, and down he sits,, in outward appearance, a guest as well disposed as any of the company;
p-acp dt n1 pns31 vvz, p-acp pns31 vvz, cc a-acp pns31 vvz,, p-acp j n1, dt n1 c-acp av vvn p-acp d pp-f dt n1;
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10988
but what he was NONLATINALPHABET in the heart, as the Apostle speaks, and within, no discovery was made till the King came in; and then there was.
but what he was in the heart, as the Apostle speaks, and within, no discovery was made till the King Come in; and then there was.
cc-acp q-crq pns31 vbds p-acp dt n1, p-acp dt n1 vvz, cc a-acp, dx n1 vbds vvn p-acp dt n1 vvd p-acp; cc av a-acp vbds.
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10989
Then discalceatur, he is stripped, and flung off the stage. NONLATINALPHABET, his visour and mask of godliness, as St. Paul calls it, falls off;
Then discalceatur, he is stripped, and flung off the stage., his visor and mask of godliness, as Saint Paul calls it, falls off;
av ng1, pns31 vbz vvn, cc vvd a-acp dt n1., po31 n1 cc n1 pp-f n1, p-acp n1 np1 vvz pn31, vvz a-acp;
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10990
and NONLATINALPHABET, as St. Peter calls it, the cloak of his evil intents, is pluckt off. He is made a spectacle to men and Angels;
and, as Saint Peter calls it, the cloak of his evil intents, is plucked off. He is made a spectacle to men and Angels;
cc, c-acp n1 np1 vvz pn31, dt n1 pp-f po31 j-jn n2, vbz vvn a-acp. pns31 vbz vvn dt n1 p-acp n2 cc n2;
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10991
who cannot but confess that tenebrae exteriores, a dark dungeon, is a fitter place for such a guest than a Kings table.
who cannot but confess that tenebrae exteriores, a dark dungeon, is a fitter place for such a guest than a Kings table.
r-crq vmbx cc-acp vvi d fw-la fw-la, dt j n1, vbz dt jc n1 p-acp d dt n1 cs dt ng1 n1.
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10992
The King with but one cast of his eye marks him out, and singles him from the rest:
The King with but one cast of his eye marks him out, and singles him from the rest:
dt n1 p-acp p-acp crd n1 pp-f po31 n1 vvz pno31 av, cc vvz pno31 p-acp dt n1:
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10993
And, for his welcom thither, he hears, Quomodo intrasti huc? is strictly questioned how he came there.
And, for his welcome thither, he hears, Quomodo intrasti huc? is strictly questioned how he Come there.
cc, p-acp po31 j-jn av, pns31 vvz, np1 fw-la fw-la? vbz av-j vvn c-crq pns31 vvd a-acp.
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10994
But we may say, It was well yet the King spyed but one, amongst such a multitude but one to be thrust out of doors, the rest to sit down, and taste of his dainties. ONE is no number:
But we may say, It was well yet the King spied but one, among such a multitude but one to be thrust out of doors, the rest to fit down, and taste of his dainties. ONE is no number:
cc-acp pns12 vmb vvi, pn31 vbds av av dt n1 vvd p-acp crd, p-acp d dt n1 cc-acp pi pc-acp vbi vvn av pp-f n2, dt n1 pc-acp vvi a-acp, cc n1 pp-f po31 n2-j. crd vbz dx n1:
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10995
and that the streets and high-wayes and hedges should yield so many good guests, and send but one who might justly be questioned,
and that the streets and highways and hedges should yield so many good guests, and send but one who might justly be questioned,
cc cst dt n2 cc n2 cc n2 vmd vvi av d j n2, cc vvi p-acp pi r-crq vmd av-j vbi vvn,
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10996
but one who might be excepted against, certainly it cannot but stagger our belief, and question not only the story of the Parable, but the mythologie.
but one who might be excepted against, Certainly it cannot but stagger our belief, and question not only the story of the Parable, but the mythology.
cc-acp pi r-crq vmd vbi vvn p-acp, av-j pn31 vmbx cc-acp vvi po12 n1, cc vvb xx av-j dt n1 pp-f dt n1, cc-acp dt n1.
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10997
But one naked guest in the Princes bride-chamber? that is, (will you have it plainly?) but one bad Christian in the Church? The Moral is of less probability than the Parable.
But one naked guest in the Princes bridechamber? that is, (will you have it plainly?) but one bad Christian in the Church? The Moral is of less probability than the Parable.
p-acp crd j n1 p-acp dt ng1 n1? cst vbz, (vmb pn22 vhb pn31 av-j?) cc-acp crd j np1 p-acp dt n1? dt n1 vbz pp-f dc n1 cs dt n1.
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10998
Sure more than one there was. Unus dicitur, plures intelliguntur, saith Augustine, contra Donat, but one mentioned; yet more implyed.
Sure more than one there was. Unus dicitur, plures intelliguntur, Says Augustine, contra Donat, but one mentioned; yet more employed.
av-j av-dc cs crd pc-acp vbds. np1 fw-la, fw-la fw-la, vvz np1, fw-la fw-la, p-acp pi vvn; av n1 vvn.
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10999
This UNUS here is nomen multitudinis; This One is a name of Multitude;
This UNUS Here is Nome multitudinis; This One is a name of Multitude;
d np1 av vbz fw-la fw-la; d crd vbz dt n1 pp-f n1;
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11000
This One, for ought we know, is GAD, an host, more than all the company besides.
This One, for ought we know, is GAD, an host, more than all the company beside.
d crd, p-acp pi pns12 vvi, vbz n1, dt n1, av-dc cs d dt n1 a-acp.
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11001
The Epiphonema, the last clause and shutting up of the Parable warrants as much; MULTI VOCATI, Many invited to the feast, but few found worthy, few accepted. Origen helps us out:
The Epiphonema, the last clause and shutting up of the Parable warrants as much; MULTI VOCATI, Many invited to the feast, but few found worthy, few accepted. Origen helps us out:
dt np1, dt ord n1 cc vvg a-acp pp-f dt n1 vvz a-acp av-d; fw-la fw-la, d j-vvn p-acp dt n1, p-acp d vvd j, d vvn. np1 vvz pno12 av:
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11002
Omnes mali sunt unius generis, saith he:Omnes mali sunt unius Generis, Says he:
fw-la fw-la fw-la fw-la fw-la, vvz pns31:
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11003
All the wicked in the Church are of one kind, a generation of vipers, vipers all.All the wicked in the Church Are of one kind, a generation of vipers, vipers all.
d dt j p-acp dt n1 vbr pp-f crd n1, dt n1 pp-f n2, n2 d.
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11004
What the Apostle speaks of Christs members, is true of the Devils limbs; They are many, and yet but one.
What the Apostle speaks of Christ members, is true of the Devils limbs; They Are many, and yet but one.
q-crq dt n1 vvz pp-f npg1 n2, vbz j pp-f dt ng1 n2; pns32 vbr d, cc av p-acp crd.
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11005
To the same place they tend, though they take divers paths.
To the same place they tend, though they take diverse paths.
p-acp dt d n1 pns32 vvb, cs pns32 vvb j n2.
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11006
Though they look several wayes, like Samsons foxes, yet tyed they are fast to the same fire-brands, which will burn-up the whole harvest.
Though they look several ways, like Samsons foxes, yet tied they Are fast to the same firebrands, which will burn-up the Whole harvest.
cs pns32 vvb j n2, av-j np2 n2, av vvd pns32 vbr av-j p-acp dt d n2, r-crq vmb j dt j-jn n1.
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11007
As the Congregation of the first born, which are written in heaven, have the bond of peace to collect and tye them all in one, to make them populum adunatum, as Cyprian speaketh, an united people;
As the Congregation of the First born, which Are written in heaven, have the bound of peace to collect and tie them all in one, to make them Populum adunatum, as Cyprian speaks, an united people;
p-acp dt n1 pp-f dt ord vvn, r-crq vbr vvn p-acp n1, vhb dt n1 pp-f n1 pc-acp vvi cc vvi pno32 d p-acp pi, pc-acp vvi pno32 fw-la fw-la, p-acp np1 vvz, dt j-vvn n1;
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11008
so the first-born of Satan have catenam peccati, the Devils chain, to link them together. Though Pride swell one, and Despair contract another;
so the firstborn of Satan have catenam peccati, the Devils chain, to link them together. Though Pride swell one, and Despair contract Another;
av dt j pp-f np1 vhb fw-la fw-la, dt ng1 n1, pc-acp vvi pno32 av. cs n1 vvb pi, cc vvb n1 j-jn;
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11009
though Ambition lift-up one, and Anger fling-down another, yet in malo they agree, in evil they are brethren.
though Ambition lift-up one, and Anger fling-down Another, yet in Malo they agree, in evil they Are brothers.
cs n1 j crd, cc n1 j j-jn, av p-acp fw-la pns32 vvb, p-acp n-jn pns32 vbr n2.
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11010
There is a communion of Saints; and Why not a communion of Devils?
There is a communion of Saints; and Why not a communion of Devils?
pc-acp vbz dt n1 pp-f n2; cc q-crq xx dt n1 pp-f n2?
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14375
take away Pride, and the poorest man is as high as the rich.
take away Pride, and the Poorest man is as high as the rich.
vvb av n1, cc dt js n1 vbz a-acp j c-acp dt j.
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11011
Now out of this thus much we learn, That all that come to the Kings feast are not welcome guests:
Now out of this thus much we Learn, That all that come to the Kings feast Are not welcome guests:
av av pp-f d av av-d pns12 vvb, cst d cst vvb p-acp dt ng1 n1 vbr xx j-jn n2:
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11012
Some may be askt how they came in thither? All that give-up their names to Christ are not true Christians:
some may be asked how they Come in thither? All that give-up their names to christ Are not true Christians:
d vmb vbi vvn c-crq pns32 vvd p-acp av? d cst j po32 n2 p-acp np1 vbr xx j np1:
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11013
some are NONLATINALPHABET, but ill-lovers of Christ. They love him rather for the loaves then the miracle;
Some Are, but ill-lovers of christ. They love him rather for the loaves then the miracle;
d vbr, p-acp n2 pp-f np1. pns32 vvb pno31 av-c p-acp dt n2 av dt n1;
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11014
love him not as Christ, but for some by-end or respect, for their credit, or conveniencie.
love him not as christ, but for Some by-end or respect, for their credit, or conveniency.
vvb pno31 xx c-acp np1, cc-acp p-acp d n1 cc n1, p-acp po32 n1, cc n1.
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11015
Like the guest here, they will not stay behind, but be as forward as the best.
Like the guest Here, they will not stay behind, but be as forward as the best.
j dt n1 av, pns32 vmb xx vvi a-acp, cc-acp vbi c-acp av-j c-acp dt js.
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11016
To the Feast they will, though by their rude behaviour it appears how little they set by either the Feast or the King himself.
To the Feast they will, though by their rude behaviour it appears how little they Set by either the Feast or the King himself.
p-acp dt n1 pns32 vmb, cs p-acp po32 j n1 pn31 vvz c-crq av-j pns32 vvd p-acp d dt n1 cc dt n1 px31.
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11017
I say, Amongst the company of guests some are to be questioned: In the Church of God some there are who are no true members of Christ.
I say, among the company of guests Some Are to be questioned: In the Church of God Some there Are who Are no true members of christ.
pns11 vvb, p-acp dt n1 pp-f n2 d vbr pc-acp vbi vvn: p-acp dt n1 pp-f np1 d a-acp vbr r-crq vbr dx j n2 pp-f np1.
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11018
St. Augustine, when he had divided all the world into two Cities, of Good, and of Bad, saith, Perplexae sunt admodum istae duae civitates in hoc soeculo:
Saint Augustine, when he had divided all the world into two Cities, of Good, and of Bad, Says, Perplexae sunt admodum Istae duae Civitates in hoc soeculo:
n1 np1, c-crq pns31 vhd vvn d dt n1 p-acp crd n2, pp-f j, cc pp-f j, vvz, fw-la fw-la fw-la fw-gr fw-la vvz p-acp fw-la fw-la:
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11019
These two Cities are much entangled and perplexed, that in this world we can hardly distinguish them, or their citizens.
These two Cities Are much entangled and perplexed, that in this world we can hardly distinguish them, or their Citizens.
d crd n2 vbr av-d vvn cc vvn, cst p-acp d n1 pns12 vmb av vvi pno32, cc po32 n2.
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11020
But ultimo judicio dirimentur, at the day of judgment, at the entrance of the King, they shall both have their proper Arms and Scutcheons.
But ultimo Judicio dirimentur, At the day of judgement, At the Entrance of the King, they shall both have their proper Arms and Scutcheons.
p-acp fw-la fw-la fw-la, p-acp dt n1 pp-f n1, p-acp dt n1 pp-f dt n1, pns32 vmb av-d vhb po32 j n2 cc n2.
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11021
We judge, but according to the appearance, and our eyes pierce no further. But the Kings eyes are ten thousand times brighter than the Sun:
We judge, but according to the appearance, and our eyes pierce no further. But the Kings eyes Are ten thousand times Brighter than the Sun:
pns12 vvb, cc-acp vvg p-acp dt n1, cc po12 n2 vvi av-dx av-jc. p-acp dt ng1 n2 vbr crd crd n2 jc cs dt n1:
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11022
and uno intuitu, at one view, he discerns in this medly and mixture, and makes a separation between those who must sit down at his Table,
and Uno intuitu, At one view, he discerns in this medley and mixture, and makes a separation between those who must fit down At his Table,
cc fw-la fw-la, p-acp crd n1, pns31 vvz p-acp d n1 cc n1, cc vvz dt n1 p-acp d r-crq vmb vvi a-acp p-acp po31 n1,
(37) sermon (DIV1)
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11023
and those who must be cast-out into utter darkness. Here, as it is in the Gospel, a multitude throng Christ, and press upon him;
and those who must be Cast out into utter darkness. Here, as it is in the Gospel, a multitude throng christ, and press upon him;
cc d r-crq vmb vbi j p-acp j n1. av, c-acp pn31 vbz p-acp dt n1, dt n1 n1 np1, cc vvi p-acp pno31;
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11024
and there seems to be a kind of competition and holy emulation who shall be neerest to him.
and there seems to be a kind of competition and holy emulation who shall be nearest to him.
cc a-acp vvz pc-acp vbi dt n1 pp-f n1 cc j n1 r-crq vmb vbi av-j p-acp pno31.
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11025
Every man is a true member of the Church, and thinks no less: We defie him who doth but doubt of it. And this we see;
Every man is a true member of the Church, and thinks no less: We defy him who does but doubt of it. And this we see;
np1 n1 vbz dt j n1 pp-f dt n1, cc vvz av-dx av-dc: pns12 vvb pno31 r-crq vdz p-acp n1 pp-f pn31. cc d pns12 vvb;
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11026
we see every man in post, and hastning to the Kings Court. But tangentem quaerit Rex, non prementem;
we see every man in post, and hastening to the Kings Court. But tangentem Query Rex, non prementem;
pns12 vvb d n1 p-acp n1, cc vvg p-acp dt ng1 n1. p-acp fw-la fw-la fw-la, fw-la fw-la;
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11027
Christ liketh better of our touch than our assault. Faith comes behind, and keeps a distance, and doth but touch:
christ liketh better of our touch than our assault. Faith comes behind, and keeps a distance, and does but touch:
np1 vvz av-jc pp-f po12 n1 cs po12 n1. n1 vvz a-acp, cc vvz dt n1, cc vdz p-acp vvi:
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11028
and upon the very touch Christ himself turns round, and demands, not who throng'd him, but who touched him: This touch behind, this fearful touch of Faith, is more available than the sawcy forwardness,
and upon the very touch christ himself turns round, and demands, not who thronged him, but who touched him: This touch behind, this fearful touch of Faith, is more available than the saucy forwardness,
cc p-acp dt j n1 np1 px31 n2 av-j, cc n2, xx r-crq vvd pno31, p-acp r-crq vvd pno31: d vvb a-acp, d j n1 pp-f n1, vbz av-dc j cs dt j n1,
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11029
than the noyse and stir of the multitude who are ready to over-whelm him.
than the noise and stir of the multitude who Are ready to overwhelm him.
cs dt n1 cc n1 pp-f dt n1 r-crq vbr j p-acp j pno31.
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11030
What talk we of our care and haste in coming? of our courteous entertainment of his messengers? of our attendance in the Princes bride-chamber? Blandimenta sunt ista, non officia:
What talk we of our care and haste in coming? of our courteous entertainment of his messengers? of our attendance in the Princes bridechamber? Blandimenta sunt ista, non Offices:
q-crq vvb pns12 pp-f po12 n1 cc n1 p-acp vvg? a-acp po12 j n1 pp-f po31 n2? pp-f po12 n1 p-acp dt ng1 n1? fw-la fw-la fw-la, fw-la fw-la:
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These are but complements, and fair language. Nudo nihil prosunt: These fig-leaves will not cover us.
These Are but compliments, and fair language. Nudo nihil prosunt: These Fig leaves will not cover us.
d vbr p-acp n2, cc j n1. fw-la fw-la fw-la: d j vmb xx vvi pno12.
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If the wedding-garment be not on, better stay at home than come: Better not come than be thrust out.
If the Wedding garment be not on, better stay At home than come: Better not come than be thrust out.
cs dt n1 vbb xx a-acp, av-jc vvi p-acp n1-an av vvn: av-jc xx vvi cs vbi vvn av.
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Better a great deal dwell at Tyre and Sidon, than be Infidels at Chorazin.
Better a great deal dwell At Tyre and Sidon, than be Infidels At Chorazin.
j dt j n1 vvi p-acp n1 cc np1, cs vbb n2 p-acp np1.
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What? come we to a marriage-feast without a wedding-garment? Yet we see many so come, with their old cloaths;
What? come we to a Marriage-feast without a Wedding garment? Yet we see many so come, with their old clothes;
q-crq? vvb pns12 p-acp dt n1 p-acp dt n1? av pns12 vvb d av vvn, p-acp po32 j n2;
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11035
and torn apparrel, with the works of darkness not cast off, but hanging still fast about them:
and torn apparel, with the works of darkness not cast off, but hanging still fast about them:
cc vvn n1, p-acp dt n2 pp-f n1 xx vvn a-acp, cc-acp vvg av av-j p-acp pno32:
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so that though they be there, we may make a stand, and doubt whether they be guests or no.
so that though they be there, we may make a stand, and doubt whither they be guests or no.
av cst cs pns32 vbb a-acp, pns12 vmb vvi dt n1, cc vvb cs pns32 vbb n2 cc uh-dx.
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11037
We may doubt whether all be Christians in Christendome, whether all in the Church be parts and members of the Church.
We may doubt whither all be Christians in Christendom, whither all in the Church be parts and members of the Church.
pns12 vmb vvi cs d vbb np1 p-acp np1, cs d p-acp dt n1 vbb n2 cc n2 pp-f dt n1.
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Did I say we might doubt Ecclesiam in Ecclesia quaerere? Why? no doubt Guests they are.
Did I say we might doubt Church in Ecclesia quaerere? Why? no doubt Guests they Are.
vdd pns11 vvi pns12 vmd vvi np1 p-acp np1 fw-la? q-crq? dx n1 n2 pns32 vbr.
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They were invited to the wedding, and so guests;
They were invited to the wedding, and so guests;
pns32 vbdr vvn p-acp dt n1, cc av n2;
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They are in the company of those who were called to the feast, and so of that Church and Congregation.
They Are in the company of those who were called to the feast, and so of that Church and Congregation.
pns32 vbr p-acp dt n1 pp-f d r-crq vbdr vvn p-acp dt n1, cc av pp-f d n1 cc n1.
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11041
All this they may be, even guests cum privilegio; they may partake of all Church-prerogatives, be washed in Christs laver, frequent his house, sit-down at his table,
All this they may be, even guests cum privilegio; they may partake of all Church prerogatives, be washed in Christ laver, frequent his house, sit-down At his table,
av-d d pns32 vmb vbi, av n2 fw-la fw-la; pns32 vmb vvi pp-f d n2, vbb vvn p-acp npg1 n1, vvi po31 n1, j p-acp po31 n1,
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and yet for all this be questioned, nay be thrust out of doors, and cast into utter darkness.
and yet for all this be questioned, nay be thrust out of doors, and cast into utter darkness.
cc av p-acp d d vbb vvn, uh-x vbb vvn av pp-f n2, cc vvn p-acp j n1.
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11043
The Cardinal maketh it a controversie, and methinks a needless one, Whether magni & manifesti peccatores, great and open sinners,
The Cardinal makes it a controversy, and methinks a needless one, Whither magni & manifesti Peccatores, great and open Sinners,
dt n1 vvz pn31 dt n1, cc vvz dt j pi, cs fw-la cc fw-la n2, j cc j n2,
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11044
and reprobates, be not members of the true Church. And it is the Heresie forsooth of Wickliff, Hus and Calvin to deny it. Novum crimen, Cai Caesar!
and Reprobates, be not members of the true Church. And it is the Heresy forsooth of Wickliffe, Hus and calvin to deny it. Novum crimen, Cai Caesar!
cc n2-jn, vbb xx n2 pp-f dt j n1. cc pn31 vbz dt n1 uh pp-f np1, zz cc np1 pc-acp vvi pn31. fw-la fw-la, np1 np1!
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11045
Shall I say, a new heresie, and till of late unheard of? No;
Shall I say, a new heresy, and till of late unheard of? No;
vmb pns11 vvi, dt j n1, cc c-acp pp-f j j pp-f? uh-dx;
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a plain truth it is, and St. Augustine long since cryed it up with an Absit; Absit ut monstra illa in membris illius Columbae computentur; Lib. 2. contra Crescon.
a plain truth it is, and Saint Augustine long since cried it up with an Absit; Absit ut Monstra illa in membris Illius Columbae computentur; Lib. 2. contra Crescon.
dt j n1 pn31 vbz, cc n1 np1 av-j c-acp vvd pn31 a-acp p-acp dt vvb; fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la; np1 crd fw-la np1.
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11047
Don. God forbid that these monsters should be reputed members of that innocent Dove? Can we conceive Christs body with dry arms and dead parts? and the City of God to be inhabited by devils? Or is it possible Christs members should be thrown into hell? Indeed let the Church be,
Don. God forbid that these monsters should be reputed members of that innocent Dove? Can we conceive Christ body with dry arms and dead parts? and the city of God to be inhabited by Devils? Or is it possible Christ members should be thrown into hell? Indeed let the Church be,
n1 np1 vvb cst d n2 vmd vbi vvn n2 pp-f d j-jn n1? vmb pns12 vvi npg1 n1 p-acp j n2 cc j n2? cc dt n1 pp-f np1 pc-acp vbi vvn p-acp n2? cc vbz pn31 j npg1 n2 vmd vbi vvn p-acp n1? np1 vvb dt n1 vbb,
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11048
as he makes and presents it, visibilis & palpabilis, a Church that may be seen and felt.
as he makes and presents it, visibilis & palpabilis, a Church that may be seen and felt.
c-acp pns31 vvz cc vvz pn31, fw-la cc fw-la, dt n1 cst vmb vbi vvn cc vvn.
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11049
Let her have a body, as well as a soul, as St. Augustine gives her:
Let her have a body, as well as a soul, as Saint Augustine gives her:
vvb pno31 vhi dt n1, c-acp av c-acp dt n1, c-acp n1 np1 vvz pno31:
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11050
And then members they are, but not intrinsecùs, and in occulto intus, as St. Augustine speaks, not intrinsecally, in that Collection of Saints;
And then members they Are, but not intrinsecùs, and in occulto intus, as Saint Augustine speaks, not intrinsically, in that Collection of Saints;
cc av n2 pns32 vbr, cc-acp xx n2, cc p-acp fw-la fw-la, p-acp n1 np1 vvz, xx av-j, p-acp d n1 pp-f n2;
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11051
not veritate finis, as himself confesseth, to that end and purpose they are called; Nominals, not Reals;
not veritate finis, as himself Confesses, to that end and purpose they Are called; Nominals, not Reals;
xx fw-la fw-la, p-acp px31 vvz, p-acp d n1 cc n1 pns32 vbr vvn; n2-jn, xx n2;
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numero, non merito; in number, not in weight; equivocal members;numero, non merito; in number, not in weight; equivocal members;
n1, fw-fr fw-la; p-acp n1, xx p-acp n1; j n2;
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11053
as we call a painted hand a Hand, and a dead man a Man. But we had rather let the Cardinal tell us what members they are. Capilli sunt, ungues, mali humores; they are his own words.
as we call a painted hand a Hand, and a dead man a Man. But we had rather let the Cardinal tell us what members they Are. Capill sunt, ungues, mali Humors; they Are his own words.
c-acp pns12 vvb dt j-vvn n1 dt n1, cc dt j n1 dt n1 cc-acp pns12 vhd av-c vvb dt n1 vvb pno12 r-crq n2 pns32 vbr. np1 fw-la, n2, fw-la n2; pns32 vbr po31 d n2.
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11054
The true Christian is placed in the body as an Eye, or an Ear, or a Hand, or a Foot:
The true Christian is placed in the body as an Eye, or an Ear, or a Hand, or a Foot:
dt j np1 vbz vvn p-acp dt n1 p-acp dt n1, cc dt n1, cc dt n1, cc dt n1:
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11055
But the wicked, what are they? Even as the Hair, or Nayls, or bad Humors in the body:
But the wicked, what Are they? Even as the Hair, or Nails, or bad Humours in the body:
cc-acp dt j, r-crq vbr pns32? j c-acp dt n1, cc n2, cc j n2 p-acp dt n1:
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11056
Cives non cives, such members of Christs Church as Traitours are of a Common-wealth, as Cataline and Cethegus were at Rome;Cives non cives, such members of Christ Church as Traitors Are of a Commonwealth, as Cataline and Cethegus were At Room;
np1 fw-fr fw-la, d n2 pp-f npg1 n1 p-acp n2 vbr pp-f dt n1, c-acp np1 cc np1 vbdr p-acp n1;
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11057
members that would eat-out the very bowels of their body, and subvert Church and Christ and all.
members that would eat-out the very bowels of their body, and subvert Church and christ and all.
n2 cst vmd j dt j n2 pp-f po32 n1, cc vvi n1 cc np1 cc d.
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11058
But we will not funem contentionis ducere, as Tertullian speaks, teaseout the controversie too far.
But we will not funem contentionis ducere, as Tertullian speaks, teaseout the controversy too Far.
cc-acp pns12 vmb xx fw-la fw-la fw-la, p-acp np1 vvz, av dt n1 av av-j.
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11059
Upon the upshot we shall find that we are fallen upon that fallacy which by the Logicians is called Ignoratio elenchi. We fight in a mist, and mistake the question quite.
Upon the upshot we shall find that we Are fallen upon that fallacy which by the Logicians is called Ignoratio elenchi. We fight in a missed, and mistake the question quite.
p-acp dt n1 pns12 vmb vvi cst pns12 vbr vvn p-acp d n1 r-crq p-acp dt n2 vbz vvn fw-la fw-la. pns12 vvb p-acp dt n1, cc vvb dt n1 av.
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11060
Let us joyn issue, agree upon the NONLATINALPHABET, the matter in hand, let the face of the Church be the same,
Let us join issue, agree upon the, the matter in hand, let the face of the Church be the same,
vvb pno12 vvi n1, vvb p-acp dt, dt n1 p-acp n1, vvb dt n1 pp-f dt n1 vbb dt d,
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11061
and not vary and change colour in our alteration, and the question is stated, the controversie at an end.
and not vary and change colour in our alteration, and the question is stated, the controversy At an end.
cc xx vvi cc vvi n1 p-acp po12 n1, cc dt n1 vbz vvn, dt n1 p-acp dt n1.
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11062
For it is agreed upon on all hands, That Christ hath a Floor to be purged;
For it is agreed upon on all hands, That christ hath a Floor to be purged;
p-acp pn31 vbz vvn p-acp p-acp d n2, cst np1 vhz dt n1 pc-acp vbi vvn;
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11063
That there are Tares amongst his Wheat;
That there Are Tares among his Wheat;
cst a-acp vbr n2 p-acp po31 n1;
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11064
That at the marriage of the Kings Sons, though the guests perceive it not, the King when he comes will spy some one or other that hath not on his wedding-garment;
That At the marriage of the Kings Sons, though the guests perceive it not, the King when he comes will spy Some one or other that hath not on his Wedding garment;
cst p-acp dt n1 pp-f dt ng1 n2, cs dt n2 vvb pn31 xx, dt n1 c-crq pns31 vvz vmb vvi d crd cc n-jn cst vhz xx p-acp po31 n1;
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11065
That in the Church of God mali miscentur bonis, the Evil are mingled with the Good, to file them to an edge and brightness, saith Gregory.
That in the Church of God mali miscentur bonis, the Evil Are mingled with the Good, to file them to an edge and brightness, Says Gregory.
cst p-acp dt n1 pp-f np1 fw-la fw-la fw-la, dt j-jn vbr vvn p-acp dt j, pc-acp vvi pno32 p-acp dt n1 cc n1, vvz np1.
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11066
Call them Guests, Friends, Christians, Members of the Church; give them what titles you please: syllabae non salvant; Heaven we may gain by violence, but not by spells and inchantment.
Call them Guests, Friends, Christians, Members of the Church; give them what titles you please: syllabae non salvant; Heaven we may gain by violence, but not by spells and enchantment.
n1 pno32 n2, n2, np1, n2 pp-f dt n1; vvb pno32 r-crq n2 pn22 vvb: fw-la fw-fr fw-fr; n1 pns12 vmb vvi p-acp n1, cc-acp xx p-acp n2 cc n1.
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11067
Names and titles will not save us. Write the Devil, saith Bede, calculo candido, in a fair character, in white silver letters,
Names and titles will not save us. writ the devil, Says Bede, calculo candido, in a fair character, in white silver letters,
n2 cc n2 vmb xx vvi pno12. n1 dt n1, vvz np1, fw-la n1, p-acp dt j n1, p-acp j-jn n1 n2,
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11068
yet he is a Devil still, and his signification is Darkness.
yet he is a devil still, and his signification is Darkness.
av pns31 vbz dt n1 av, cc po31 n1 vbz n1.
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11090
but a cold welcome, to invite a guest, and then ask him how he came thither. but a cold welcome, to invite a guest, and then ask him how he Come thither.
p-acp dt j-jn n-jn, pc-acp vvi dt n1, cc av vvb pno31 c-crq pns31 vvd av.
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But this King we know is never angry without cause:
But this King we know is never angry without cause:
p-acp d n1 pns12 vvb vbz av-x j p-acp n1:
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11069
Write out an Aegyptians name with chalk, yet who will say an Aethiopian is white? Paint Thersites in Achilles 's armor, will it stile him valiant? A lame commendation it is to be a Christian in a picture;
writ out an egyptians name with chalk, yet who will say an aethiopian is white? Paint Thersites in Achilles is armour, will it style him valiant? A lame commendation it is to be a Christian in a picture;
n1 av dt njp2 n1 p-acp n1, av q-crq vmb vvi dt jp vbz j-jn? vvb np1 p-acp np1 vbz n1, vmb pn31 n1 pno31 j? dt j n1 pn31 vbz pc-acp vbi dt njp p-acp dt n1;
(37) sermon (DIV1)
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11070
to have a name only that we live, to give-up no more than our names to Christ,
to have a name only that we live, to give-up no more than our names to christ,
p-acp vhb dt n1 av-j cst pns12 vvb, p-acp j av-dx av-dc cs po12 n2 p-acp np1,
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11071
and take no more from him than his;
and take no more from him than his;
cc vvb av-dx dc p-acp pno31 cs png31;
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11072
to come into the Church by the water of Baptism, and to go-out by a deluge of sin.
to come into the Church by the water of Baptism, and to go-out by a deluge of since.
pc-acp vvi p-acp dt n1 p-acp dt n1 pp-f n1, cc p-acp j p-acp dt n1 pp-f n1.
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11073
A poor comfort, to be the Kings guest, and be questioned; intrare ut exeamus, to enter into his courts, and then be turned out of doors.
A poor Comfort, to be the Kings guest, and be questioned; intrare ut exeamus, to enter into his Courts, and then be turned out of doors.
dt j n1, pc-acp vbi dt ng1 n1, cc vbi vvn; fw-la fw-la fw-la, pc-acp vvi p-acp po31 n2, cc av vbi vvn av pp-f n2.
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11074
This is the cafe of the Guest here, who in a throng was as good as the best,
This is the cafe of the Guest Here, who in a throng was as good as the best,
d vbz dt zz pp-f dt n1 av, r-crq p-acp dt n1 vbds a-acp j c-acp dt js,
(37) sermon (DIV1)
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11075
as well apparelled, as well prepared as any; but coram Deo, in the Kings eyes, naked and miserable;
as well appareled, as well prepared as any; but coram God, in the Kings eyes, naked and miserable;
c-acp av vvn, c-acp av vvn p-acp d; cc-acp fw-la fw-la, p-acp dt ng1 n2, j cc j;
(37) sermon (DIV1)
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11076
and is therefore questioned, Quomodo HUC INTRASTI? How camest thou in hither? Which is our next Part.
and is Therefore questioned, Quomodo HUC INTRASTI? How camest thou in hither? Which is our next Part.
cc vbz av vvn, np1 fw-la fw-la? c-crq vvd2 pns21 p-acp av? r-crq vbz po12 ord n1
(37) sermon (DIV1)
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11077
The King is moved at the sight of the guests; and one of them he questions.
The King is moved At the sighed of the guests; and one of them he questions.
dt n1 vbz vvn p-acp dt n1 pp-f dt n2; cc crd pp-f pno32 pns31 n2.
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11078
Affections are commotions, saith the Philosopher. They make an earth-quake in us: they move us to speak oftentimes what otherwise we would not.Affections Are commotions, Says the Philosopher. They make an earthquake in us: they move us to speak oftentimes what otherwise we would not.
n2 vbr n2, vvz dt n1. pns32 vvb dt n1 p-acp pno12: pns32 vvb pno12 pc-acp vvi av q-crq av pns12 vmd xx.
(37) sermon (DIV1)
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11079
Commonly then the language is violent and peremptory;
Commonly then the language is violent and peremptory;
av-j av dt n1 vbz j cc j;
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11080
not in cold terms, and by way of a plain declaration of our mind, but by a sudden and abrupt interrogation.
not in cold terms, and by Way of a plain declaration of our mind, but by a sudden and abrupt interrogation.
xx p-acp j-jn n2, cc p-acp n1 pp-f dt j n1 pp-f po12 n1, cc-acp p-acp dt j cc j n1.
(37) sermon (DIV1)
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11081
Thus in Fear, What shall I do? saith the Steward, in Love; How fair art thou, oh my beloved? saith Christ to his Church: in Anger;
Thus in fear, What shall I do? Says the Steward, in Love; How fair art thou, o my Beloved? Says christ to his Church: in Anger;
av p-acp n1, q-crq vmb pns11 vdi? vvz dt n1, p-acp n1; c-crq j vb2r pns21, uh po11 j-vvn? vvz np1 p-acp po31 n1: p-acp n1;
(37) sermon (DIV1)
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11082
Who made thee a judge? say the to Moses; in Admiration; NONLATINALPHABET, saith the Apostles of the Temple, What stones, and what buildings are these. Who made thee a judge? say thee to Moses; in Admiration;, Says the Apostles of the Temple, What stones, and what buildings Are these.
r-crq vvd pno21 dt n1? vvb pno32 p-acp np1; p-acp n1;, vvz dt n2 pp-f dt n1, r-crq n2, cc r-crq n2 vbr d.
(37) sermon (DIV1)
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11083
And here the King comesin, one would think, to welcome his guests; but upon the sight of an unpleasing object he is moved;
And Here the King comesin, one would think, to welcome his guests; but upon the sighed of an unpleasing Object he is moved;
cc av dt n1 n1, pi vmd vvi, pc-acp vvi po31 n2; cc-acp p-acp dt n1 pp-f dt j n1 pns31 vbz vvn;
(37) sermon (DIV1)
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11084
spying one there who had not on a wedding-garment, he is quick and round with him.spying one there who had not on a Wedding garment, he is quick and round with him.
vvg pi pc-acp r-crq vhd xx p-acp dt n1, pns31 vbz j cc av-j p-acp pno31.
(37) sermon (DIV1)
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11085
He says not, It is not well done to come naked: If you will taste of my dainties, you must bring your garment with you:
He Says not, It is not well done to come naked: If you will taste of my dainties, you must bring your garment with you:
pns31 vvz xx, pn31 vbz xx av vdn pc-acp vvi j: cs pn22 vmb vvi pp-f po11 n2-j, pn22 vmb vvi po22 n1 p-acp pn22:
(37) sermon (DIV1)
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11086
but, How cam'st thou in hither?
but, How camest thou in hither?
p-acp, c-crq vvd2 pns21 p-acp av?
(37) sermon (DIV1)
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11087
But what moved the King? What raised the storm? May we not set up a Quare against the Kings Quomodo? May we not ask why the King asketh how he came thither: How came he thither? Why? he was invited to come, he was sent for, and intreated kindly to come;
But what moved the King? What raised the storm? May we not Set up a Quare against the Kings Quomodo? May we not ask why the King asks how he Come thither: How Come he thither? Why? he was invited to come, he was sent for, and entreated kindly to come;
cc-acp q-crq vvd dt n1? q-crq vvd dt n1? vmb pns12 xx vvn a-acp dt fw-la p-acp dt ng1 np1? vmb pns12 xx vvi c-crq dt n1 vvz c-crq pns31 vvd av: q-crq vvd pns31 av? q-crq? pns31 vbds vvn pc-acp vvi, pns31 vbds vvn p-acp, cc vvd av-j pc-acp vvi;
(37) sermon (DIV1)
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11088
and he had been very unadvised if he had stayed behind. We know it cost some their lives; slain they were that refused.
and he had been very unadvised if he had stayed behind. We know it cost Some their lives; slave they were that refused.
cc pns31 vhd vbn av j cs pns31 vhd vvn a-acp. pns12 vvb pn31 vvi d po32 n2; vvn pns32 vbdr d vvn.
(37) sermon (DIV1)
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He is not as Man, that he should lye; is not as some men are, qui irascuntur quia irascuntur, who are angry because they are angry, whose Anger runneth round in a circle, He is not as Man, that he should lie; is not as Some men Are, qui irascuntur quia irascuntur, who Are angry Because they Are angry, whose Anger Runneth round in a circle,
pns31 vbz xx p-acp n1, cst pns31 vmd vvi; vbz xx p-acp d n2 vbr, fw-la fw-la fw-la fw-la, r-crq vbr j c-acp pns32 vbr j, rg-crq n1 vvz av-j p-acp dt n1,
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and begins and ends in it self.
and begins and ends in it self.
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Much less is God angry to shew his power, and to make his Anger the herald of his Autoritie;
Much less is God angry to show his power, and to make his Anger the herald of his authority;
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as it is observable in some men who have crept into some place and power, more than they merited;
as it is observable in Some men who have crept into Some place and power, more than they merited;
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Angry they will be, angry they must be, if it be but to shew what mischief they can do, what wonders they can work with a frown. No;
Angry they will be, angry they must be, if it be but to show what mischief they can do, what wonders they can work with a frown. No;
j pns32 vmb vbi, j pns32 vmb vbi, cs pn31 vbi cc-acp pc-acp vvi r-crq n1 pns32 vmb vdi, q-crq n2 pns32 vmb vvi p-acp dt n1. uh-dx;
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this King non nisi laesus irascitur; If he be angry, he is provoked: If he be moved, there is cause for it.
this King non nisi Laesus irascitur; If he be angry, he is provoked: If he be moved, there is cause for it.
d n1 fw-fr fw-la fw-la fw-la; cs pns31 vbb j, pns31 vbz vvn: cs pns31 vbb vvn, pc-acp vbz n1 p-acp pn31.
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And here is good cause indeed; we have toucht upon it before.
And Here is good cause indeed; we have touched upon it before.
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It is not in NONLATINALPHABET, his being there; it is in NONLATINALPHABET, his not having on a wedding-garment. This moved the King;
It is not in, his being there; it is in, his not having on a Wedding garment. This moved the King;
pn31 vbz xx p-acp, po31 vbg a-acp; pn31 vbz p-acp, po31 xx vhg p-acp dt n1. d vvd dt n1;
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this forced him to his NONLATINALPHABET, to his harsh interrogation;
this forced him to his, to his harsh interrogation;
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this call'd up the tempest, the wind, a wind that blows out of the Divels treasury.
this called up the tempest, the wind, a wind that blows out of the Devils treasury.
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O quale spectaculum malus in Ecclesia! Oh quale spectaculum malus in Ecclesia!
uh n1 fw-la fw-la p-acp np1!
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Oh what a horrid spectacle is an ill-apparelled, an unprepared at a wedding in the bride-chamber, a bad Christian in the Church of God.
O what a horrid spectacle is an ill-apparelled, an unprepared At a wedding in the bridechamber, a bad Christian in the Church of God.
uh q-crq dt j n1 vbz dt j, dt j p-acp dt n1 p-acp dt n1, dt j njp p-acp dt n1 pp-f np1.
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11104
God cannot come near him, but a tempest is moved round about him.
God cannot come near him, but a tempest is moved round about him.
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At the very sight of him he begins to ask questions, he is at QUOMODO streight.
At the very sighed of him he begins to ask questions, he is At QUOMODO straight.
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And we cannot easily say whether it be QUOMODO exprobrantis, or indignantis, or dolentis, or admirantis, or accusantis. Indeed it includes all:
And we cannot Easily say whither it be QUOMODO exprobrantis, or indignantis, or dolentis, or admirantis, or accusantis. Indeed it includes all:
cc pns12 vmbx av-j vvi cs pn31 vbb np1 fw-la, cc n2, cc fw-la, cc fw-la, cc fw-la. av pn31 vvz d:
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11107
For by way of upbraiding, in grief and anger, full of admiration at so strange neglect, the King proceeds against the Guest ex formula, formally and legally,
For by Way of upbraiding, in grief and anger, full of admiration At so strange neglect, the King proceeds against the Guest ex formula, formally and legally,
c-acp p-acp n1 pp-f vvg, p-acp n1 cc n1, j pp-f n1 p-acp av j n1, dt n1 vvz p-acp dt n1 fw-la fw-la, av-j cc av-j,
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as we use in our Courts of Justice.
as we use in our Courts of justice.
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Quomodo huc intrasti? it is stilus curiae, the set-form he useth at that great day of Judicature, at that day of wrath and retribution. It is a plain inditement:Quomodo huc intrasti? it is stilus Curiae, the Set form he uses At that great day of Judicature, At that day of wrath and retribution. It is a plain indictment:
np1 fw-la fw-la? pn31 vbz fw-la fw-la, dt n1 pns31 vvz p-acp d j n1 pp-f n1, p-acp d n1 pp-f n1 cc n1. pn31 vbz dt j n1:
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11110
Quomodo huc intrasti? is the bill of accusation; and non habens vestem nuptialem, the main article.Quomodo huc intrasti? is the bill of accusation; and non habens Vestment nuptialem, the main article.
np1 fw-la fw-la? vbz dt n1 pp-f n1; cc fw-fr fw-la vvi fw-la, dt j n1.
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We have now brought this Guest to his tryal, and must plead against him.
We have now brought this Guest to his trial, and must plead against him.
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Therefore we will resolve this Question (for so a Question may be resolved) into a Syllogisme.
Therefore we will resolve this Question (for so a Question may be resolved) into a Syllogism.
av pns12 vmb vvi d n1 (c-acp av dt n1 vmb vbi vvn) p-acp dt n1.
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And here the conclusion is primae veritatis, very evident, No man ought to come thus torn and ragged into the Kings court;
And Here the conclusion is primae veritatis, very evident, No man ought to come thus torn and ragged into the Kings court;
cc av dt n1 vbz fw-la fw-la, av j, dx n1 vmd pc-acp vvi av vvn cc j p-acp dt ng1 n1;
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No man to come to this marriage-feast without a wedding-garment; No execrable thing to be in Israel, no wicked profane person in the Church. No man to come to this Marriage-feast without a Wedding garment; No execrable thing to be in Israel, no wicked profane person in the Church.
dx n1 pc-acp vvi p-acp d n1 p-acp dt n1; dx j n1 pc-acp vbi p-acp np1, dx j j n1 p-acp dt n1.
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A very principle in Divinity, one would think, undenyable, unquestionable, and which needs no demonstration.
A very principle in Divinity, one would think, undeniable, unquestionable, and which needs no demonstration.
dt j n1 p-acp n1, pi vmd vvi, j, j, cc r-crq vvz dx n1.
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Saul amongst the Prophets is not so absur'd and strange a sight as Judas amongst the Disciples of Christ, or an Infidel amongst Christians.Saul among the prophets is not so absurd and strange a sighed as Judas among the Disciples of christ, or an Infidel among Christians.
np1 p-acp dt ng1 vbz xx av j cc j dt n1 p-acp np1 p-acp dt n2 pp-f np1, cc dt n1 p-acp np1.
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I say, a principle it is in Divinity, No coming to Christ without Faith and Charity. But NONLATINALPHABET.
I say, a principle it is in Divinity, No coming to christ without Faith and Charity. But.
pns11 vvb, dt n1 pn31 vbz p-acp n1, dx n-vvg p-acp np1 p-acp n1 cc n1. p-acp.
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Such is the unreasonableness of Sin and Impiety, that it denyeth principles, corrups and perverts the Gospel, rejects the truth, gives the lye to Scripture, contradicts Christ,
Such is the unreasonableness of since and Impiety, that it denyeth principles, corrups and perverts the Gospel, rejects the truth, gives the lie to Scripture, contradicts christ,
d vbz dt n1 pp-f n1 cc n1, cst pn31 vvz n2, n2 cc vvz dt n1, vvz dt n1, vvz dt n1 p-acp n1, vvz np1,
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and would overthrow the whole body of Christian policie.
and would overthrow the Whole body of Christian policy.
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The guest here no doubt knew the Kings coat and colours, what garments he was to come in:
The guest Here no doubt knew the Kings coat and colours, what garments he was to come in:
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11121
But in an obstinate rudeness he thinks them not worth the wearing.
But in an obstinate rudeness he thinks them not worth the wearing.
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11122
To the King he goes in his old rags, to the feast with his rebellion and ingratitude about him.
To the King he Goes in his old rags, to the feast with his rebellion and ingratitude about him.
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11123
How camest thou in hither? Why ask we him the question: He is condemned already.How camest thou in hither? Why ask we him the question: He is condemned already.
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11124
Let the next Verse take hold of him, TOLLE, ET LIGA, Take him away, bind him hand and foot, cast him into utter darkness.
Let the next Verse take hold of him, TAKE, ET LIGA, Take him away, bind him hand and foot, cast him into utter darkness.
vvb dt ord n1 vvb vvi pp-f pno31, uh, fw-fr np1, vvb pno31 av, vvb pno31 n1 cc n1, vvd pno31 p-acp j n1.
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11125
But we must follow the Kings method here. The King, we see, doth not punish before he questions;
But we must follow the Kings method Here. The King, we see, does not Punish before he questions;
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nor doth he question without reason.
nor does he question without reason.
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There is a QUARE to this QUOMODO, a Why to this How, Why he came thither, and, How he came thither. Upon just calculation we shall find there be many arguments and unavoidable reasons against him,
There is a QUARE to this QUOMODO, a Why to this How, Why he Come thither, and, How he Come thither. Upon just calculation we shall find there be many Arguments and unavoidable Reasons against him,
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why he should not thus have come. And we draw them first from the Persons;
why he should not thus have come. And we draw them First from the Persons;
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the Person inviting, a King; and the Persons invited, no Kings, I am sure, but beggars rather, poor and maimed, taken out of the high-wayes and streets, places of no refuge or shelter.
the Person inviting, a King; and the Persons invited, no Kings, I am sure, but beggars rather, poor and maimed, taken out of the highways and streets, places of no refuge or shelter.
dt n1 vvg, dt n1; cc dt n2 vvn, dx n2, pns11 vbm j, cc-acp n2 av-c, j cc vvn, vvn av pp-f dt n2 cc n2, n2 pp-f dx n1 cc n1.
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11130
And these lead us to the rest; the invitation, gracious, and by an honorable way, his servants; the Feast, a royal feast; the Place, the Bridegroom's chamber;
And these led us to the rest; the invitation, gracious, and by an honourable Way, his Servants; the Feast, a royal feast; the Place, the Bridegroom's chamber;
cc d vvb pno12 p-acp dt n1; dt n1, j, cc p-acp dt j n1, po31 n2; dt n1, dt j n1; dt n1, dt ng1 n1;
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11131
lastly, the Garment, an honorable wear taken out of the Kings own wardrobe. The King came-in: That is the first.
lastly, the Garment, an honourable wear taken out of the Kings own wardrobe. The King came-in: That is the First.
ord, dt n1, dt j n1 vvn av pp-f dt n2 d n1. dt n1 j: cst vbz dt ord.
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11132
A working word, full of efficacy, able to becalm a storm, to allay a tumult, to quench rebellion.
A working word, full of efficacy, able to becalm a storm, to allay a tumult, to quench rebellion.
dt j-vvg n1, j pp-f n1, j pc-acp vvi dt n1, pc-acp vvi dt n1, pc-acp vvi n1.
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11133
It is the KING. The very word strikes revenge thorough us, and remembers us of our duty and allegiance.
It is the KING. The very word strikes revenge through us, and remembers us of our duty and allegiance.
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11134
The Stoick tells us, NONLATINALPHABET, All duties are measured by relations.
The Stoic tells us,, All duties Are measured by relations.
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11135
And of all relations the first and highest is that of a Subject to a King.
And of all relations the First and highest is that of a Subject to a King.
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11136
If I be a King, where is my honour? saith God And if God saith it, who is King of Kings, not to fall down is Treason; to neglect him, Rebellion; and Rebellion is Witchcraft;If I be a King, where is my honour? Says God And if God Says it, who is King of Kings, not to fallen down is Treason; to neglect him, Rebellion; and Rebellion is Witchcraft;
cs pns11 vbb dt n1, q-crq vbz po11 n1? vvz np1 cc cs np1 vvz pn31, r-crq vbz n1 pp-f n2, xx pc-acp vvi a-acp vbz n1; pc-acp vvi pno31, n1; cc n1 vbz n1;
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11137
and Witchcraft implies a compact with the Devil, the enemy of God and all Goodness: And such a league is Treason.
and Witchcraft Implies a compact with the devil, the enemy of God and all goodness: And such a league is Treason.
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11138
Where Nazianzene tells us that Christ is a King;
Where Nazianzene tells us that christ is a King;
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11139
he adds withall, Ecquis hoc nomen incassum audierit? Shall any hear or take this name in vain? Is God our King? Then every word of his must be our motion, and drive us about.
he adds withal, Equites hoc Nome in cassum audierit? Shall any hear or take this name in vain? Is God our King? Then every word of his must be our motion, and drive us about.
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11140
If he say, Come, we must come; and if he say, Go, we must go; and if he say, Do this, we must do it.
If he say, Come, we must come; and if he say, Go, we must go; and if he say, Do this, we must do it.
cs pns31 vvb, vvb, pns12 vmb vvi; cc cs pns31 vvb, vvb, pns12 vmb vvi; cc cs pns31 vvb, vdb d, pns12 vmb vdi pn31.
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11141
Now his word is CUSTODI VESTIMENTA, That we should keep our garments, and look what apparel we come in.
Now his word is CUSTODI VESTIMENTA, That we should keep our garments, and look what apparel we come in.
av po31 n1 vbz np1 fw-la, cst pns12 vmd vvi po12 n2, cc vvb r-crq n1 pns12 vvb p-acp.
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11142
If when the Devil hath stript us, or hath put upon us strange apparel, upon I know not what presumption we approach God's courts, it is a slight; and a Slight is Treason.
If when the devil hath stripped us, or hath put upon us strange apparel, upon I know not what presumption we approach God's Courts, it is a slight; and a Slight is Treason.
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11143
It is a plain NOLUMUS HUNC REGNARE, We will not that this King should raign over us.
It is a plain NOLUMUS HUNC REIGN, We will not that this King should Reign over us.
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11144
We will not admit of his absolute power, that he shall enjoyn us what apparel he please, and entertain us upon conditions.
We will not admit of his absolute power, that he shall enjoin us what apparel he please, and entertain us upon conditions.
pns12 vmb xx vvi pp-f po31 j n1, cst pns31 vmb vvi pno12 r-crq n1 pns31 vvb, cc vvb pno12 p-acp n2.
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11145
If we may not break our fast with God, and surfet at the Devils Table; if we may not come to his feast with the Devils livery;
If we may not break our fast with God, and surfeit At the Devils Table; if we may not come to his feast with the Devils livery;
cs pns12 vmb xx vvi po12 n1 p-acp np1, cc vvi p-acp dt ng1 n1; cs pns12 vmb xx vvi p-acp po31 n1 p-acp dt ng1 n1;
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11146
then nolumus hunc regnare, we groan under him as under a cruel Tyrant, we cast-off our allegiance, and un-king him;
then nolumus hunc Reign, we groan under him as under a cruel Tyrant, we cast-off our allegiance, and unking him;
av fw-la fw-la fw-la, pns12 vvb p-acp pno31 a-acp p-acp dt j n1, pns12 j po12 n1, cc n1 pno31;
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11147
his requests and his commands, his letters and his proclamations, his counsels and his precepts, all are hard and harsh sayings; who can bear them? And now tell me, Is not this to decree for Satan, to prefer Sin before Grace,
his requests and his commands, his letters and his Proclamations, his Counsels and his Precepts, all Are hard and harsh sayings; who can bear them? And now tell me, Is not this to Decree for Satan, to prefer since before Grace,
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and the Devil before God, and in a strange contempt to declare the precedencie for our adversary? Is not this, in Clemen 's phrase, NONLATINALPHABET;
and the devil before God, and in a strange contempt to declare the precedency for our adversary? Is not this, in Clement is phrase,;
cc dt n1 p-acp np1, cc p-acp dt j n1 pc-acp vvi dt n1 p-acp po12 n1? vbz xx d, p-acp np1 vbz n1,;
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to make God contemptible? Sure this argument à personâ will reach home, and warrant us to meet the Guest with a Quomodo, and ask him the question, How he dareth thus come to a King? It makes up the Imprimis against him,to make God contemptible? Sure this argument à personâ will reach home, and warrant us to meet the Guest with a Quomodo, and ask him the question, How he dareth thus come to a King? It makes up the Imprimis against him,
pc-acp vvi np1 j? av-j d n1 fw-fr fw-la vmb vvi av-an, cc vvb pno12 pc-acp vvi dt n1 p-acp dt np1, cc vvb pno31 dt n1, c-crq pns31 vvz av vvn p-acp dt n1? pn31 vvz a-acp dt fw-la p-acp pno31,
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11150
and brings him in guilty of no less crime then Treason and Rebellion.
and brings him in guilty of no less crime then Treason and Rebellion.
cc vvz pno31 p-acp j pp-f dx dc n1 cs n1 cc n1.
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11151
But we may exalt this consideration, and re-inforce the argument, by transferring the QUOMODO from the person of the King to the Guest, QUOMODO TU? how camest Thou in hither? Thou my liege-servant and sworn subject? For we know,
But we may exalt this consideration, and reinforce the argument, by transferring the QUOMODO from the person of the King to the Guest, QUOMODO TU? how camest Thou in hither? Thou my liege-servant and sworn Subject? For we know,
cc-acp pns12 vmb vvi d n1, cc j dt n1, p-acp vvg dt np1 p-acp dt n1 pp-f dt n1 p-acp dt n1, np1 fw-la? q-crq vvd2 pns21 p-acp av? pns21 po11 n1 cc j-vvn n-jn? c-acp pns12 vvb,
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11152
though Gods kingdome be as large as the whole Universe, though God be King of all the Earth, yet his name is great in Israel.
though God's Kingdom be as large as the Whole Universe, though God be King of all the Earth, yet his name is great in Israel.
cs ng1 n1 vbb a-acp j c-acp dt j-jn n1, cs np1 vbb n1 pp-f d dt n1, av po31 n1 vbz j p-acp np1.
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His throne is in the Church.
His throne is in the Church.
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In our PATER NOSTER we begin as Sons, and call God Father; but we end as Subjects,
In our PATER NOSTER we begin as Sons, and call God Father; but we end as Subject's,
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and acknowledge the kingdome to be His. Again, QUOMODO TU? How camest Thou in hither? Thou, who hast given thy name to Christ,
and acknowledge the Kingdom to be His. Again, QUOMODO TU? How camest Thou in hither? Thou, who hast given thy name to christ,
cc vvi dt n1 pc-acp vbi np1 av, np1 fw-la? c-crq vvd2 pns21 p-acp av? pns21, r-crq vh2 vvn po21 n1 p-acp np1,
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and wast a Christian, when thou couldst not name Christ:
and wast a Christian, when thou Couldst not name christ:
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11157
Thou, who shouldst shed thy bloud for him, yet trampled on his, and, as much as in thee lyeth, crucifie him afresh? This is circumstantia aggravans, a circumstance that hath weight in it, talent-weight.Thou, who Shouldst shed thy blood for him, yet trampled on his, and, as much as in thee lies, crucify him afresh? This is Circumstance aggravans, a circumstance that hath weight in it, talent-weight.
pns21, r-crq vmd2 vvi po21 n1 p-acp pno31, av vvn p-acp png31, cc, c-acp d c-acp p-acp pno21 vvz, vvi pno31 av? d vbz fw-la n2-j, dt n1 cst vhz n1 p-acp pn31, n1.
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11158
For the Grammarian will tell us, Plus est prodere quà m oppugnare, to Betray is more than to defie,
For the Grammarian will tell us, Plus est prodere quà m oppugnare, to Betray is more than to defy,
p-acp dt n1 vmb vvi pno12, fw-fr fw-la fw-la fw-la fw-la, pc-acp vvi vbz dc cs pc-acp vvi,
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11159
and a Traytor worse than an open Enemy.
and a Traitor Worse than an open Enemy.
cc dt n1 av-jc cs dt j n1.
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11160
That Malice which whispers in a corner, or worketh in a vault, is more dangerous than that which is proclaimed by the drum.
That Malice which whispers in a corner, or works in a vault, is more dangerous than that which is proclaimed by the drum.
cst n1 r-crq vvz p-acp dt n1, cc vvz p-acp dt n1, vbz av-dc j cs d r-crq vbz vvn p-acp dt n1.
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11161
Judas was worse than the Jews, his Kiss more piercing than the Spear, and this Guest here more bloudy than those Murderers. It was a charitable wariness and a wary charity in that holy Father St. Augustine to suspend his censure,
Judas was Worse than the jews, his Kiss more piercing than the Spear, and this Guest Here more bloody than those Murderers. It was a charitable wariness and a wary charity in that holy Father Saint Augustine to suspend his censure,
np1 vbds jc cs dt np2, po31 n1 av-dc j-vvg cs dt n1, cc d n1 av av-dc j cs d n2. pn31 vbds dt j n1 cc dt j n1 p-acp d j n1 n1 np1 pc-acp vvi po31 n1,
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11162
and not suddenly to give sentence against a Heretick whose conversation was pious.
and not suddenly to give sentence against a Heretic whose Conversation was pious.
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Whether were more damnable, a bad Catholick or a just Heretick, he would not by any means determine.
Whither were more damnable, a bad Catholic or a just Heretic, he would not by any means determine.
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But Aquinas layeth it down for a positive truth, Graviùs peccat fidelis quà m infidelis propter Sacramenta fidei, quibus contumeliam facit.
But Aquinas Layeth it down for a positive truth, Graviùs peccat Fidelis quà m Infidels propter Sacraments fidei, quibus contumeliam facit.
p-acp np1 vvz pn31 a-acp p-acp dt j n1, npg1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la.
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11165
The same sin makes a deeper dye in a Christian then in an Infidel, and leaves a stain not only on the person,
The same since makes a Deeper die in a Christian then in an Infidel, and leaves a stain not only on the person,
dt d n1 vvz dt jc-jn n1 p-acp dt njp av p-acp dt n1, cc vvz dt n1 xx av-j p-acp dt n1,
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but also on his Profession, and flings contumely on the very Sacraments of Faith;
but also on his Profession, and flings contumely on the very Sacraments of Faith;
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whereas in an Infidel it hath not so deadly an effect, but is veiled and shadowed by Ignorance,
whereas in an Infidel it hath not so deadly an Effect, but is veiled and shadowed by Ignorance,
cs p-acp dt n1 pn31 vhz xx av j dt n1, cc-acp vbz vvn cc vvn p-acp n1,
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and borrows an excuse from Infidelity it self.
and borrows an excuse from Infidelity it self.
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11169
For Ignorance is circumstantia allevians, a lessning circumstance, and doth abate and take off from the sinfulness of Sin. Which maketh our Saviour give sentence against Capernaum even for Sodom it self.
For Ignorance is Circumstance allevians, a lessening circumstance, and does abate and take off from the sinfulness of Sin. Which makes our Saviour give sentence against Capernaum even for Sodom it self.
p-acp n1 vbz fw-la fw-la, dt vvg n1, cc vdz vvi cc vvi a-acp p-acp dt n1 pp-f np1 r-crq vvz po12 n1 vvb n1 p-acp np1 av p-acp np1 pn31 n1.
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11170
Though Sin be Sin in all, yet the person doth aggravate, and extend, and multiply it.
Though since be since in all, yet the person does aggravate, and extend, and multiply it.
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11171
Oh the paradox of our misery! Our Christianity shall accuse us, and our Happiness undo us.
O the paradox of our misery! Our Christianity shall accuse us, and our Happiness undo us.
uh dt n1 pp-f po12 n1! np1 np1 vmb vvi pno12, cc po12 n1 vvb pno12.
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11172
At the day of judgment it shall be easier for a miscreant Turk, than for a bad Christian,
At the day of judgement it shall be Easier for a miscreant Turk, than for a bad Christian,
p-acp dt n1 pp-f n1 pn31 vmb vbi jc p-acp dt n1 np1, cs p-acp dt j njp,
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and the King be more terrible to this Guest here, than to a stranger. The Person, ye see, is a main circumstance;
and the King be more terrible to this Guest Here, than to a stranger. The Person, you see, is a main circumstance;
cc dt n1 vbb av-dc j p-acp d n1 av, cs p-acp dt n1. dt n1, pn22 vvb, vbz dt j n1;
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11174
a King to be slighted, and his Guest to slight him, his Subject to contemn him: A high contempt.
a King to be slighted, and his Guest to slight him, his Subject to contemn him: A high contempt.
dt n1 pc-acp vbi vvn, cc po31 n1 pc-acp vvi pno31, po31 j-jn pc-acp vvi pno31: dt j n1.
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11175
But, in the next place, the Invitation will heighten it.
But, in the next place, the Invitation will heighten it.
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Tantus tanti tantillum; That a King should invite a Beggar, send his servants to intreat him to a feast,Tantus tanti Tantillum; That a King should invite a Beggar, send his Servants to entreat him to a feast,
fw-la fw-la fw-la; cst dt n1 vmd vvi dt n1, vvb po31 n2 pc-acp vvi pno31 p-acp dt n1,
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and that at the marriage of his son, makes the benefit a wonder, and the neglect as strange,
and that At the marriage of his son, makes the benefit a wonder, and the neglect as strange,
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and that all should be thought but a parable, no history; no history ever yielding the like example.
and that all should be Thought but a parable, no history; no history ever yielding the like Exampl.
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For what is this Man, that he should thus be honor'd? or what is this King, that he should invite him? Was he bound by any prae-contract or prae-obligation? Did his justice or his honor lye upon it? or could he not feast without him? We cannot conceive thus of the King. No;
For what is this Man, that he should thus be honoured? or what is this King, that he should invite him? Was he bound by any precontract or prae-obligation? Did his Justice or his honour lie upon it? or could he not feast without him? We cannot conceive thus of the King. No;
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He might have left this man in the streets and high-wayes, amongst the poor, the blind, and the maimed, naked to every storm and tempest, open to the violence and shock of every temptation, amongst men as impotent as himself, not able to succour him, not able to succour themselves.
He might have left this man in the streets and highways, among the poor, the blind, and the maimed, naked to every storm and tempest, open to the violence and shock of every temptation, among men as impotent as himself, not able to succour him, not able to succour themselves.
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But NONLATINALPHABET, saith St. James, of his own will, NONLATINALPHABET, according to the good pleasure of his will, he sends for him; messengers are dispatcht;
But, Says Saint James, of his own will,, according to the good pleasure of his will, he sends for him; messengers Are dispatched;
p-acp, vvz n1 np1, pp-f po31 d n1,, vvg p-acp dt j n1 pp-f po31 n1, pns31 vvz p-acp pno31; n2 vbr vvn;
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11182
and they bespeak him in the same form they do the rest, Come unto the marriage. But this may be but a complement, and no more.
and they bespeak him in the same from they do the rest, Come unto the marriage. But this may be but a compliment, and no more.
cc pns32 vvb pno31 p-acp dt d n1 pns32 vdb dt n1, vvb p-acp dt n1. p-acp d vmb vbi p-acp dt n1, cc dx av-dc.
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11183
And there are that make little more of it. What say we then to Go, compell them to come in.
And there Are that make little more of it. What say we then to Go, compel them to come in.
cc pc-acp vbr cst vvb av-j av-dc pp-f pn31. q-crq vvb pns12 av p-acp vvb, vvb pno32 pc-acp vvi p-acp.
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This, I hope, is in earnest: And this he did.
This, I hope, is in earnest: And this he did.
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His invitation was so hearty, his beseechings so vehement, his request so serious, that it might seem to be violence,
His invitation was so hearty, his beseechings so vehement, his request so serious, that it might seem to be violence,
po31 n1 vbds av j, po31 n2-vvg av j, po31 n1 av j, cst pn31 vmd vvi pc-acp vbi n1,
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and did bear the shew of a compulsion.
and did bear the show of a compulsion.
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11187
Not that God compels any, or necessitates them to that end he intends, as some conceive;
Not that God compels any, or necessitates them to that end he intends, as Some conceive;
xx cst np1 vvz d, cc vvz pno32 p-acp d n1 pns31 vvz, c-acp d vvb;
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11188
Who, because all power is his, will needs have him shew it all in every purpose,
Who, Because all power is his, will needs have him show it all in every purpose,
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so irresistibly, as if that of the Baptist were true in the letter that God out of stones did raise up children unto Abraham.
so irresistibly, as if that of the Baptist were true in the Letter that God out of stones did raise up children unto Abraham.
av av-j, c-acp cs d pp-f dt n1 vbdr j p-acp dt n1 cst np1 av pp-f n2 vdd vvi a-acp n2 p-acp np1.
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11190
For as he is powerful, and can do all things, so he is wise too,
For as he is powerful, and can do all things, so he is wise too,
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11191
and sweetly disposeth all things, accomplishing his will by those means he in his eternal wisdom knows best;
and sweetly Disposeth all things, accomplishing his will by those means he in his Eternal Wisdom knows best;
cc av-j vvz d n2, vvg po31 n1 p-acp d n2 pns31 p-acp po31 j n1 vvz js;
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11192
using indeed his power, but not violence; working effectually upon our souls, that we do not actually resist;
using indeed his power, but not violence; working effectually upon our Souls, that we do not actually resist;
vvg av po31 n1, cc-acp xx n1; vvg av-j p-acp po12 n2, cst pns12 vdb xx av-j vvi;
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11193
per suaviductionem, say the Schools, leading us powerfully, but sweetly, to that end his prae-determinate will hath set down.per suaviductionem, say the Schools, leading us powerfully, but sweetly, to that end his praedeterminate will hath Set down.
fw-la fw-la, vvb dt n2, vvg pno12 av-j, cc-acp av-j, p-acp d n1 po31 j n1 vhz vvn a-acp.
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11194
When he invites us to his Church militant, mittit servos, he sends his servants:
When he invites us to his Church militant, Sends servos, he sends his Servants:
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and when he establisheth and buildeth us up for his Church triumphant, mittit servos, he useth that means also:
and when he Establisheth and builds us up for his Church triumphant, Sends servos, he uses that means also:
cc c-crq pns31 vvz cc vvz pno12 a-acp p-acp po31 n1 j, fw-fr fw-la, pns31 vvz cst vvz av:
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11196
He instructs, he corrects, he exhorts, he commands, he threatens, and he promiseth: He is NONLATINALPHABET, saith Clemens, various and manifold in his operation.
He instructs, he corrects, he exhorts, he commands, he threatens, and he promises: He is, Says Clemens, various and manifold in his operation.
pns31 vvz, pns31 vvz, pns31 vvz, pns31 vvz, pns31 vvz, cc pns31 vvz: pns31 vbz, vvz np1, j cc j p-acp po31 n1.
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11197
There is lightning with his thunder, counsel in his threats, light with his fire, discipline in his tryals, hony with his gall,
There is lightning with his thunder, counsel in his Treats, Light with his fire, discipline in his trials, honey with his Gall,
pc-acp vbz n1 p-acp po31 n1, n1 p-acp po31 n2, j p-acp po31 n1, n1 p-acp po31 n2, n1 p-acp po31 n1,
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11198
and his most bitter prescripts are not only sweet, but cordials. Now all these will make it an invitation at least;
and his most bitter prescripts Are not only sweet, but cordials. Now all these will make it an invitation At least;
cc po31 av-ds j n2 vbr xx av-j j, cc-acp n2. av d d vmb vvi pn31 dt n1 p-acp ds;
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11199
and if we rightly weigh them, lay them in the ballance, and they will put it out of all doubt that this Invitation was serious;
and if we rightly weigh them, lay them in the balance, and they will put it out of all doubt that this Invitation was serious;
cc cs pns12 av-jn vvb pno32, vvd pno32 p-acp dt n1, cc pns32 vmb vvi pn31 av pp-f d n1 cst d n1 vbds j;
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that the King sent for the man ad convivium, non ad notam; not to commit him, as some phansie, but to entertain him;
that the King sent for the man ad Convivium, non ad notam; not to commit him, as Some fancy, but to entertain him;
cst dt n1 vvd p-acp dt n1 fw-la fw-la, fw-la fw-la fw-la; xx pc-acp vvi pno31, c-acp d n1, cc-acp pc-acp vvi pno31;
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11201
not to a censure, but to a banquet; to have made him a guest, not a spectacle.
not to a censure, but to a banquet; to have made him a guest, not a spectacle.
xx p-acp dt n1, cc-acp p-acp dt n1; pc-acp vhi vvn pno31 dt n1, xx dt n1.
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11202
We cannot then (to press this argument) but lay the blame on the Guest,
We cannot then (to press this argument) but lay the blame on the Guest,
pns12 vmbx av (pc-acp vvi d n1) cc-acp vvd dt n1 p-acp dt n1,
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11203
and implead him of perverse obstinacy. His neck was stiff; no perswasions could bow him: his heart was adamant;
and implead him of perverse obstinacy. His neck was stiff; no persuasions could bow him: his heart was adamant;
cc vvi pno31 pp-f j n1. po31 n1 vbds j; dx n2 vmd vvi pno31: po31 n1 vbds n1;
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11204
no love, no fear could soften it.
no love, no Fear could soften it.
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11205
And withal we must acknowledge that Faith and Charity are a useful wear, without which Gods purpose to us is frustrate, and his love lost;
And withal we must acknowledge that Faith and Charity Are a useful wear, without which God's purpose to us is frustrate, and his love lost;
cc av pns12 vmb vvi d n1 cc n1 vbr dt j n1, p-acp r-crq n2 vvb p-acp pno12 vbz vvi, cc po31 n1 vvn;
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11206
without which we come to his table, and are not fed;
without which we come to his table, and Are not fed;
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11207
without which his earnest beseechings, his bowels, his compassion, his promises, his threatnings, all are in vain.
without which his earnest beseechings, his bowels, his compassion, his promises, his threatenings, all Are in vain.
p-acp r-crq po31 j n2-vvg, po31 n2, po31 n1, po31 n2, po31 n2-vvg, d vbr p-acp j.
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11208
And further we carry not this consideration. The Invitation leads us to the Feast. (And that is our next point.) NONLATINALPHABET,
And further we carry not this consideration. The Invitation leads us to the Feast. (And that is our next point.),
cc av-jc pns12 vvb xx d n1. dt n1 vvz pno12 p-acp dt n1. (cc cst vbz po12 ord n1.),
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11209
as the Father calls it, a splendid and magnificent feast; NONLATINALPHABET, a delicious banquet; COENA MAGNA, that great Supper, with an emphasis;
as the Father calls it, a splendid and magnificent feast;, a delicious banquet; COENA MAGNA, that great Supper, with an emphasis;
c-acp dt n1 vvz pn31, dt j cc j n1;, dt j n1; fw-la fw-la, cst j n1, p-acp dt n1;
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11210
in which the bread is Manna, and the Manna everlasting; the water Wine, and the wine Nectar;
in which the bred is Manna, and the Manna everlasting; the water Wine, and the wine Nectar;
p-acp r-crq dt n1 vbz n1, cc dt n1 j; dt n1 n1, cc dt n1 n1;
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11211
in which the cates are Antidotes, and the Antidotes pleasant; the Food is Physick, and the Physick restorative;
in which the cates Are Antidotes, and the Antidotes pleasant; the Food is Physic, and the Physic restorative;
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11212
where He that makes the feast is the Feast, and he that feeds thee is thy Bread. This is the Feast.
where He that makes the feast is the Feast, and he that feeds thee is thy Bred. This is the Feast.
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11213
And the King hath spread and prepared his table, that we should taste and see how gracious he is.
And the King hath spread and prepared his table, that we should taste and see how gracious he is.
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11764
For as he sins not against the former precept, who, as occasion shall offer it self,
For as he Sins not against the former precept, who, as occasion shall offer it self,
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11214
For, as God made Light first, that he might make his other creatures in the light; so St. Augustine:
For, as God made Light First, that he might make his other creatures in the Light; so Saint Augustine:
p-acp, c-acp np1 vvd j ord, cst pns31 vmd vvi po31 j-jn n2 p-acp dt n1; av n1 np1:
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and he made that first, ut cernerentur quae fecerat, so St. Ambrose; that the creatures might see one another:
and he made that First, ut cernerentur Quae fecerat, so Saint Ambrose; that the creatures might see one Another:
cc pns31 vvd cst ord, fw-la fw-la fw-la fw-la, av n1 np1; cst dt n2 vmd vvi pi j-jn:
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for frustrà essent si non viderentur, saith the Father, they had been to no purpose if there had not been light to discover them:
for frustrà essent si non viderentur, Says the Father, they had been to no purpose if there had not been Light to discover them:
c-acp fw-la n-jn fw-mi fw-fr fw-la, vvz dt n1, pns32 vhd vbn pc-acp dx n1 cs pc-acp vhd xx vbn j pc-acp vvi pno32:
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Even so the King here hath made ready his dinner, prepared his viands, that we should taste how sweet they are.
Even so the King Here hath made ready his dinner, prepared his viands, that we should taste how sweet they Are.
av-j av dt n1 av vhz vvn j po31 n1, vvd po31 n2, cst pns12 vmd vvi c-crq j pns32 vbr.
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If they be not tasted, they are not dainties; and if it be not digested, it is not a Feast.
If they be not tasted, they Are not dainties; and if it be not digested, it is not a Feast.
cs pns32 vbb xx vvn, pns32 vbr xx n2-j; cc cs pn31 vbb xx vvn, pn31 vbz xx dt n1.
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And as by Light we see God in his creatures, so by Faith we taste him in his benefits.
And as by Light we see God in his creatures, so by Faith we taste him in his benefits.
cc c-acp p-acp n1 pns12 vvb np1 p-acp po31 n2, av p-acp n1 pns12 vvb pno31 p-acp po31 n2.
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If there be no Light, his creatures are in vain: and if no Faith, his Feast is lost;
If there be no Light, his creatures Are in vain: and if no Faith, his Feast is lost;
cs pc-acp vbb dx n1, po31 n2 vbr p-acp j: cc cs dx n1, po31 n1 vbz vvn;
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11221
Is the King deluded, who is the very formal object of our Faith. Facit multorum insidelitas ut non omnibus nascatur qui omnibus natus est, saith St. Ambrose.
Is the King deluded, who is the very formal Object of our Faith. Facit multorum insidelitas ut non omnibus nascatur qui omnibus Born est, Says Saint Ambrose.
vbz dt n1 vvn, r-crq vbz dt av j n1 pp-f po12 n1. fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvz n1 np1.
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Christ is born to all, is a true proposition. Infidelity only makes it heretical. Joy to all people, the Angels song, a true ditty; christ is born to all, is a true proposition. Infidelity only makes it heretical. Joy to all people, the Angels song, a true ditty;
np1 vbz vvn p-acp d, vbz dt j n1. n1 av-j vvz pn31 j. n1 p-acp d n1, dt ng1 n1, dt j n1;
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Infidelity drops on it, and so it is false prickt. The Feast here is a publick feast;
Infidelity drops on it, and so it is false pricked. The Feast Here is a public feast;
n1 vvz p-acp pn31, cc av pn31 vbz j vvn. dt n1 av vbz dt j n1;
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the want of a Garment only, Nakedness and Unbelief, thrust the guest out of doors;
the want of a Garment only, Nakedness and Unbelief, thrust the guest out of doors;
dt n1 pp-f dt n1 av-j, n1 cc n1, vvd dt n1 av pp-f n2;
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and so to him the feast is no feast, the meat is no food, the wine is no drink, and heaven is no paradise.
and so to him the feast is no feast, the meat is no food, the wine is no drink, and heaven is no paradise.
cc av p-acp pno31 dt n1 vbz dx n1, dt n1 vbz dx n1, dt n1 vbz dx n1, cc n1 vbz dx n1.
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Now to be a guest, and spoil the feast; to have leave to sit down, and not be prepared to eat;
Now to be a guest, and spoil the feast; to have leave to fit down, and not be prepared to eat;
av pc-acp vbi dt n1, cc vvi dt n1; pc-acp vhi n1 pc-acp vvi a-acp, cc xx vbi vvn pc-acp vvi;
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to make Manna unpleasant, and Christ himself unsavory; is a foul rudeness and a rude ingratitude:
to make Manna unpleasant, and christ himself unsavoury; is a foul rudeness and a rude ingratitude:
pc-acp vvi n1 j, cc np1 px31 j; vbz dt j n1 cc dt j n1:
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But then if to take away the relish from a feast be so, what is it to poyson it? If this Manna by the Guests negligence breed worms, and stink;
But then if to take away the relish from a feast be so, what is it to poison it? If this Manna by the Guests negligence breed worms, and stink;
cc-acp av cs pc-acp vvi av dt n1 p-acp dt n1 vbb av, q-crq vbz pn31 pc-acp vvi pn31? cs d n1 p-acp dt n2 n1 vvi n2, cc n1;
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if he make his Physick his bane, and Life it self deadly;
if he make his Physic his bane, and Life it self deadly;
cs pns31 vvb po31 n1 po31 n1, cc n1 pn31 n1 j;
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what thunder will be loud enough? what QUOMODO, what Interrogation will serve to accuse him? QUOMODO HUC, How came he hither, ad coenam Agni, Leoninis dentibus? to the Supper of the Lamb, with Lyons teeth? nay, viperinis dentibus, with viperous Ingratitude and Infidelity, to poyson the very fountain of life? Oh the want of a Garment, Nakedness,
what thunder will be loud enough? what QUOMODO, what Interrogation will serve to accuse him? QUOMODO HUC, How Come he hither, ad coenam Agni, Leoninis dentibus? to the Supper of the Lamb, with Lyons teeth? nay, viperinis dentibus, with viperous Ingratitude and Infidelity, to poison the very fountain of life? O the want of a Garment, Nakedness,
q-crq n1 vmb vbi j av-d? q-crq np1, r-crq n1 vmb vvi pc-acp vvi pno31? np1 fw-la, q-crq vvd pns31 av, fw-la fw-la fw-la, np1 fw-la? p-acp dt n1 pp-f dt n1, p-acp ng2 n2? uh-x, fw-la fw-la, p-acp j n1 cc n1, pc-acp vvi dt j n1 pp-f n1? uh dt n1 pp-f dt n1, n1,
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and Disobedience to the Gospel, what mischief it works! It not only depriveth of a benefit, but makes a benefit a punishment.
and Disobedience to the Gospel, what mischief it works! It not only depriveth of a benefit, but makes a benefit a punishment.
cc n1 p-acp dt n1, r-crq n1 pn31 vvz! pn31 xx av-j vvz pp-f dt n1, cc-acp vvz dt n1 dt n1.
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It turns my bread into stone, and my wine into wormwood, and this wormwood into poyson;
It turns my bred into stone, and my wine into wormwood, and this wormwood into poison;
pn31 vvz po11 n1 p-acp n1, cc po11 n1 p-acp n1, cc d n1 p-acp n1;
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11233
It makes the Gospel as killing as the Law, Christ an adversary, and Jesus a destroyer.
It makes the Gospel as killing as the Law, christ an adversary, and jesus a destroyer.
pn31 vvz dt n1 c-acp vvg p-acp dt n1, np1 dt n1, cc np1 dt n1.
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11234
And further we need not press this argument, but carry our meditations to the next, the circumstance of the Place.
And further we need not press this argument, but carry our meditations to the next, the circumstance of the Place.
cc av-jc pns12 vvb xx vvi d n1, cc-acp vvb po12 n2 p-acp dt ord, dt n1 pp-f dt n1.
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11235
It was Sponsi thalamus, the Bridegrooms Bed-chamber.
It was Sponsi thalamus, the Bridegrooms Bedchamber.
pn31 vbds fw-la fw-la, dt n2 n1.
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11236
QUOMODO HUC, How he came hither thus ill apparalled, he may well be askt the question.QUOMODO HUC, How he Come hither thus ill appareled, he may well be asked the question.
np1 fw-la, c-crq pns31 vvd av av av-jn vvn, pns31 vmb av vbi vvn dt n1.
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11237
The Orator tells us, magna vis loci, That the circumstance of Place carries with it a command, and forbids rudeness and uncivility.
The Orator tells us, Magna vis loci, That the circumstance of Place carries with it a command, and forbids rudeness and uncivility.
dt n1 vvz pno12, fw-la fw-fr fw-la, cst dt n1 pp-f n1 vvz p-acp pn31 dt n1, cc vvz n1 cc n1.
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11238
To dance in the market-place, to sport it in a charnel-house, to wanton it at the altar, is a soloecisme in behaviour:
To dance in the marketplace, to sport it in a Charnel house, to wanton it At the altar, is a solecism in behaviour:
p-acp n1 p-acp dt n1, pc-acp vvi pn31 p-acp dt n1, p-acp j-jn pn31 p-acp dt n1, vbz dt n1 p-acp n1:
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11239
To do a thing NONLATINALPHABET, saith Basil, without respect to the place it is done in, is a great absurdity.
To do a thing, Says Basil, without respect to the place it is done in, is a great absurdity.
pc-acp vdi dt n1, vvz np1, p-acp n1 p-acp dt n1 pn31 vbz vdn p-acp, vbz dt j n1.
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11240
DE NON TEMERANDIS ECCLESIIS, That holy places should not be profaned, is a good Title, a whip to drive profaneness out of the Temple.DE NON TEMERANDIS ECCLESIIS, That holy places should not be profaned, is a good Title, a whip to drive profaneness out of the Temple.
fw-fr fw-fr fw-la fw-la, cst j n2 vmd xx vbi vvn, vbz dt j n1, dt n1 pc-acp vvi n1 av pp-f dt n1.
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11241
Now this place here is holy, the Princes Bride-chamber, the Church of God.
Now this place Here is holy, the Princes Bridechamber, the Church of God.
av d n1 av vbz j, dt ng1 n1, dt n1 pp-f np1.
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11242
What should any do here then without a Garment? To come to the Lords Feast,
What should any doe Here then without a Garment? To come to the lords Feast,
q-crq vmd d n1 av av p-acp dt n1? p-acp vvi p-acp dt n2 vvb,
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11243
and behave our selves as if we were at the Devils table; To be profane in Bethel, and Devils in the House of God;
and behave our selves as if we were At the Devils table; To be profane in Bethel, and Devils in the House of God;
cc vvi po12 n2 c-acp cs pns12 vbdr p-acp dt ng1 n1; pc-acp vbi j p-acp np1, cc n2 p-acp dt n1 pp-f np1;
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11244
To be in the light, and walk as children of darkness; I know not what to stile it:
To be in the Light, and walk as children of darkness; I know not what to style it:
pc-acp vbi p-acp dt n1, cc vvi p-acp n2 pp-f n1; pns11 vvb xx r-crq pc-acp n1 pn31:
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11245
But certainly we may set a QUOMODO upon it, and ask this Guest how he came hither? For as this place is sanctus, holy,
But Certainly we may Set a QUOMODO upon it, and ask this Guest how he Come hither? For as this place is Sanctus, holy,
cc-acp av-j pns12 vmb vvi dt np1 p-acp pn31, cc vvi d n1 c-crq pns31 vvd av? c-acp c-acp d n1 vbz n1, j,
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11246
so is it terribilis also, a dreadful place, as Jacob speaketh.
so is it Terrible also, a dreadful place, as Jacob speaks.
av vbz pn31 fw-la av, dt j n1, p-acp np1 vvz.
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11247
The presence of God, of his Angels, of his elect, maketh the Church, as Solomon speaks, terrible as an armie with banners. Now in this army not to sight;
The presence of God, of his Angels, of his elect, makes the Church, as Solomon speaks, terrible as an army with banners. Now in this army not to sighed;
dt n1 pp-f np1, pp-f po31 n2, pp-f po31 j-vvn, vv2 dt n1, c-acp np1 vvz, j c-acp dt n1 p-acp n2. av p-acp d n1 xx p-acp n1;
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11248
in this order to break rank; where I should be terrible, to be afraid; where I should conquer, to run away;
in this order to break rank; where I should be terrible, to be afraid; where I should conquer, to run away;
p-acp d n1 pc-acp vvi n1; c-crq pns11 vmd vbi j, pc-acp vbi j; c-crq pns11 vmd vvi, pc-acp vvi av;
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11249
is a strange forgetfulness, a forgetfulness of the ground whereon I stand:
is a strange forgetfulness, a forgetfulness of the ground whereon I stand:
vbz dt j n1, dt n1 pp-f dt n1 c-crq pns11 vvb:
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11250
St. Paul calls it a walking disorderly, and a plain despising of the Church of God. Such a place should have such apparel;
Saint Paul calls it a walking disorderly, and a plain despising of the Church of God. Such a place should have such apparel;
n1 np1 vvz pn31 dt vvg av-j, cc dt j vvg pp-f dt n1 pp-f np1. d dt n1 vmd vhi d n1;
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11251
a Bride-chamber, a wedding-garment. For without this garment no staying in the chamber.
a Bridechamber, a Wedding garment. For without this garment no staying in the chamber.
dt n1, dt n1. c-acp p-acp d n1 dx n-vvg p-acp dt n1.
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11252
Want of Faith bringeth an Anathema with it, and shuts out of the Church without an excommunication.
Want of Faith brings an Anathema with it, and shuts out of the Church without an excommunication.
n1 pp-f n1 vvz dt n1 p-acp pn31, cc vvz av pp-f dt n1 p-acp dt n1.
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11253
And so the Guest here doth not only depretiare ecclesiam, as Tertullian speaketh, slight the Bride-chamber, undervalue the Church, but may be further challenged for letting slip the opportunity of his own welfare.
And so the Guest Here does not only depretiare Church, as Tertullian speaks, slight the Bridechamber, undervalue the Church, but may be further challenged for letting slip the opportunity of his own welfare.
cc av dt n1 av vdz xx av-j fw-la fw-la, p-acp np1 vvz, j dt n1, vvi dt n1, p-acp vmb vbi av-jc vvn p-acp vvg n1 dt n1 pp-f po31 d n1.
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11254
Not cloathing of the poor is one of the articles against them on the left hand:Not clothing of the poor is one of the Articles against them on the left hand:
xx n1 pp-f dt j vbz pi pp-f dt n2 p-acp pno32 p-acp dt j n1:
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And being in the room, and not tasting of the feast, will thrust this Guest out of doors into utter darkness. Good God! what an incongruous thing is it to be made a prisoner in the Princes Bride-chamber? to be clog'd with fetters in a place of liberty? to gather stones where we might take-up Diamonds? to be drowned in the Ark? to dye in our Physicians arms, with our cordials about us? to go per portam coeli in gehennam, through the gates of paradise into hell-fire? The very Place, the Church, is a great motive, a remembrance unto us that we put on our best apparel.
And being in the room, and not tasting of the feast, will thrust this Guest out of doors into utter darkness. Good God! what an incongruous thing is it to be made a prisoner in the Princes Bridechamber? to be clogged with fetters in a place of liberty? to gather stones where we might take-up Diamonds? to be drowned in the Ark? to die in our Physicians arms, with our cordials about us? to go per portam coeli in gehennam, through the gates of paradise into hell-fire? The very Place, the Church, is a great motive, a remembrance unto us that we put on our best apparel.
cc vbg p-acp dt n1, cc xx vvg pp-f dt n1, vmb vvi d n1 av pp-f n2 p-acp j n1. j np1 r-crq dt j n1 vbz pn31 pc-acp vbi vvn dt n1 p-acp dt ng1 n1? pc-acp vbi vvn p-acp n2 p-acp dt n1 pp-f n1? pc-acp vvi n2 c-crq pns12 vmd j n2? pc-acp vbi vvn p-acp dt n1? pc-acp vvi p-acp po12 n2 n2, p-acp po12 n2 p-acp pno12? pc-acp vvi fw-la fw-la fw-la p-acp fw-la, p-acp dt n2 pp-f n1 p-acp n1? dt j n1, dt n1, vbz dt j n1, dt n1 p-acp pno12 cst pns12 vvd p-acp po12 js n1.
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But if we come thither, naked and unprepared, then it will be a terrible argument against us.
But if we come thither, naked and unprepared, then it will be a terrible argument against us.
p-acp cs pns12 vvb av, j cc j, cs pn31 vmb vbi dt j n1 p-acp pno12.
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11257
We pass from the Place, to our last circumstance, the Garment it self, taken out I told you, of the Kings own wardrobe.
We pass from the Place, to our last circumstance, the Garment it self, taken out I told you, of the Kings own wardrobe.
pns12 vvb p-acp dt n1, p-acp po12 ord n1, dt n1 pn31 n1, vvn av pns11 vvd pn22, pp-f dt n2 d n1.
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11258
For as God presents unto us our happiness under most sweet allurements, and calls it a Feast, so he tenders unto us the means of our happiness in the name of a Garment; a garment, not of Sack-cloth,
For as God presents unto us our happiness under most sweet allurements, and calls it a Feast, so he tenders unto us the means of our happiness in the name of a Garment; a garment, not of sackcloth,
p-acp c-acp np1 vvz p-acp pno12 po12 n1 p-acp ds j n2, cc vvz pn31 dt n1, av pns31 vvz p-acp pno12 dt n2 pp-f po12 n1 p-acp dt n1 pp-f dt n1; dt n1, xx pp-f n1,
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11259
but a wedding-garment; not tunica molesta, a garment to torture us, a garment of shame,
but a Wedding garment; not tunica molesta, a garment to torture us, a garment of shame,
cc-acp dt n1; xx fw-la fw-la, dt n1 pc-acp vvi pno12, dt n1 pp-f n1,
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11260
but an honorable wear, that we should be as willing to put it on as our own cloths.
but an honourable wear, that we should be as willing to put it on as our own clothes.
cc-acp dt j n1, cst pns12 vmd vbi a-acp j pc-acp vvi pn31 a-acp p-acp po12 d n2.
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11261
Let us view the materials of it, and we shall find it worth our wearing. Made-up it is not of the hairs of Beasts, or the labour of the Silk-worm,
Let us view the materials of it, and we shall find it worth our wearing. Made-up it is not of the hairs of Beasts, or the labour of the Silkworm,
vvb pno12 vvi dt n2-jn pp-f pn31, cc pns12 vmb vvi pn31 j po12 n-vvg. j pn31 vbz xx pp-f dt n2 pp-f n2, cc dt n1 pp-f dt n1,
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11262
but è visceribus Jesu Christi, out of the very bowels of the Kings Son. His bowels were torn, his flesh harrowed, his bloud shed.
but è visceribus Jesu Christ, out of the very bowels of the Kings Son. His bowels were torn, his Flesh harrowed, his blood shed.
cc-acp fw-la fw-la np1 fw-la, av pp-f dt j n2 pp-f dt ng1 n1 po31 n2 vbdr vvn, po31 n1 vvd, po31 n1 vvn.
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11263
What? to make us a Feast to sit down at. It is true: But withal to weave us a garment to wear.
What? to make us a Feast to fit down At. It is true: But withal to weave us a garment to wear.
q-crq? pc-acp vvi pno12 dt n1 pc-acp vvi a-acp p-acp. pn31 vbz j: cc-acp av pc-acp vvi pno12 dt n1 pc-acp vvi.
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11264
Clavus penetrans factus est mihi clavus reserans, saith St. Bernard;Clavus penetrans factus est mihi clavus reserans, Says Saint Bernard;
np1 fw-la fw-la fw-la fw-la fw-la fw-la, vvz n1 np1;
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11265
The Spear that opened his side is made a Key to open his bowels and compassion, the materials of this Garment;
The Spear that opened his side is made a Key to open his bowels and compassion, the materials of this Garment;
dt n1 cst vvd po31 n1 vbz vvn dt n1 pc-acp vvi po31 n2 cc n1, dt n2-jn pp-f d n1;
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11266
a Key to open his Wardrobe, as well as his Bed-chamber.
a Key to open his Wardrobe, as well as his Bedchamber.
dt n1 pc-acp vvi po31 n1, c-acp av c-acp po31 n1.
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11267
Wilt thou make a Feast of Christ? Thou must make a Garment of him too.
Wilt thou make a Feast of christ? Thou must make a Garment of him too.
vm2 pns21 vvi dt n1 pp-f np1? pns21 vmb vvi dt n1 pp-f pno31 av.
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11268
Wilt thou feed on him? Thou must put him on also as the Apostle speaks.
Wilt thou feed on him? Thou must put him on also as the Apostle speaks.
vm2 pns21 vvi p-acp pno31? pns21 vmb vvi pno31 p-acp av p-acp dt n1 vvz.
(37) sermon (DIV1)
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11269
For we cannot imagine that our Salvation is finis adaequatus, the sole end of Christs sufferings.
For we cannot imagine that our Salvation is finis adaequatus, the sole end of Christ sufferings.
c-acp pns12 vmbx vvi cst po12 n1 vbz fw-la fw-la, dt j n1 pp-f npg1 n2.
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11270
That we should be partakers of his glory, that is one end indeed, the very Feast:
That we should be partakers of his glory, that is one end indeed, the very Feast:
cst pns12 vmd vbb n2 pp-f po31 n1, cst vbz crd n1 av, dt j n1:
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11271
but there is another, that we should be partakers of his divine nature, that is the Garment.
but there is Another, that we should be partakers of his divine nature, that is the Garment.
cc-acp pc-acp vbz j-jn, cst pns12 vmd vbb n2 pp-f po31 j-jn n1, cst vbz dt n1.
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11289
a King to awake his Fear, the Invitation to kindle his Love, the Feast to raise his Desire, the Place his Admiration, and the Garment his Diligence:
a King to awake his fear, the Invitation to kindle his Love, the Feast to raise his Desire, the Place his Admiration, and the Garment his Diligence:
dt n1 pc-acp vvi po31 n1, dt n1 pc-acp vvi po31 n1, dt n1 pc-acp vvi po31 n1, dt n1 po31 n1, cc dt n1 po31 n1:
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Called to glory and vertue. Not to vertue without glory: that were against the Goodness of the King: Nor to Glory without virtue: that were against his Justice. Take our Election: Called to glory and virtue. Not to virtue without glory: that were against the goodness of the King: Nor to Glory without virtue: that were against his justice. Take our Election:
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We are chosen to obedience through sanctification of the Spirit. Take our Redemption: We are delivered, that we might serve him without fear. Take our Calling:
We Are chosen to Obedience through sanctification of the Spirit. Take our Redemption: We Are Delivered, that we might serve him without Fear. Take our Calling:
pns12 vbr vvn p-acp n1 p-acp n1 pp-f dt n1. vvb po12 n1: pns12 vbr vvn, cst pns12 vmd vvi pno31 p-acp n1. vvb po12 vvg:
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We are called unto holiness. In all our passages, in all our approaches to happiness, an eye is to be had to the Garment as well as to the Feast:
We Are called unto holiness. In all our passages, in all our Approaches to happiness, an eye is to be had to the Garment as well as to the Feast:
pns12 vbr vvn p-acp n1. p-acp d po12 n2, p-acp d po12 n2 p-acp n1, dt n1 vbz pc-acp vbi vhn p-acp dt n1 c-acp av c-acp p-acp dt n1:
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For though every step to heaven be a type of our eternal station there, and our Garment of Grace a fair representation of our robe of Glory;
For though every step to heaven be a type of our Eternal station there, and our Garment of Grace a fair representation of our robe of Glory;
c-acp cs d n1 p-acp n1 vbb dt n1 pp-f po12 j n1 a-acp, cc po12 n1 pp-f n1 dt j n1 pp-f po12 n1 pp-f n1;
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yet is not every step Heaven, nor Grace Glory.
yet is not every step Heaven, nor Grace Glory.
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Christ, as he is the Foundation to build upon, so is the Way to walk in.
christ, as he is the Foundation to built upon, so is the Way to walk in.
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As he is NONLATINALPHABET, the price of our redemption, so he became so NONLATINALPHABET, that he might be a patern of sanctity for us to take-out and follow, that we may be NONLATINALPHABET, holy and unblamable. The Garment is the condition, and certainly no hard one.
As he is, the price of our redemption, so he became so, that he might be a pattern of sanctity for us to take-out and follow, that we may be, holy and Unblamable. The Garment is the condition, and Certainly not hard one.
p-acp pns31 vbz, dt n1 pp-f po12 n1, av pns31 vvd av, cst pns31 vmd vbi dt n1 pp-f n1 p-acp pno12 p-acp j cc vvi, cst pns12 vmb vbi, j cc j. dt n1 vbz dt n1, cc av-j xx av-j pi.
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For it is facilis & parabilis, easie to be procured.
For it is Facilis & parabilis, easy to be procured.
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Difficultatis patrocinium praeteximus segnitiei: If thou think it hard to work or wear it, it is because the fashion likes thee not.Difficultatis patrocinium praeteximus segnitiei: If thou think it hard to work or wear it, it is Because the fashion likes thee not.
fw-la fw-la fw-la fw-la: cs pns21 vvb pn31 j pc-acp vvi cc vvi pn31, pn31 vbz p-acp dt n1 vvz pno21 xx.
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We may boldly say, Nothing makes Christianity more difficult than the conceit that it is difficult.
We may boldly say, Nothing makes Christianity more difficult than the conceit that it is difficult.
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We should more freely run the ways of Gods commandments, if we did not laborem singere in praecepto, too oft imagine a Lyon in the way.
We should more freely run the ways of God's Commandments, if we did not laborem singer in praecepto, too oft imagine a lion in the Way.
pns12 vmd av-dc av-j vvi dt n2 pp-f npg1 n2, cs pns12 vdd xx fw-la n1 p-acp fw-la, av av vvi dt n1 p-acp dt n1.
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What need we any further witness? The guests that came with this man shall rise-up in judgment against him.
What need we any further witness? The guests that Come with this man shall rise-up in judgement against him.
q-crq vvb pns12 d jc n1? dt n2 cst vvd p-acp d n1 vmb j p-acp n1 p-acp pno31.
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It was as hard for them to procure or wear the Garment, and yet they did not complain of the condition.
It was as hard for them to procure or wear the Garment, and yet they did not complain of the condition.
pn31 vbds c-acp av-j c-acp pno32 pc-acp vvi cc vvi dt n1, cc av pns32 vdd xx vvi pp-f dt n1.
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Thus have we pleaded against this unprovident Guest, drawn articles out of this Interrogation, and set a QUOMODO upon each several circumstance:
Thus have we pleaded against this unprovident Guest, drawn Articles out of this Interrogation, and Set a QUOMODO upon each several circumstance:
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QUOMODO, How, to a King? How, a Subject, a Beggar to a King? How, being so graciously invited? How, to such a Feast? How, to such Place? Lastly, QUOMODO INVESTIS, How, without a garment, so fit a garment,QUOMODO, How, to a King? How, a Subject, a Beggar to a King? How, being so graciously invited? How, to such a Feast? How, to such Place? Lastly, QUOMODO INVESTIS, How, without a garment, so fit a garment,
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so glorious a garment? How camest thou in hither, not having on this wedding-garment? All these Motives, NONLATINALPHABET, the greatest and most winning, able to rowse up Stupidity it self, able to awake our most dull and dead affections;
so glorious a garment? How camest thou in hither, not having on this Wedding garment? All these Motives,, the greatest and most winning, able to rouse up Stupidity it self, able to awake our most dull and dead affections;
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the Majesty of a King to awe him, his Invitation to win him, the Feast to delight him, the Place to entice him, the Garment to affect him;
the Majesty of a King to awe him, his Invitation to win him, the Feast to delight him, the Place to entice him, the Garment to affect him;
dt n1 pp-f dt n1 pc-acp vvi pno31, po31 n1 pc-acp vvi pno31, dt n1 pc-acp vvi pno31, dt n1 pc-acp vvi pno31, dt n1 pc-acp vvi pno31;
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but to the King he is irreverent, to the Invitation stubborn, to the Feast contumelious, at the Place prophane,
but to the King he is irreverent, to the Invitation stubborn, to the Feast contumelious, At the Place profane,
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and the Garment he esteemed not.
and the Garment he esteemed not.
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All these, Irreverence, Ingratitude, Stubbornness, Profaneness, Neglect, Contempt, Rebellion, meeting and concentring themselves in a disobedient and unbelieving heart, are represented unto us under Nakedness and the Want of a Garment. And indeed this is all.
All these, Irreverence, Ingratitude, Stubbornness, Profaneness, Neglect, Contempt, Rebellion, meeting and concentring themselves in a disobedient and unbelieving heart, Are represented unto us under Nakedness and the Want of a Garment. And indeed this is all.
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Peccatum infidelitatis, quae tenentur omnia peccata, saith Aquinas: Infidelity is the abridgment and summary of all.Peccatum infidelitatis, Quae tenentur omnia Peccata, Says Aquinas: Infidelity is the abridgment and summary of all.
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For if the Gospel be hid to me, I am in darkness, and cannot discern the King from a common person,
For if the Gospel be hid to me, I am in darkness, and cannot discern the King from a Common person,
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nor his Invitation from a complement, nor his Feast from husks, nor his Table from the table of Devils, nor Bethel from Bethaven.
nor his Invitation from a compliment, nor his Feast from husks, nor his Table from the table of Devils, nor Bethel from Bethaven.
ccx po31 n1 p-acp dt n1, ccx po31 n1 p-acp n2, ccx po31 n1 p-acp dt n1 pp-f n2, ccx np1 p-acp np1.
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And therefore our Saviour sayes, If I had not come and spoken to them, they should have had no sin.
And Therefore our Saviour Says, If I had not come and spoken to them, they should have had no since.
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St. Augustines gloss is, Magnum aliquod peccatum sub generali nomine vult intelligi, That this general name of Sin did include some great sin, some sin paramount: And that sin is Infidelity. Saint Augustine's gloss is, Magnum aliquod peccatum sub generali nomine vult intelligi, That this general name of since did include Some great since, Some since paramount: And that since is Infidelity.
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This makes the Gospel as killing as the Law, and the bloud of Christ as vocal and loud for vengeance as that of Abel.
This makes the Gospel as killing as the Law, and the blood of christ as vocal and loud for vengeance as that of Abel.
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The Infidelity of the guest was far worse than that of a stranger.
The Infidelity of the guest was Far Worse than that of a stranger.
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We see here it brought the King to his QUOMODO, to question the Guest, and to silence him with a question,
We see Here it brought the King to his QUOMODO, to question the Guest, and to silence him with a question,
pns12 vvb av pn31 vvd dt n1 p-acp po31 np1, pc-acp vvi dt n1, cc pc-acp vvi pno31 p-acp dt n1,
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so to question him that he was to seek for an answer.
so to question him that he was to seek for an answer.
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Of whose Silence we shall say no more at this time but what St. Ambrose spake of AMA; It was negotiosum silentium, a busie, vocal silence.
Of whose Silence we shall say no more At this time but what Saint Ambrose spoke of AMA; It was negotiosum silentium, a busy, vocal silence.
pp-f rg-crq n1 pns12 vmb vvi av-dx dc p-acp d n1 cc-acp q-crq n1 np1 vvd pp-f np1; pn31 vbds fw-la fw-la, dt j, j n1.
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Conscientia loquebatur, ubi vox non audiebatur; His Conscience cryed aloud against him, when Shame and Sorrow had shut up his lips.Conscientia loquebatur, ubi vox non audiebatur; His Conscience cried aloud against him, when Shame and Sorrow had shut up his lips.
fw-la fw-la, fw-la fw-la fw-la fw-la; po31 n1 vvd av p-acp pno31, c-crq n1 cc n1 vhd vvn a-acp po31 n2.
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But he is placed here in this parable for an ensample to us on whom the ends of the world are come;
But he is placed Here in this parable for an ensample to us on whom the ends of the world Are come;
p-acp pns31 vbz vvn av p-acp d n1 p-acp dt n1 p-acp pno12 p-acp ro-crq dt n2 pp-f dt n1 vbr vvn;
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that, if we will not be muzzled and tongue-tyed, if we will have no NONLATINALPHABET, no linguarium, no muzzle to shut up our lips and stop our mouths at the coming of this great King, at that great day of Judicature, we be careful now to keep our garments, to reverence the King, to run when he calls, to make haste when he invites, to delight in the Feast, to fall down in his Courts,
that, if we will not be muzzled and tongue-tied, if we will have no, no linguarium, no muzzle to shut up our lips and stop our mouths At the coming of this great King, At that great day of Judicature, we be careful now to keep our garments, to Reverence the King, to run when he calls, to make haste when he invites, to delight in the Feast, to fallen down in his Courts,
cst, cs pns12 vmb xx vbi vvn cc j, cs pns12 vmb vhi dx, dx fw-la, dx n1 pc-acp vvi a-acp po12 n2 cc vvb po12 n2 p-acp dt n-vvg pp-f d j n1, p-acp cst j n1 pp-f n1, pns12 vbb j av pc-acp vvi po12 n2, pc-acp vvi dt n1, pc-acp vvi c-crq pns31 vvz, pc-acp vvi n1 c-crq pns31 vvz, pc-acp vvi p-acp dt n1, pc-acp vvi a-acp p-acp po31 n2,
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and to worship in the beauty of holiness.
and to worship in the beauty of holiness.
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To this end let us consider, that God, who made us after his own image, cannot endure to see our souls naked, or clad with rags:
To this end let us Consider, that God, who made us After his own image, cannot endure to see our Souls naked, or clad with rags:
p-acp d n1 vvb pno12 vvi, cst np1, r-crq vvd pno12 p-acp po31 d n1, vmbx vvi pc-acp vvi po12 n2 j, cc vvn p-acp n2:
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by this our first parents were bereaved of the image of God, deprived of their glory, and made subject to shame. Idolatry is Nakedness.
by this our First Parents were bereft of the image of God, deprived of their glory, and made Subject to shame. Idolatry is Nakedness.
p-acp d po12 ord n2 vbdr vvn pp-f dt n1 pp-f np1, vvn pp-f po32 n1, cc vvd n-jn p-acp n1. n1 vbz n1.
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Moses saw that the people were naked after they had worshipped the molten calf. So Hypocrisie, which is a mask and disguise, is Nakedness: Thou sayest thou art rich; but art poor and naked. Moses saw that the people were naked After they had worshipped the melted calf. So Hypocrisy, which is a mask and disguise, is Nakedness: Thou Sayest thou art rich; but art poor and naked.
np1 vvd cst dt n1 vbdr j c-acp pns32 vhd vvn dt j-vvn n1. av n1, r-crq vbz dt n1 cc n1, vbz n1: pns21 vv2 pns21 vb2r j; cc-acp n1 j cc j.
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There is no shame in the world but this, to be found naked.
There is no shame in the world but this, to be found naked.
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Let us therefore cast off the cloke of Hypocrisie and Dissimulation, and put-on the robe of Sincerity.
Let us Therefore cast off the cloak of Hypocrisy and Dissimulation, and put-on the robe of Sincerity.
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God desireth truth in the inward parts, in the hidden parts, at the heart-root, in the secret and closed parts.
God Desires truth in the inward parts, in the hidden parts, At the heartroot, in the secret and closed parts.
np1 vvz n1 p-acp dt j n2, p-acp dt j-vvn n2, p-acp dt n1, p-acp dt j-jn cc j-vvn n2.
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And then if it do eructare se in superficiem, as Tertullian speaketh, evaporate and breath it self forth in the outward man,
And then if it do eructare se in superficiem, as Tertullian speaks, evaporate and breath it self forth in the outward man,
cc av cs pn31 vdb fw-la fw-la p-acp fw-la, p-acp np1 vvz, vvn cc vvi pn31 n1 av p-acp dt j n1,
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and make every part and member of us a weapon and instrument of righteousness, then it doth adorn and beautifie us indeed,
and make every part and member of us a weapon and Instrument of righteousness, then it does adorn and beautify us indeed,
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and God looks upon it as a glorious ornament, and upon us as guest, whose praise is not of men, but of God.
and God looks upon it as a glorious ornament, and upon us as guest, whose praise is not of men, but of God.
cc np1 vvz p-acp pn31 p-acp dt j n1, cc p-acp pno12 p-acp n1, rg-crq n1 vbz xx pp-f n2, cc-acp pp-f np1.
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11318
Without this, though we enlarge our phylacteries never so much, though we have HOLINESS written in our foreheads, all will be but like Bellerophon's letters;
Without this, though we enlarge our phylacteries never so much, though we have HOLINESS written in our foreheads, all will be but like Bellerophon's letters;
p-acp d, cs pns12 vvb po12 n2 av-x av av-d, cs pns12 vhb n1 vvn p-acp po12 n2, d vmb vbi cc-acp av-j npg1 n2;
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We may take them for a pass-port or letters of commendation, but in them our doom and our condemnation is written.
We may take them for a passport or letters of commendation, but in them our doom and our condemnation is written.
pns12 vmb vvi pno32 p-acp dt n1 cc n2 pp-f n1, cc-acp p-acp pno32 po12 n1 cc po12 n1 vbz vvn.
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We are condemned by our wilfull neglect and contempt of the marriage-feast as by our own confession,
We Are condemned by our wilful neglect and contempt of the Marriage-feast as by our own Confessi,
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so condemned as that nothing remaineth but sentence and execution. If it had been mine enemy, saith David, I could have born it:
so condemned as that nothing remains but sentence and execution. If it had been mine enemy, Says David, I could have born it:
av vvn p-acp cst pix vvz p-acp n1 cc n1. cs pn31 vhd vbn po11 n1, vvz np1, pns11 vmd vhi vvn pn31:
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But it was thou my familiar friend. If it were one who never had heard of the Feast;But it was thou my familiar friend. If it were one who never had herd of the Feast;
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one of the Heathen, who knew not the name of the King; the neglect would not have been so foul.
one of the Heathen, who knew not the name of the King; the neglect would not have been so foul.
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The times of their ignorance God wincked at, NONLATINALPHABET, saw as if he saw not; he did not threaten eternal death, as he doth now under the Gospel: The times of their ignorance God winked At,, saw as if he saw not; he did not threaten Eternal death, as he does now under the Gospel:
dt n2 pp-f po32 n1 np1 vvn p-acp,, vvd c-acp cs pns31 vvd xx; pns31 vdd xx vvi j n1, c-acp pns31 vdz av p-acp dt n1:
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but now he commandeth every man every where to repent, to fit and prepare himself for this great Feast.but now he commands every man every where to Repent, to fit and prepare himself for this great Feast.
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And if we do not so, we are the worse Christians by being so much Christians, more guilty for our profession, in more danger then Infidels in that we are not so,
And if we do not so, we Are the Worse Christians by being so much Christians, more guilty for our profession, in more danger then Infidels in that we Are not so,
cc cs pns12 vdb xx av, pns12 vbr dt jc np1 p-acp vbg av av-d np1, av-dc j p-acp po12 n1, p-acp dc n1 cs n2 p-acp cst pns12 vbr xx av,
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and more unpardonable for our belief. Irascitur Deus contumeliis misericordiae suae;
and more unpardonable for our belief. Irascitur Deus contumeliis Mercy suae;
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God is never more angry then when his Mercy is abused, and his Grace turned into wantonness. Let us then look-up to the Author and Finisher of our faith;
God is never more angry then when his Mercy is abused, and his Grace turned into wantonness. Let us then lookup to the Author and Finisher of our faith;
np1 vbz av-x av-dc j cs c-crq po31 n1 vbz vvn, cc po31 vvb vvn p-acp n1. vvb pno12 av j p-acp dt n1 cc n1 pp-f po12 n1;
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I counsel thee, saith he, to buy of me white rayment, that thou mayest be clothed, I counsel thee, Says he, to buy of me white raiment, that thou Mayest be clothed,
pns11 vvb pno21, vvz pns31, pc-acp vvi pp-f pno11 j-jn n1, cst pns21 vm2 vbi vvn,
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and that the shame of thy nakedness do not appear. and that the shame of thy nakedness do not appear.
cc cst dt n1 pp-f po21 n1 vdb xx vvi.
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11332
And we may buy of him without money or money-worth. The Apostle saith, Both he who sanctifieth, and they who are sanctified are all of one.
And we may buy of him without money or money-worth. The Apostle Says, Both he who Sanctifieth, and they who Are sanctified Are all of one.
cc pns12 vmb vvi pp-f pno31 p-acp n1 cc n1. dt n1 vvz, d pns31 r-crq vvz, cc pns32 r-crq vbr vvn vbr d pp-f crd.
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Now Christ sanctifieth us by his doctrine and example.
Now christ Sanctifieth us by his Doctrine and Exampl.
av np1 vvz pno12 p-acp po31 n1 cc n1.
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11334
And as he was conceived by the holy Ghost, so are we made new creatures and clothed with the wedding garment by the vertue and power of the same Spirit.
And as he was conceived by the holy Ghost, so Are we made new creatures and clothed with the wedding garment by the virtue and power of the same Spirit.
cc c-acp pns31 vbds vvn p-acp dt j n1, av vbr pns12 vvn j n2 cc vvn p-acp dt vvg n1 p-acp dt n1 cc n1 pp-f dt d n1.
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And then Christ will not be ashamed of us, not ashamed to call us Brethren, when,
And then christ will not be ashamed of us, not ashamed to call us Brothers, when,
cc av np1 vmb xx vbi j pp-f pno12, xx j pc-acp vvi pno12 n2, c-crq,
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11336
as brethren, we wear the same apparel.
as brothers, we wear the same apparel.
c-acp n2, pns12 vvb dt d n1.
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11337
When he seeth our garment entire, the same in every part, universal, uniform, like it self throughout, the whole of the same thread;
When he sees our garment entire, the same in every part, universal, uniform, like it self throughout, the Whole of the same thread;
c-crq pns31 vvz po12 n1 j, dt d p-acp d n1, j, j, vvb pn31 n1 p-acp, dt j-jn pp-f dt d n1;
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11338
not here a piece of silk, and there a menstruous rag;
not Here a piece of silk, and there a menstruous rag;
xx av dt n1 pp-f n1, cc a-acp dt j n1;
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11339
not obedience to this command, because it fitteth our humour, and disobedience to another, because it sitteth too close,
not Obedience to this command, Because it fits our humour, and disobedience to Another, Because it Sitteth too close,
xx n1 p-acp d n1, c-acp pn31 vvz po12 n1, cc n1 p-acp j-jn, c-acp pn31 vvz av av-j,
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and is troublesome to flesh and bloud;
and is troublesome to Flesh and blood;
cc vbz j p-acp n1 cc n1;
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11341
When he seeth us not bow in the house of Rimmon, because our master doth so;
When he sees us not bow in the house of Rimmon, Because our master does so;
c-crq pns31 vvz pno12 xx vvi p-acp dt n1 pp-f np1, c-acp po12 n1 vdz av;
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not NONLATINALPHABET, beat and wound our conscience, for fear of those higher Powers who else will beat us with many stripes;
not, beatrice and wound our conscience, for Fear of those higher Powers who Else will beatrice us with many stripes;
xx, vvb cc vvi po12 n1, p-acp n1 pp-f d jc n2 r-crq av vmb vvi pno12 p-acp d n2;
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11343
When he seeth not our Faith enfeebled by our Trust in uncertain Riches, nor our Charity cooled by those tentations that blow from that treasury,
When he sees not our Faith enfeebled by our Trust in uncertain Riches, nor our Charity cooled by those tentations that blow from that treasury,
c-crq pns31 vvz xx po12 n1 vvn p-acp po12 n1 p-acp j n2, ccx po12 n1 vvn p-acp d n2 cst vvb p-acp d n1,
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11344
nor our Hope swallowed-up in victory by our Ambition;
nor our Hope swallowed-up in victory by our Ambition;
ccx po12 n1 j p-acp n1 p-acp po12 n1;
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11345
When he seeth our Garment made by that patern which himself shewed, shining, not like the Pharisees fringed garments,
When he sees our Garment made by that pattern which himself showed, shining, not like the Pharisees fringed garments,
c-crq pns31 vvz po12 n1 vvn p-acp d n1 r-crq n1 vvd, vvg, xx av-j dt np2 vvn n2,
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but like the pure fine linnen of the Saints, well woven with spiritual wisdom, and well worn with care and diligence;
but like the pure fine linen of the Saints, well woven with spiritual Wisdom, and well worn with care and diligence;
cc-acp av-j dt j j n1 pp-f dt n2, av vvn p-acp j n1, cc av vvn p-acp n1 cc n1;
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11347
When he seeth us, according to the Greek proverb, yea according to his own charge, Quem mater amictum dedit solicitè custodire, to keep that garment with which God our Father and the Church our Mother hath clothed us in the day of our mariage, that garment for the making whereof He himself afforded materials,
When he sees us, according to the Greek proverb, yea according to his own charge, Whom mater amictum dedit solicitè Guard, to keep that garment with which God our Father and the Church our Mother hath clothed us in the day of our marriage, that garment for the making whereof He himself afforded materials,
c-crq pns31 vvz pno12, vvg p-acp dt jp n1, uh vvg p-acp po31 d n1, fw-la fw-la fw-la fw-la fw-fr vvi, p-acp vvb d n1 p-acp r-crq n1 po12 n1 cc dt n1 po12 n1 vhz vvn pno12 p-acp dt n1 pp-f po12 n1, cst n1 p-acp dt vvg c-crq pns31 px31 vvd n2-jn,
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11348
and that è visceribus suis, out of his own bowels;
and that è visceribus suis, out of his own bowels;
cc cst fw-la fw-la fw-la, av pp-f po31 d n2;
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11349
When he seeth this, I say, he will change our wedding-garment, into a robe of glory.
When he sees this, I say, he will change our Wedding garment, into a robe of glory.
c-crq pns31 vvz d, pns11 vvb, pns31 vmb vvi po12 n1, p-acp dt n1 pp-f n1.
(37) sermon (DIV1)
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11350
Coming thus apparalled like guests, we may have NONLATINALPHABET, confidence and boldness towards God. Then shall our mouths be filled with laughter, and our tongues with joy.
Coming thus appareled like guests, we may have, confidence and boldness towards God. Then shall our mouths be filled with laughter, and our tongues with joy.
vvg av vvn av-j n2, pns12 vmb vhi, n1 cc n1 p-acp np1. av vmb po12 n2 vbb vvn p-acp n1, cc po12 n2 p-acp n1.
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11463
And if men were half so diligent in pursuit of the truth as they are in managing their own affairs,
And if men were half so diligent in pursuit of the truth as they Are in managing their own affairs,
cc cs n2 vbdr j-jn av j p-acp n1 pp-f dt n1 c-acp pns32 vbr p-acp vvg po32 d n2,
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11351
Then shall we not, as he here, be speachless, but speak unto the King, and the King will speak unto us.
Then shall we not, as he Here, be speachless, but speak unto the King, and the King will speak unto us.
av vmb pns12 xx, c-acp pns31 av, vbb j, cc-acp vvb p-acp dt n1, cc dt n1 vmb vvi p-acp pno12.
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11352
We shall speak to him as Children, Abba, Father;
We shall speak to him as Children, Abba, Father;
pns12 vmb vvi p-acp pno31 p-acp n2, np1, n1;
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11353
as Subjects, Let thy Kingdom come; as Servants, Master, it is good for us to be here.
as Subject's, Let thy Kingdom come; as Servants, Master, it is good for us to be Here.
c-acp n2-jn, vvb po21 n1 vvi; p-acp n2, n1, pn31 vbz j p-acp pno12 pc-acp vbi av.
(37) sermon (DIV1)
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11354
And the King's Son shall speak for us, Behold I, and the children which thou hast given me.
And the King's Son shall speak for us, Behold I, and the children which thou hast given me.
cc dt ng1 n1 vmb vvi p-acp pno12, vvb pns11, cc dt n2 r-crq pns21 vh2 vvn pno11.
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11355
The Feast shall speak for us; even the Bloud of Jesus shall speak good things for us.
The Feast shall speak for us; even the Blood of jesus shall speak good things for us.
dt n1 vmb vvi p-acp pno12; av dt n1 pp-f np1 vmb vvi j n2 p-acp pno12.
(37) sermon (DIV1)
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11356
And the Garment shall speak for us;
And the Garment shall speak for us;
cc dt n1 vmb vvi p-acp pno12;
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11357
our plea of Faith shall be more eloquent and powerful then the tongues of Men and of Angels.
our plea of Faith shall be more eloquent and powerful then the tongues of Men and of Angels.
po12 n1 pp-f n1 vmb vbi av-dc j cc j cs dt n2 pp-f n2 cc pp-f n2.
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11358
And our plea shall be answered, not with a QUOMODO, but with an EUGE, Well done, my good and faithful guests. Your wedding-garment is on:
And our plea shall be answered, not with a QUOMODO, but with an EUGE, Well done, my good and faithful guests. Your Wedding garment is on:
cc po12 n1 vmb vbi vvn, xx p-acp dt np1, p-acp p-acp dt j, av vdn, po11 j cc j n2. po22 n1 vbz a-acp:
(37) sermon (DIV1)
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11359
Sit-down at my table, sit-down with Abraham, Isaac and Jacob, with all the Patriarchs, and with all the Apostles,
Sit-down At my table, sit-down with Abraham, Isaac and Jacob, with all the Patriarchs, and with all the Apostles,
j p-acp po11 n1, j p-acp np1, np1 cc np1, p-acp d dt n2, cc p-acp d dt n2,
(37) sermon (DIV1)
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and with the whole Church, in the kingdom of heaven. Which happiness God grant unto us through Christ Jesus our Lord.and with the Whole Church, in the Kingdom of heaven. Which happiness God grant unto us through christ jesus our Lord.
cc p-acp dt j-jn n1, p-acp dt n1 pp-f n1. r-crq n1 np1 vvb p-acp pno12 p-acp np1 np1 po12 n1.
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11361
The Nine and Twentieth SERMON. PART I. MATTH. VI. 9. After this manner therefore pray ye;
The Nine and Twentieth SERMON. PART I. MATTHEW. VI. 9. After this manner Therefore pray you;
dt crd cc ord n1. n1 pns11. av. crd. crd p-acp d n1 av vvb pn22;
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11362
Our Father which art in heaven, &c. A Preface concerning Catechizing and Prayer.
Our Father which art in heaven, etc. A Preface Concerning Catechizing and Prayer.
po12 n1 r-crq n1 p-acp n1, av dt n1 vvg vvg cc n1.
(38) sermon (DIV1)
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11363
BEfore I come to the plain and familiar explication of these words, which I intend, it may be expected perhaps that I should speak somthing by way of Preface.
BEfore I come to the plain and familiar explication of these words, which I intend, it may be expected perhaps that I should speak something by Way of Preface.
p-acp pns11 vvb p-acp dt j cc j-jn n1 pp-f d n2, r-crq pns11 vvb, pn31 vmb vbi vvn av cst pns11 vmd vvi pi p-acp n1 pp-f n1.
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11364
For we live in that age, wherein every man almost is NONLATINALPHABET, as the Sophister speaks, malevolous and jealous, making his surmise a formal endictment and sufficient testimony against Superiors, whilst himself alone stands guilty;
For we live in that age, wherein every man almost is, as the Sophister speaks, malevolous and jealous, making his surmise a formal indictment and sufficient testimony against Superiors, while himself alone Stands guilty;
c-acp pns12 vvb p-acp d n1, c-crq d n1 av vbz, c-acp dt n1 vvz, j cc j, vvg po31 n1 dt j n1 cc j n1 p-acp n2-jn, cs px31 av-j vvz j;
(38) sermon (DIV1)
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11365
and there can be no crime found but this, that he is suspicious. Nihil tam sacrum quod non inveniat sacrilegum.
and there can be no crime found but this, that he is suspicious. Nihil tam sacrum quod non inveniat sacrilegum.
cc pc-acp vmb vbi dx n1 vvn p-acp d, cst pns31 vbz j. fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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11366
What good order can there be (I will not say, establisht, but) revived, which is not straight markt out as a novelty? No sooner can it receive influence from Authority to grow up and shew it self in the Church,
What good order can there be (I will not say, established, but) revived, which is not straight marked out as a novelty? No sooner can it receive influence from authority to grow up and show it self in the Church,
q-crq j n1 vmb a-acp vbi (pns11 vmb xx vvi, vvn, cc-acp) vvd, r-crq vbz xx av vvn av p-acp dt n1? av-dx av-c vmb pn31 vvi n1 p-acp n1 pc-acp vvi a-acp cc vvi pn31 n1 p-acp dt n1,
(38) sermon (DIV1)
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11367
but Malice layes its axe at the very root of it:
but Malice lays its axe At the very root of it:
cc-acp n1 vvz po31 n1 p-acp dt j n1 pp-f pn31:
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11368
And where Power is wanting to digg it up by the roots, there Ignorance and Clamor shall shake it,
And where Power is wanting to dig it up by the roots, there Ignorance and Clamor shall shake it,
cc c-crq n1 vbz vvg p-acp vvb pn31 a-acp p-acp dt n2, a-acp n1 cc n1 vmb vvi pn31,
(38) sermon (DIV1)
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11369
as a plant that will not grow in any Christian ground, because they suppose it was brought from Rome.
as a plant that will not grow in any Christian ground, Because they suppose it was brought from Rome.
c-acp dt n1 cst vmb xx vvi p-acp d njp n1, c-acp pns32 vvb pn31 vbds vvn p-acp np1.
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11370
We cannot be so blind, we cannot be so charitable, as not to observe this in those things which the wisest in the Church have thought to be of great importance.
We cannot be so blind, we cannot be so charitable, as not to observe this in those things which the Wisest in the Church have Thought to be of great importance.
pns12 vmbx vbi av j, pns12 vmbx vbi av j, c-acp xx pc-acp vvi d p-acp d n2 r-crq dt js p-acp dt n1 vhb vvn pc-acp vbi pp-f j n1.
(38) sermon (DIV1)
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11806
These and such like are the monuments of piety and devotion;
These and such like Are the monuments of piety and devotion;
d cc d av-j vbr dt n2 pp-f n1 cc n1;
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11371
And it were to be wisht that it would rest there, and rather spend it self upon some one particular,
And it were to be wished that it would rest there, and rather spend it self upon Some one particular,
cc pn31 vbdr pc-acp vbi vvn cst pn31 vmd vvi a-acp, cc av-c vvb pn31 n1 p-acp d crd j,
(38) sermon (DIV1)
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11372
then multiply it self by degrees, and gather strength to quarrel and endanger all;
then multiply it self by Degrees, and gather strength to quarrel and endanger all;
av vvb pn31 n1 p-acp n2, cc vvi n1 pc-acp vvi cc vvi d;
(38) sermon (DIV1)
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11373
But as fire seizeth on all matters that are combustible without respect, whither it be a palace or a cottage, a stately oak or a neglected straw;
But as fire seizes on all matters that Are combustible without respect, whither it be a palace or a cottage, a stately oak or a neglected straw;
cc-acp c-acp n1 vvz p-acp d n2 cst vbr j p-acp n1, c-crq pn31 vbb dt n1 cc dt n1, dt j n1 cc dt j-vvn n1;
(38) sermon (DIV1)
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11374
so this Jealousie, which not Conscience but Self-will and wilfull Disobedience hath kindled in the Church, feeds it self not only with mountains, with matters of greater moment,
so this Jealousy, which not Conscience but Self-will and wilful Disobedience hath kindled in the Church, feeds it self not only with Mountains, with matters of greater moment,
av d n1, r-crq xx n1 p-acp j cc j n1 vhz vvn p-acp dt n1, vvz pn31 n1 xx av-j p-acp n2, p-acp n2 pp-f jc n1,
(38) sermon (DIV1)
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11375
but atomos numerat, takes-in even atomes themselves, things which can have no shew of offense but what mens prejudice shall cast upon them.
but atomos numerat, takes-in even Atoms themselves, things which can have no show of offence but what men's prejudice shall cast upon them.
cc-acp fw-la fw-la, j j n2 px32, n2 r-crq vmb vhi dx n1 pp-f n1 p-acp r-crq ng2 n1 vmb vvi p-acp pno32.
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11376
I will yet increase upon you, and grow a little bolder, and so draw all this to our present purpose.
I will yet increase upon you, and grow a little bolder, and so draw all this to our present purpose.
pns11 vmb av vvi p-acp pn22, cc vvb dt av-j jc, cc av vvb d d p-acp po12 j n1.
(38) sermon (DIV1)
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11377
You who come hither to receive that food which must nourish you up to eternal life,
You who come hither to receive that food which must nourish you up to Eternal life,
pn22 r-crq vvb av pc-acp vvi d n1 r-crq vmb vvi pn22 a-acp p-acp j n1,
(38) sermon (DIV1)
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11378
and in the strength of which you must walk forward to perfection, ought not, so you have the food you come for, to stand too much upon circumstance,
and in the strength of which you must walk forward to perfection, ought not, so you have the food you come for, to stand too much upon circumstance,
cc p-acp dt n1 pp-f r-crq pn22 vmb vvi av-j p-acp n1, vmd xx, av pn22 vhb dt n1 pn22 vvb p-acp, pc-acp vvi av av-d p-acp n1,
(38) sermon (DIV1)
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11379
or the manner how it is divided to you. St. Paul tells us that some preach Christ out of envy, some of good will;
or the manner how it is divided to you. Saint Paul tells us that Some preach christ out of envy, Some of good will;
cc dt n1 c-crq pn31 vbz vvn p-acp pn22. n1 np1 vvz pno12 d d vvb np1 av pp-f n1, d pp-f j n1;
(38) sermon (DIV1)
470
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11380
some not sincerely, others of love What then? Notwithstanding every way, whether in pretense,
Some not sincerely, Others of love What then? Notwithstanding every Way, whither in pretense,
d xx av-j, n2-jn pp-f n1 r-crq av? a-acp d n1, cs p-acp n1,
(38) sermon (DIV1)
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11381
or in truth, Christ is preached, and I therein, saith he, do rejoyce, yea, and will rejoyce. or in truth, christ is preached, and I therein, Says he, do rejoice, yea, and will rejoice.
cc p-acp n1, np1 vbz vvn, cc pns11 av, vvz pns31, vdb vvi, uh, cc vmb vvi.
(38) sermon (DIV1)
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11382
Beloved, whether Christ be preached by publick reading or by Sermons, whether in the Pulpit or at the Desk,
beloved, whither christ be preached by public reading or by Sermons, whither in the Pulpit or At the Desk,
vvn, cs np1 vbb vvn p-acp j n-vvg cc p-acp n2, cs p-acp dt n1 cc p-acp dt n1,
(38) sermon (DIV1)
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11383
whether with eloquence or plainness of speech, are things in themselves almost not considerable.
whither with eloquence or plainness of speech, Are things in themselves almost not considerable.
cs p-acp n1 cc n1 pp-f n1, vbr n2 p-acp px32 av xx j.
(38) sermon (DIV1)
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11384
So the truth be preached, we may say with the Apostle, Herein we do rejoyce, yea, and will rejoyce.
So the truth be preached, we may say with the Apostle, Herein we do rejoice, yea, and will rejoice.
np1 dt n1 vbb vvn, pns12 vmb vvi p-acp dt n1, av pns12 vdb vvi, uh, cc vmb vvi.
(38) sermon (DIV1)
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11385
My brethren, saith St. James, have not the faith of Jesus with respect of persons; I may add, not in respect of place, or any other circumstance. My brothers, Says Saint James, have not the faith of jesus with respect of Persons; I may add, not in respect of place, or any other circumstance.
po11 n2, vvz n1 np1, vhb xx dt n1 pp-f np1 p-acp n1 pp-f n2; pns11 vmb vvi, xx p-acp n1 pp-f n1, cc d j-jn n1.
(38) sermon (DIV1)
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11386
Lactantius will tell us, that this was the main cause that the Gospel of Christ found not that entertainment amongst the Philosophers and wise men of this world which otherwise it would have found:
Lactantius will tell us, that this was the main cause that the Gospel of christ found not that entertainment among the Philosophers and wise men of this world which otherwise it would have found:
np1 vmb vvi pno12, cst d vbds dt j n1 cst dt n1 pp-f np1 vvd xx d n1 p-acp dt n2 cc j n2 pp-f d n1 r-crq av pn31 vmd vhi vvn:
(38) sermon (DIV1)
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11387
Nemo rem veritate ponderabat, sed ornatu; Nemo remembering veritate ponderabat, sed ornatu;
np1 vvg fw-la fw-la, fw-la fw-la;
(38) sermon (DIV1)
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11388
No man weighed the Gospel by the truth which it carried with it, but by those complements and ornaments of speech which it wanted.
No man weighed the Gospel by the truth which it carried with it, but by those compliments and Ornament of speech which it wanted.
dx n1 vvd dt n1 p-acp dt n1 r-crq pn31 vvd p-acp pn31, cc-acp p-acp d n2 cc n2 pp-f n1 r-crq pn31 vvd.
(38) sermon (DIV1)
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11389
Many now-adayes Wonder and complain that so much preaching hath begot so little knowledge, so little amendment;
Many nowadays Wonder and complain that so much preaching hath begotten so little knowledge, so little amendment;
av-d av vvb cc vvi cst av av-d vvg vhz vvn av j n1, av j n1;
(38) sermon (DIV1)
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11390
and, though Doctrine drop as the rain, and wholsom instruction distill as the dew, yet many who profess Christianity remain,
and, though Doctrine drop as the rain, and wholesome instruction distil as the due, yet many who profess Christianity remain,
cc, cs n1 vvb p-acp dt n1, cc j n1 vvb p-acp dt n1, av d r-crq vvb np1 vvi,
(38) sermon (DIV1)
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11391
like Gedeons fleece, dry, when there is dew on all the ground besides them. Many reasons may be given, but I perswade my self the chief is this;
like Gedeons fleece, dry, when there is due on all the ground beside them. Many Reasons may be given, but I persuade my self the chief is this;
j np1 n1, j, c-crq pc-acp vbz j-jn p-acp d dt n1 p-acp pno32. av-d n2 vmb vbi vvn, cc-acp pns11 vvb po11 n1 dt j-jn vbz d;
(38) sermon (DIV1)
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11392
We come to hear the word of God as men come to fairs, not to buy,
We come to hear the word of God as men come to fairs, not to buy,
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but to look about us, to see fashions, to hear some novelty or some curious discourse.
but to look about us, to see fashions, to hear Some novelty or Some curious discourse.
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Some come indeed to buy, to profit;
some come indeed to buy, to profit;
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but they find not the ware they look for, they hear not that Doctrine they come to be informed in,
but they find not the ware they look for, they hear not that Doctrine they come to be informed in,
cc-acp pns32 vvb xx dt n1 pns32 vvb p-acp, pns32 vvb xx d n1 pns32 vvb pc-acp vbi vvn p-acp,
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and so return home empty, with no other purchase then the loss of time, and, I fear, of their souls.
and so return home empty, with no other purchase then the loss of time, and, I Fear, of their Souls.
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St. Hilary in one of his books de Trinitate reports of some so obstinate and so obdurate in errour that they would not so much as hear any reasons which might be brought against it, for fear of being convinced.
Saint Hilary in one of his books de Trinitate reports of Some so obstinate and so obdurate in error that they would not so much as hear any Reasons which might be brought against it, for Fear of being convinced.
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And St. Hierome complains of the hereticks of his time, Quis haereticorum non despicit ecclesiasticos? Who is there amongst the hereticks that doth not slight the instructions of the orthodox? St. Basil calls them NONLATINALPHABET, men who could sit down and deliberate,
And Saint Jerome complains of the Heretics of his time, Quis haereticorum non despicit ecclesiasticos? Who is there among the Heretics that does not slight the instructions of the orthodox? Saint Basil calls them, men who could fit down and deliberate,
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and build up some new opinion, which by no care of the Church could be afterwards demolished.
and built up Some new opinion, which by no care of the Church could be afterwards demolished.
cc vvb a-acp d j n1, r-crq p-acp dx n1 pp-f dt n1 vmd vbi av vvn.
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We are not now, beloved, to deal with Hereticks, but with some men even as perverse and obstinate as they, whose mark also it is dogmata patrum contemnere, to despise the instructions of their Governors;
We Are not now, Beloved, to deal with Heretics, but with Some men even as perverse and obstinate as they, whose mark also it is dogmata patrum contemnere, to despise the instructions of their Governors;
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who will give ear to no truth but out of the Pulpit;
who will give ear to no truth but out of the Pulpit;
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nor out of that holy place neither unless some Prophet of their own cry aloud from thence,
nor out of that holy place neither unless Some Prophet of their own cry aloud from thence,
ccx av pp-f d j n1 av-dx cs d n1 pp-f po32 d n1 av p-acp av,
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and lift up his voice like a trumpet.
and lift up his voice like a trumpet.
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Why this Exercise (if you so please to call it) is changed both in respect of the place and of the manner, from the Pulpit to the Desk, from a popular Sermon to a Catechistical Lecture, I need yield no other reason but the command of those whom it especially concerns.
Why this Exercise (if you so please to call it) is changed both in respect of the place and of the manner, from the Pulpit to the Desk, from a popular Sermon to a Catechistical Lecture, I need yield no other reason but the command of those whom it especially concerns.
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It is enough for me ex praescripto agere, as near as I can to observe what they enjoyn,
It is enough for me ex praescripto agere, as near as I can to observe what they enjoin,
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and, as it is in the proverb, quem mater amictum dedit, solicitè custodire, to keep my self to that form which the Church hath prescribed.
and, as it is in the proverb, Whom mater amictum dedit, solicitè Guard, to keep my self to that from which the Church hath prescribed.
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And yet I see no reason that any should complain of change.
And yet I see no reason that any should complain of change.
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For what difference between this place and the other? I know they who deny it to the Altar, can attribute no holiness to the Pulpit.
For what difference between this place and the other? I know they who deny it to the Altar, can attribute no holiness to the Pulpit.
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And I am sure every Sermon is or should be a Catechism; Which is nothing else but institutio vivâ voce, an instruction by word of mouth.
And I am sure every Sermon is or should be a Catechism; Which is nothing Else but Institution vivâ voce, an instruction by word of Mouth.
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Yet though I can give you no reason for this so scarce markable change, yet I will crave leave of them to give you my conjecture.
Yet though I can give you no reason for this so scarce markable change, yet I will crave leave of them to give you my conjecture.
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Perhaps they have just cause to stand in some jealousie and fear lest the overvaluing of Sermons, hath brought the price and estimation of Scripture,
Perhaps they have just cause to stand in Some jealousy and Fear lest the overvaluing of Sermons, hath brought the price and estimation of Scripture,
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so often read in this place, to fall;
so often read in this place, to fallen;
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that there is a conceit too much taken up, That Faith doth so naturally grow from Sermons that it cannot possibly be the effect of any other teaching;
that there is a conceit too much taken up, That Faith does so naturally grow from Sermons that it cannot possibly be the Effect of any other teaching;
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That the doctrine which conveys this saving knowledge never breaths so comfortably as from that place;
That the Doctrine which conveys this Saving knowledge never breathes so comfortably as from that place;
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That it cannot have its true stamp and character but at this mint;
That it cannot have its true stamp and character but At this mint;
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If it be tendred in any other place, Truth it self doth either want of its weight, or is but counterfeit.
If it be tendered in any other place, Truth it self does either want of its weight, or is but counterfeit.
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Now by this, what gold, what pearls, what treasure, what riches of knowledge are we deprived of? How do we tye-up and confine the blessed Spirit, who is as various in his wayes of entrance as in his operation, sometimes passing through the Ear, sometimes piercing the Eye, nay, sometimes felt and tasted;
Now by this, what gold, what Pearls, what treasure, what riches of knowledge Are we deprived of? How do we tye-up and confine the blessed Spirit, who is as various in his ways of Entrance as in his operation, sometime passing through the Ear, sometime piercing the Eye, nay, sometime felt and tasted;
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who breaths in any ayr, in any coast? He that never heard Aristotle, may yet, we see, by reading of his books gain that knowledge which may stile him a Philosopher:
who breathes in any air, in any coast? He that never herd Aristotle, may yet, we see, by reading of his books gain that knowledge which may style him a Philosopher:
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And why do we search the Scriptures and read them in our closets, if Sermons only be the means of our Salvation? Faith is nothing else but a voluntary assent to any truth for the authority of him who speaks it:
And why do we search the Scriptures and read them in our closets, if Sermons only be the means of our Salvation? Faith is nothing Else but a voluntary assent to any truth for the Authority of him who speaks it:
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And in sacris, in this our holy Faith, though we acknowledge no Author but God himself,
And in sacris, in this our holy Faith, though we acknowledge no Author but God himself,
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yet there be many motives and inducements which may strengthen us in the apprehension of that truth which we believe,
yet there be many motives and inducements which may strengthen us in the apprehension of that truth which we believe,
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and to which we have given up our assent.
and to which we have given up our assent.
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Now why this may not be done by disputations, by friendly intercourse, by letters, by familiar conversation, by instruction at any time, in any place,
Now why this may not be done by disputations, by friendly intercourse, by letters, by familiar Conversation, by instruction At any time, in any place,
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as well as by Sermons, and in the Pulpit, is so far beyond the conceit of any reasonable man, that it may justly be thought a wonder that any man can be so unreasonable as to think the contrary.
as well as by Sermons, and in the Pulpit, is so Far beyond the conceit of any reasonable man, that it may justly be Thought a wonder that any man can be so unreasonable as to think the contrary.
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I do not prejudice this holy custome of speaking out of the Pulpit to the people;
I do not prejudice this holy custom of speaking out of the Pulpit to the people;
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but yet I think it will be a hard task for any man that shall take it upon him, to prove by Scripture that teaching is confined to that place.
but yet I think it will be a hard task for any man that shall take it upon him, to prove by Scripture that teaching is confined to that place.
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For as it is plain that our Saviour and the Apostles went into the Synagogues, and there expounded Moses and the Prophets;
For as it is plain that our Saviour and the Apostles went into the Synagogues, and there expounded Moses and the prophets;
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so it is as plain that wheresoever our Saviour and the Apostles opened the will of God, whither it were in the Temple,
so it is as plain that wheresoever our Saviour and the Apostles opened the will of God, whither it were in the Temple,
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or in Synagogues, or in private houses, or by the way-side, whither to one or many, upon what time soever, in what place soever, upon what occasion soever, they did truly and properly preach.
or in Synagogues, or in private houses, or by the wayside, whither to one or many, upon what time soever, in what place soever, upon what occasion soever, they did truly and properly preach.
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When our Saviour conferred with Nicodemus by night, with the woman of Samaria at the well, with his Disciples on the way,
When our Saviour conferred with Nicodemus by night, with the woman of Samaria At the well, with his Disciples on the Way,
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when he reproved the Pharisee at his table, when he spake to the people out of the ship,
when he reproved the Pharisee At his table, when he spoke to the people out of the ship,
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when Philip taught the Eunuch in the chariot, when Paul went teaching from house to house, what did they then but preach,
when Philip taught the Eunuch in the chariot, when Paul went teaching from house to house, what did they then but preach,
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and discharge their Ministerial Duty? Not the Pulpit, not the Synagogue alone, but the House, the Well, the Table, the Ship, the Chariot, every place was a Pulpit, every occasion a Text,
and discharge their Ministerial Duty? Not the Pulpit, not the Synagogue alone, but the House, the Well, the Table, the Ship, the Chariot, every place was a Pulpit, every occasion a Text,
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and every good lesson a Sermon.
and every good Lesson a Sermon.
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Nay further yet, if I should say this teaching by private and single conference were the more useful of the two, I perswade my self I have reason ready to come in and second me.
Nay further yet, if I should say this teaching by private and single conference were the more useful of the two, I persuade my self I have reason ready to come in and second me.
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This indeed is more solemn, and it costs us many times more pains and labor than you are easily sensible of:
This indeed is more solemn, and it costs us many times more pains and labour than you Are Easily sensible of:
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11437
But how oft do we cast our seed upon the rocks! how oft do our words perish in the ayr wherein they were sown!
But how oft do we cast our seed upon the Rocks! how oft do our words perish in the air wherein they were sown!
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How little of that we speak is understood! How unwilling are men to conceive further of things than they do already!
How little of that we speak is understood! How unwilling Are men to conceive further of things than they do already!
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11439
Or can we here in general so effectually urge and press things home as we may in private conference? Who hath so learned that which the Orator commends, temperare vires suas, & ad intellectum audientis descendere, so to temper himself,
Or can we Here in general so effectually urge and press things home as we may in private conference? Who hath so learned that which the Orator commends, temperare vires suas, & ad Intellectum audientis descendere, so to temper himself,
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11440
and take from his own strength, and descend to the capacity of the meanest, as that he can assure himself that he is understood throughly of his Auditory,
and take from his own strength, and descend to the capacity of the Meanest, as that he can assure himself that he is understood thoroughly of his Auditory,
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11441
though his discourse be never so plain? It fares with many hearers of Sermons as it doth with small and narrow-mouth'd vessels;
though his discourse be never so plain? It fares with many hearers of Sermons as it does with small and narrow-mouthed vessels;
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either we pour too fast, and so much runs by; or else too much, and so much runs over.
either we pour too fast, and so much runs by; or Else too much, and so much runs over.
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11443
This we may deplore, but cannot so easily help, when every man takes upon him to be as skilfull as his teacher;
This we may deplore, but cannot so Easily help, when every man Takes upon him to be as skilful as his teacher;
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11444
it being the common disease of all mankind, malle dedicisse quà m discere, rather to pretend to skill already purchased than to be willing to learn any thing at all.
it being the Common disease of all mankind, malle dedicisse quà m discere, rather to pretend to skill already purchased than to be willing to Learn any thing At all.
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11445
Now this may be one reason why men are still left in darkness and ignorance in the midst of so much light and so frequent instructions.
Now this may be one reason why men Are still left in darkness and ignorance in the midst of so much Light and so frequent instructions.
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11446
For here we speak to you from above indeed, but so that you that sit under can raise your thoughts and censures above us;
For Here we speak to you from above indeed, but so that you that fit under can raise your thoughts and censures above us;
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can erect a tribunal, and arraign and condemn every word we speak:
can erect a tribunal, and arraign and condemn every word we speak:
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11448
But in private conference we may chance to urge your modesty, and plainly shew you that absurdity which you must needs run upon unless you yield.
But in private conference we may chance to urge your modesty, and plainly show you that absurdity which you must needs run upon unless you yield.
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Here you give us the hearing; but there we may be bold to demand satisfaction. Many other reasons may be given why men do not rightly judge of things. Isidore hath given us three:
Here you give us the hearing; but there we may be bold to demand satisfaction. Many other Reasons may be given why men do not rightly judge of things. Isidore hath given us three:
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The first is, NONLATINALPHABET, because of the narrow compass of mens capacities; which cannot be enlarged by our general and popular discourses;
The First is,, Because of the narrow compass of men's capacities; which cannot be enlarged by our general and popular discourses;
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which, unless they please the ears, like those sports which children make in the water with square stones, are drowned in the very making.
which, unless they please the ears, like those sports which children make in the water with square stones, Are drowned in the very making.
r-crq, cs pns32 vvb dt n2, av-j d n2 r-crq n2 vvb p-acp dt n1 p-acp j-jn n2, vbr vvn p-acp dt j n-vvg.
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There needeth much time and many attempts and particular administrations to redeem men from such an infirmity:
There needs much time and many attempts and particular administrations to Redeem men from such an infirmity:
pc-acp vvz d n1 cc d n2 cc j n2 pc-acp vvi n2 p-acp d dt n1:
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and we shall find it a harder matter to strive with men of weak abilities than with seven wise men who can render a reason.
and we shall find it a harder matter to strive with men of weak abilities than with seven wise men who can render a reason.
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Unto these we must rather be as Nurses than Physicians:
Unto these we must rather be as Nurse's than Physicians:
p-acp d pns12 vmb av-c vbi p-acp n2 cs n2:
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We must submittere nos ad mensuram discentium, manum dando, & gradum minuendo, submit our selves to their capacities, by lending our hand, by lessning our steps, to keep them in equipage with us till they come to fuller growth.
We must submittere nos ad mensuram discentium, manum Dando, & Gradum minuendo, submit our selves to their capacities, by lending our hand, by lessening our steps, to keep them in equipage with us till they come to fuller growth.
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The second is NONLATINALPHABET, because of our sloth and neglect. Venit ignavia, & ea mihi tempestas fuit, saith he in the Poet;
The second is, Because of our sloth and neglect. Venit Ignavia, & ea mihi Tempestas fuit, Says he in the Poet;
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Sloth came upon me, and that was the tempest. which spoiled me of all my crop. Sloth Come upon me, and that was the tempest. which spoiled me of all my crop.
np1 vvd p-acp pno11, cc cst vbds dt n1. r-crq vvd pno11 pp-f d po11 n1.
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And Sloth, as it hath been an enemy to all the humane Arts and Sciences,
And Sloth, as it hath been an enemy to all the humane Arts and Sciences,
cc np1, c-acp pn31 vhz vbn dt n1 p-acp d dt j n2 cc n2,
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so hath it been to the knowledge of Divine truth, and left it NONLATINALPHABET, as Aelian speaks of painting, in its cradle and swathing-bands.
so hath it been to the knowledge of Divine truth, and left it, as Aelian speaks of painting, in its cradle and swathing-bands.
av vhz pn31 vbn p-acp dt n1 pp-f j-jn n1, cc vvd pn31, p-acp jp vvz pp-f vvg, p-acp po31 n1 cc n2.
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For what other cause can there be of mens weakness in these dayes, when so frequent teaching takes from men all pretense of weakness and ignorance? Num aliud agimus docendo vos quà m nè semper docendi sitis? For what is the end of all this labour and pain in teaching you but that you might at length not need a teacher? You will say all men have not the same readiness of apprehension,
For what other cause can there be of men's weakness in these days, when so frequent teaching Takes from men all pretense of weakness and ignorance? Num Aliud agimus docendo vos quà m nè semper docendi sitis? For what is the end of all this labour and pain in teaching you but that you might At length not need a teacher? You will say all men have not the same readiness of apprehension,
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nor can every man make a Divine, NONLATINALPHABET, It is not for the vulgar to propose their opinion and defend it. It is true:
nor can every man make a Divine,, It is not for the Vulgar to propose their opinion and defend it. It is true:
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but yet St. Peter requires thus much at every Christians hands, When he is askt, to be able to give a reason of the faith that is in him.
but yet Saint Peter requires thus much At every Christians hands, When he is asked, to be able to give a reason of the faith that is in him.
cc-acp av n1 np1 vvz av av-d p-acp d np1 n2, c-crq pns31 vbz vvn, pc-acp vbi j pc-acp vvi dt n1 pp-f dt n1 cst vbz p-acp pno31.
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if men would try as many conclusions for knowledge as they do to atchieve riches and honor, we should have small reason to complain of the ignorance of the times.
if men would try as many conclusions for knowledge as they do to achieve riches and honour, we should have small reason to complain of the ignorance of the times.
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Quisque in Dei causa facere potest quod in sua facit; Every man may do that for his soul which he doth for his body.Quisque in Dei causa facere potest quod in sua facit; Every man may do that for his soul which he does for his body.
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And I see no reason but he that can learn to drive a bargain for his advantage, may as well learn both to know and defend the truth.
And I see no reason but he that can Learn to drive a bargain for his advantage, may as well Learn both to know and defend the truth.
cc pns11 vvb dx n1 cc-acp pns31 cst vmb vvi pc-acp vvi dt n1 p-acp po31 n1, vmb a-acp av vvi av-d pc-acp vvi cc vvi dt n1.
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The last reason Isidore gives is, NONLATINALPHABET, Because our minds are prae-occupated and taken-up before with such opinions which we have taken-up upon trust,
The last reason Isidore gives is,, Because our minds Are prae-occupated and taken-up before with such opinions which we have taken-up upon trust,
dt ord n1 np1 vvz vbz,, p-acp po12 n2 vbr j cc j c-acp p-acp d n2 r-crq pns12 vhb j p-acp n1,
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and have given sudden credence to, because they sort well and comply with our particular humour. and have given sudden credence to, Because they sort well and comply with our particular humour.
cc vhb vvn j n1 p-acp, c-acp pns32 vvb av cc vvi p-acp po12 j n1.
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Not that Opinion can arise from our natural constitutions, but because we are ready judicium tradere affectibus, to forfeit our Judgments,
Not that Opinion can arise from our natural constitutions, but Because we Are ready judicium Tradere affectibus, to forfeit our Judgments,
xx d n1 vmb vvi p-acp po12 j n2, cc-acp c-acp pns12 vbr j fw-la fw-la fw-la, pc-acp vvi po12 n2,
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11470
and deliver up our Reason and Belief captive to our own Affections.
and deliver up our Reason and Belief captive to our own Affections.
cc vvi a-acp po12 n1 cc n1 j-jn p-acp po12 d n2.
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11471
The Schools tell us, Affectiones facilè faciunt opiniones, that our Affections will easily draw on our Opinion to close with that which presents a pleasing shape and outside to them.
The Schools tell us, Affectiones facilè faciunt opiniones, that our Affections will Easily draw on our Opinion to close with that which presents a pleasing shape and outside to them.
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11472
And hence it comes many times that a man may have strong evidence for one opinion, and yet for some ends he hath secretly adhered to another.
And hence it comes many times that a man may have strong evidence for one opinion, and yet for Some ends he hath secretly adhered to Another.
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Desire of pomp and glory will build up that Monarchy in the Church which the evidence of Scripture lays level with the ground;
Desire of pomp and glory will built up that Monarchy in the Church which the evidence of Scripture lays level with the ground;
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and Love of freedom and to be uncontroull'd will help the factious to set up an Anarchy.
and Love of freedom and to be uncontrolled will help the factious to Set up an Anarchy.
cc n1 pp-f n1 cc pc-acp vbi j vmb vvi dt j pc-acp vvi a-acp dt n1.
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Every man almost makes his Opinion follow his Passion against that proof and evidence which should correct and settle both.
Every man almost makes his Opinion follow his Passion against that proof and evidence which should correct and settle both.
np1 n1 av vvz po31 n1 vvi po31 n1 p-acp d n1 cc n1 r-crq vmd vvi cc vvi d.
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11476
Now these, and whatsoever other hinderances there can be named which stand in our light that we cannot behold objects in their own likeness as they are, are more likely to be removed by Reading,
Now these, and whatsoever other hindrances there can be nam which stand in our Light that we cannot behold objects in their own likeness as they Are, Are more likely to be removed by Reading,
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or private Conference, or plain Catechistical instruction (which comes nearest to them) than by those general Discourses which in respect of the most find both their birth and death at once;
or private Conference, or plain Catechistical instruction (which comes nearest to them) than by those general Discourses which in respect of the most find both their birth and death At once;
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which are seldom entertained but when they please, and when they please do as seldom profit.
which Are seldom entertained but when they please, and when they please do as seldom profit.
r-crq vbr av vvn cc-acp c-crq pns32 vvb, cc c-crq pns32 vvb vdi c-acp av n1.
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I speak not this to disparage Preaching. I know Faith comes by hearing, and hearing by the word of God.
I speak not this to disparage Preaching. I know Faith comes by hearing, and hearing by the word of God.
pns11 vvb xx d pc-acp vvi vvg. pns11 vvb n1 vvz p-acp vvg, cc vvg p-acp dt n1 pp-f np1.
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I confess with the Fathers, Principale munus est aedificare ecclesiam & docere populum;
I confess with the Father's, Principale munus est aedificare Church & docere Populum;
pns11 vvb p-acp dt n2, np1 fw-la fw-la fw-la fw-la cc fw-la fw-la;
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That it is the greatest office upon earth to edifie the Church of Christ and teach the people;
That it is the greatest office upon earth to edify the Church of christ and teach the people;
cst pn31 vbz dt js n1 p-acp n1 pc-acp vvi dt n1 pp-f np1 cc vvi dt n1;
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11482
an office which the Angels themselves do reverence.
an office which the Angels themselves do Reverence.
dt n1 r-crq dt n2 px32 vdb vvi.
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11483
But all that is spoken is to no other intent but to root-out opinionem tam insitam, tam inveteratam, so setled,
But all that is spoken is to no other intent but to root-out opinionem tam insitam, tam inveteratam, so settled,
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11484
so inveterate an opinion, which hath gained place and power in mens hearts, That Preaching is nothing else but ad clepsydram perorare, to speak an hour out of the Pulpit.
so inveterate an opinion, which hath gained place and power in men's hearts, That Preaching is nothing Else but ad Clepsydra perorare, to speak an hour out of the Pulpit.
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11485
Look into the primitive times, and there you shall see a particular office and calling in the Church, of Catechizers.
Look into the primitive times, and there you shall see a particular office and calling in the Church, of Catechizers.
n1 p-acp dt j n2, cc a-acp pn22 vmb vvi dt j n1 cc vvg p-acp dt n1, pp-f n2.
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11486
And these were then the two solemn wayes of teaching the people, per catechesin, & conciones, by Catechism, and Preaching.
And these were then the two solemn ways of teaching the people, per Catechesis, & contiones, by Catechism, and Preaching.
cc d vbdr av dt crd j n2 pp-f vvg dt n1, fw-la n1, cc n2, p-acp n1, cc vvg.
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11487
Of the which that of Catechizing seemeth to be the more ancient.
Of the which that of Catechizing seems to be the more ancient.
pp-f dt r-crq d pp-f vvg vvz pc-acp vbi dt av-dc j.
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11488
Not children and infants, but men of ripe understanding and perfect use of reason, together with grave and ancient matrons, were brought unto the sacred Lavatory to be baptized into that Faith which they had already entertained,
Not children and Infants, but men of ripe understanding and perfect use of reason, together with grave and ancient matrons, were brought unto the sacred Lavatory to be baptised into that Faith which they had already entertained,
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11489
but were not yet perfectly instructed in:
but were not yet perfectly instructed in:
cc-acp vbdr xx av av-j vvn p-acp:
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11490
Who being yet but strangers in religion, and not well skil'd in those sacred mysteries which Christianity is enriched with, were sent in cryptas & solitudinem, into the wilderness,
Who being yet but Strangers in Religion, and not well skilled in those sacred Mysteres which Christianity is enriched with, were sent in cryptas & solitudinem, into the Wilderness,
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11491
unto caves and dens, to those whose office it was to instruct them, whom the fear of cruel and bloudy tyrants and of the sword of persecution had confined to those grots.
unto caves and dens, to those whose office it was to instruct them, whom the Fear of cruel and bloody Tyrants and of the sword of persecution had confined to those grots.
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11492
But when this tempest was over, and peace did shine upon the Church, when Religion began to spread it self through the Kingdomes of the world,
But when this tempest was over, and peace did shine upon the Church, when Religion began to spread it self through the Kingdoms of the world,
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11493
then every Church almost had one allotted for this office, NONLATINALPHABET, by chawing as it were and breaking to pieces by exposition to give light to the tenents and doctrine of the Church.
then every Church almost had one allotted for this office,, by chawing as it were and breaking to Pieces by exposition to give Light to the tenants and Doctrine of the Church.
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11494
A laborious and troublesome calling in those times being performed every day, and the same or like things being to be inculcated and urg'd so often in that variety of men and manners, whereof some were rude, some perverse, some proud in their opinion, to teach whom many times was but to loose labor;
A laborious and troublesome calling in those times being performed every day, and the same or like things being to be inculcated and urged so often in that variety of men and manners, whereof Some were rude, Some perverse, Some proud in their opinion, to teach whom many times was but to lose labour;
dt j cc j n-vvg p-acp d n2 vbg vvn d n1, cc dt d cc j n2 vbg pc-acp vbi vvn cc vvd av av p-acp d n1 pp-f n2 cc n2, c-crq d vbdr j, d j, d j p-acp po32 n1, pc-acp vvi r-crq d n2 vbds cc-acp pc-acp vvi n1;
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11495
and all the fruit, the doing of it:
and all the fruit, the doing of it:
cc d dt n1, cs vdg pp-f pn31:
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11496
Which did weaken and infeeble that glorious contention and ambition of teaching which before was strong amongst them.
Which did weaken and enfeeble that glorious contention and ambition of teaching which before was strong among them.
r-crq vdd vvi cc j cst j n1 cc n1 pp-f vvg r-crq p-acp vbds j p-acp pno32.
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11497
A Deacon of Carthage put up his complaint to St. Augustine, That in those large and cold expressions in which he was forced to instruct the Catechumeni, he many times grew not only tedious to others, who thought themselves ripe for more accurate discourses, but to himself.
A Deacon of Carthage put up his complaint to Saint Augustine, That in those large and cold expressions in which he was forced to instruct the Catechumen, he many times grew not only tedious to Others, who Thought themselves ripe for more accurate discourses, but to himself.
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11498
And this occasioned that tract of his De Catechizandis rudibus, Of the manner of instructing the simple and ignorant;
And this occasioned that tract of his De Catechizandis rudibus, Of the manner of instructing the simple and ignorant;
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12185
and that as God hath been a Father to us in making us after his own image,
and that as God hath been a Father to us in making us After his own image,
cc cst p-acp np1 vhz vbn dt n1 p-acp pno12 p-acp vvg pno12 p-acp po31 d n1,
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11499
where he tells him that there is not so great difference between a weak expression and a quick and lively apprehension as there is between a mortal Man and God;
where he tells him that there is not so great difference between a weak expression and a quick and lively apprehension as there is between a Mortal Man and God;
c-crq pns31 vvz pno31 d pc-acp vbz xx av j n1 p-acp dt j n1 cc dt j cc j n1 c-acp pc-acp vbz p-acp dt j-jn n1 cc np1;
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11500
and yet Christ, who was equal to God, took upon him the form of a servant, that he might become weak to them who are weak, and so gain the weak. Why then should men of deeper reach think it tedious to descend to low expressions, quum charitas, quantò officiosiùs descendit in infima, tantò robustiùs recurrit ad intima;
and yet christ, who was equal to God, took upon him the from of a servant, that he might become weak to them who Are weak, and so gain the weak. Why then should men of Deeper reach think it tedious to descend to low expressions, Whom charitas, quantò officiosiùs descendit in infima, tantò robustiùs recurrit ad intima;
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11501
whenas true Charity, the more officious it is to condescend to the lowest, the more strongly it reflects with comfort upon the inward man, through a good conscience, which seeketh nothing from them to whom it doth descend but their salvation.
whenas true Charity, the more officious it is to condescend to the lowest, the more strongly it reflects with Comfort upon the inward man, through a good conscience, which seeks nothing from them to whom it does descend but their salvation.
cs j n1, dt av-dc j pn31 vbz pc-acp vvi p-acp dt js, dt av-dc av-j pn31 vvz p-acp n1 p-acp dt j n1, p-acp dt j n1, r-crq vvz pix p-acp pno32 pc-acp ro-crq pn31 vdz vvi p-acp po32 n1.
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Nor did this office confine it self within their Temples, but was brought into their Schools:
Nor did this office confine it self within their Temples, but was brought into their Schools:
ccx vdd d n1 vvi pn31 n1 p-acp po32 n2, cc-acp vbds vvn p-acp po32 n2:
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11503
Amongst which that of Alexandria was most famous, where Origen at eighteen years of age, took upon him that office; (Who was NONLATINALPHABET,
among which that of Alexandria was most famous, where Origen At eighteen Years of age, took upon him that office; (Who was,
p-acp r-crq d pp-f np1 vbds av-ds j, c-crq np1 p-acp crd n2 pp-f n1, vvd p-acp pno31 cst n1; (r-crq vbds,
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as Eunapius speaks of Socrates, a living and a walking statue of spiritual wisdome.) Where Pantaenas, Heractas, Dionysius,
as Eunapius speaks of Socrates, a living and a walking statue of spiritual Wisdom.) Where Pantaenas, Heractas, Dionysius,
c-acp np1 vvz pp-f np1, dt n-vvg cc dt j-vvg n1 pp-f j n1.) c-crq np1, np1, np1,
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and Clemens Alexandrinus were glorious in this respect.
and Clemens Alexandrian were glorious in this respect.
cc np1 np1 vbdr j p-acp d n1.
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And indeed what else is Clemens his Paedagogus but a Catechisme? For we must not think that it is only to Catechise, when we instruct by way of question and answer,
And indeed what Else is Clemens his Pedagogue but a Catechism? For we must not think that it is only to Catechise, when we instruct by Way of question and answer,
cc av q-crq av vbz np1 po31 n1 p-acp dt n1? c-acp pns12 vmb xx vvi cst pn31 vbz j pc-acp vvi, c-crq pns12 vvb p-acp n1 pp-f n1 cc vvi,
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because our common Catechisins are shaped out unto us in the form of Dialogues. No;
Because our Common Catechisins Are shaped out unto us in the from of Dialogues. No;
c-acp po12 j n2 vbr vvn av p-acp pno12 p-acp dt n1 pp-f n2. uh-dx;
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NONLATINALPHABET is no more then NONLATINALPHABET, to be catechized no more than to be instructed. In which acception we find the word used in Scripture:
is no more then, to be Catechized no more than to be instructed. In which acception we find the word used in Scripture:
vbz av-dx av-dc cs, pc-acp vbi vvn av-dx dc cs pc-acp vbi vvn. p-acp r-crq n1 pns12 vvb dt n1 vvn p-acp n1:
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NONLATINALPHABET, whereof thou hast been instructed, saith St. Luke to Theophilus.
, whereof thou hast been instructed, Says Saint Lycia to Theophilus.
, c-crq pns21 vh2 vbn vvn, vvz n1 av p-acp np1.
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NONLATINALPHABET, Let him that is taught in the word make him that hath taught him partaker in all his goods.
, Let him that is taught in the word make him that hath taught him partaker in all his goods.
, vvb pno31 cst vbz vvn p-acp dt n1 vvb pno31 cst vhz vvn pno31 n1 p-acp d po31 n2-j.
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When St. Augustine took the Epistle and Gospel and Psalm for the day for his subject for one Sermon, he did then Catechize. When Athanasius made one Sermon,
When Saint Augustine took the Epistle and Gospel and Psalm for the day for his Subject for one Sermon, he did then Catechise. When Athanasius made one Sermon,
c-crq n1 np1 vvd dt n1 cc n1 cc n1 p-acp dt n1 p-acp po31 n-jn p-acp crd n1, pns31 vdd av vvb. c-crq np1 vvd crd n1,
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and that a very short one, contra omnes haereses, against all heresies, he did then Catechize. St. Chrysostome hath divers Orations catechistical.
and that a very short one, contra omnes Heresies, against all heresies, he did then Catechise. Saint Chrysostom hath diverse Orations catechistical.
cc cst dt j j pi, fw-la fw-la n2, p-acp d n2, pns31 vdd av vvb. n1 np1 vhz j n2 j.
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When Chrysologus makes six or seven several Sermons upon the whole Creed, and not one of them a quarter of an hour long, what doth he then but Catechize? What need I tell you of the several constitutions of Councels and provincial Synods decreed for the institution of the Catechumeni? The state and face now of Christendom is altered;
When Chrysologus makes six or seven several Sermons upon the Whole Creed, and not one of them a quarter of an hour long, what does he then but Catechise? What need I tell you of the several constitutions of Counsels and provincial Synods decreed for the Institution of the Catechumen? The state and face now of Christendom is altered;
c-crq np1 vvz crd cc crd j n2 p-acp dt j-jn n1, cc xx pi pp-f pno32 dt n1 pp-f dt n1 av-j, q-crq vdz pns31 av cc-acp vvi? q-crq vvb pns11 vvb pn22 pp-f dt j n2 pp-f n2 cc j-jn n2 vvn p-acp dt n1 pp-f dt np1? dt n1 cc n1 av pp-f np1 vbz vvn;
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11514
nor have we Converts of the Jews and Gentiles, on whom to bestow this necessary labour:
nor have we Converts of the jews and Gentiles, on whom to bestow this necessary labour:
ccx vhb pns12 vvz pp-f dt np2 cc np1, p-acp ro-crq pc-acp vvi d j n1:
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11515
but yet, I fear, we have many as weak and ignorant as they, and here is as much need of this kind of instruction as then.
but yet, I Fear, we have many as weak and ignorant as they, and Here is as much need of this kind of instruction as then.
cc-acp av, pns11 vvb, pns12 vhb d c-acp j cc j c-acp pns32, cc av vbz p-acp d n1 pp-f d n1 pp-f n1 c-acp av.
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I will no longer insist upon this argument;
I will no longer insist upon this argument;
pns11 vmb av-dx av-jc vvi p-acp d n1;
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nor did I think so much as once to have toucht upon it, but to have begun without a preface:
nor did I think so much as once to have touched upon it, but to have begun without a preface:
ccx vdd pns11 vvi av av-d c-acp a-acp pc-acp vhi vvn p-acp pn31, cc-acp pc-acp vhi vvn p-acp dt n1:
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11518
Only I was willing to remove all jealousie out of such mens minds as are ready to believe that there is a snake under every leaf,
Only I was willing to remove all jealousy out of such men's minds as Are ready to believe that there is a snake under every leaf,
av-j pns11 vbds j pc-acp vvi d n1 av pp-f d ng2 n2 c-acp vbr j pc-acp vvi cst pc-acp vbz dt n1 p-acp d n1,
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11519
and who from the most happy conjunction can presage some dangerous effect; and withall, to take off all expectation of any curious discourse.
and who from the most happy conjunction can presage Some dangerous Effect; and withal, to take off all expectation of any curious discourse.
cc r-crq p-acp dt av-ds j n1 vmb vvi d j n1; cc av, pc-acp vvi a-acp d n1 pp-f d j n1.
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11520
My discourse shall be like my subject, Prayer;
My discourse shall be like my Subject, Prayer;
po11 n1 vmb vbi av-j po11 n-jn, n1;
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11521
which, as Quintilian spake of Grammar, Plus operis habet quà m ostentationis, is a painful work indeed,
which, as Quintilian spoke of Grammar, Plus operis habet quà m ostentationis, is a painful work indeed,
r-crq, c-acp np1 vvd pp-f n1, fw-fr fw-la fw-la fw-la fw-la, vbz dt j n1 av,
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11522
but is then most truly performed when it hath nothing of ostentation.
but is then most truly performed when it hath nothing of ostentation.
cc-acp vbz av av-ds av-j vvn c-crq pn31 vhz pix pp-f n1.
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11523
It hath alwayes been my aim and labor that what I delivered from the Pulpit should be catechetical;
It hath always been my aim and labour that what I Delivered from the Pulpit should be catechetical;
pn31 vhz av vbn po11 n1 cc vvi d r-crq pns11 vvd p-acp dt n1 vmd vbi j;
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11524
but I will now affect it.
but I will now affect it.
cc-acp pns11 vmb av vvi pn31.
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11525
Nor will I strive to help my speech by art or phansie, but there where it may perhaps be needful.
Nor will I strive to help my speech by art or fancy, but there where it may perhaps be needful.
ccx vmb pns11 vvi pc-acp vvi po11 n1 p-acp n1 cc n1, cc-acp a-acp c-crq pn31 vmb av vbi j.
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11526
Abundè dixit bene quisquis rei satisfecit; Abundè dixit bene quisquis rei satisfecit;
fw-la fw-la fw-la fw-la fw-la fw-la;
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11527
In these kind of discourses the language must be equally proportioned to the matter in hand;
In these kind of discourses the language must be equally proportioned to the matter in hand;
p-acp d n1 pp-f n2 dt n1 vmb vbi av-jn vvn p-acp dt n1 p-acp n1;
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and he hath spoken well, that hath fully spoken all.
and he hath spoken well, that hath Fully spoken all.
cc pns31 vhz vvn av, cst vhz av-j vvn d.
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11529
And to this end I have chosen the Lord's Prayer for my subject, which conteins whatsoever we should request and desire;
And to this end I have chosen the Lord's Prayer for my Subject, which contains whatsoever we should request and desire;
cc p-acp d n1 pns11 vhb vvn dt ng1 n1 p-acp po11 n-jn, r-crq vvz r-crq pns12 vmd vvi cc n1;
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11530
as the Creed doth whatsoever we must believe; and the Decalogue, whatsoever we ought to do.
as the Creed does whatsoever we must believe; and the Decalogue, whatsoever we ought to do.
c-acp dt n1 vdz r-crq pns12 vmb vvi; cc dt n1, r-crq pns12 vmd pc-acp vdi.
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11531
And yet in this short Prayer upon due observation we shall find both the Creed and the Decalogue.
And yet in this short Prayer upon due observation we shall find both the Creed and the Decalogue.
cc av p-acp d j n1 p-acp j-jn n1 pns12 vmb vvi d dt n1 cc dt n1.
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11532
Tertullian, I am sure, calls it Breviarium totius Evangelii, the Compendium of the whole Gospel; and St. Cyprian, Praeceptorum Christi grande compendium, a Collection of all Christs precepts.
Tertullian, I am sure, calls it Breviary totius Evangelii, the Compendium of the Whole Gospel; and Saint Cyprian, Praeceptorum Christ Grande compendium, a Collection of all Christ Precepts.
np1, pns11 vbm j, vvz pn31 np1 fw-la np1, dt fw-la pp-f dt j-jn n1; cc n1 np1, fw-la fw-la fw-fr fw-la, dt n1 pp-f d npg1 n2.
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11533
Some prejudice it may be perhaps that it is common in every mans, nay, in every childs, mouth.
some prejudice it may be perhaps that it is Common in every men, nay, in every child's, Mouth.
d n1 pn31 vmb vbi av cst pn31 vbz j p-acp d n2, uh-x, p-acp d ng1, n1.
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11534
For things common and ordinary do lose their credit and price amongst men for no other reason but because they are common and ordinary;
For things Common and ordinary do loose their credit and price among men for no other reason but Because they Are Common and ordinary;
p-acp n2 j cc j vdb vvi po32 n1 cc n1 p-acp n2 p-acp dx j-jn n1 cc-acp c-acp pns32 vbr j cc j;
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11535
like the Jews Manna, which their souls abhorred because it was so common, and they could gather it every day.
like the jews Manna, which their Souls abhorred Because it was so Common, and they could gather it every day.
av-j dt np2 n1, r-crq po32 n2 vvn c-acp pn31 vbds av j, cc pns32 vmd vvi pn31 d n1.
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11536
Indeed this is no prejudice at all to this Prayer, but serves rather to commend it.
Indeed this is no prejudice At all to this Prayer, but serves rather to commend it.
np1 d vbz dx n1 p-acp d p-acp d n1, cc-acp vvz av-c pc-acp vvi pn31.
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11537
Quid non commune est quod natura optimum fecit? saith that witty but lascivious Author;Quid non commune est quod Nature optimum fecit? Says that witty but lascivious Author;
fw-la fw-fr j fw-la fw-la fw-la fw-la fw-la? vvz d j p-acp j n1;
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so he will be a Father to us in restoring us.
so he will be a Father to us in restoring us.
av pns31 vmb vbi dt n1 p-acp pno12 p-acp vvg pno12.
(40) sermon (DIV1)
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11538
Those things which Nature hath made most useful are most common, yea therefore are common because they are useful.
Those things which Nature hath made most useful Are most Common, yea Therefore Are Common Because they Are useful.
d n2 r-crq n1 vhz vvn av-ds j vbr av-ds j, uh av vbr j c-acp pns32 vbr j.
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11539
The holy Father Nazianzene applies it to Divine mysteries;
The holy Father Nazianzene Applies it to Divine Mysteres;
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11540
NONLATINALPHABET, Christ is our King, and he hath made his Law, his Grace, his Gospel, his Miracles, his Sufferings as common as the Sun:
, christ is our King, and he hath made his Law, his Grace, his Gospel, his Miracles, his Sufferings as Common as the Sun:
, np1 vbz po12 n1, cc pns31 vhz vvn po31 n1, po31 n1, po31 n1, po31 n2, po31 n2 p-acp j c-acp dt n1:
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11541
Faith, Hope, and Charity are for every heart that will entertain them. Only those things which are valid and secret are least necessary;
Faith, Hope, and Charity Are for every heart that will entertain them. Only those things which Are valid and secret Are least necessary;
n1, vvb, cc n1 vbr p-acp d n1 cst vmb vvi pno32. j d n2 r-crq vbr j cc j-jn vbr av-ds j;
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11542
NONLATINALPHABET, saith he, they are to be placed in the second rank, because least useful.
, Says he, they Are to be placed in the second rank, Because least useful.
, vvz pns31, pns32 vbr pc-acp vbi vvn p-acp dt ord n1, c-acp ds j.
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11543
Were not our Pater noster of such use, it had not been so common as it is;
Were not our Pater Noster of such use, it had not been so Common as it is;
vbdr xx po12 fw-la fw-la pp-f d n1, pn31 vhd xx vbn av j c-acp pn31 vbz;
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11544
but now it is made common because it is of weightiest and greatest price.
but now it is made Common Because it is of Weightiest and greatest price.
cc-acp av pn31 vbz vvn j c-acp pn31 vbz pp-f js cc js n1.
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11545
I will not urge the superstitious numbring of Pater Nosters by tale, as if our Prayers were to be muster'd up like Xerxes 's army, ut numero vincetur, to prevail rather by number than by weight.
I will not urge the superstitious numbering of Pater Noster's by tale, as if our Prayers were to be mustered up like Xerxes is army, ut numero vincetur, to prevail rather by number than by weight.
pns11 vmb xx vvi dt j vvg pp-f n1 ng1 p-acp n1, c-acp cs po12 n2 vbdr pc-acp vbi vvn a-acp av-j np1 vbz n1, fw-la fw-it fw-la, pc-acp vvi av-c p-acp n1 cs p-acp n1.
(38) sermon (DIV1)
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11546
I need not tell you out of Rupertus and Amalarius Fortunatus, that this Prayer was alwayes uttered in the Church NONLATINALPHABET, with a loud voice, when others were pronounced NONLATINALPHABET, with more secrecie and silence;
I need not tell you out of Rupert and Amalarius Fortunatus, that this Prayer was always uttered in the Church, with a loud voice, when Others were pronounced, with more secrecy and silence;
pns11 vvb xx vvi pn22 av pp-f np1 cc np1 np1, cst d n1 vbds av vvn p-acp dt n1, p-acp dt j n1, c-crq n2-jn vbdr vvn, p-acp dc n1 cc n1;
(38) sermon (DIV1)
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11547
nor trouble you with the reasons they alledge.
nor trouble you with the Reasons they allege.
ccx vvb pn22 p-acp dt n2 pns32 vvb.
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11548
I need not commend the laudable practise of our Church, which hath often inserted it in her Liturgy,
I need not commend the laudable practice of our Church, which hath often inserted it in her Liturgy,
pns11 vvb xx vvi dt j n1 pp-f po12 n1, r-crq vhz av vvn pn31 p-acp po31 n1,
(38) sermon (DIV1)
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11549
and hath placed it at the beginning both of first and second Service. Animata suo privilegio ascendit coelum, commendans Patri quae Filius docuit;
and hath placed it At the beginning both of First and second Service. Animata Sue privilegio ascendit coelum, commendans Patri Quae Filius Doctrine;
cc vhz vvn pn31 p-acp dt n1 av-d pp-f ord cc ord n1. fw-la fw-la fw-la fw-la fw-la, fw-fr fw-la fw-la fw-la n1;
(38) sermon (DIV1)
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11550
The greatest priviledge it hath is, That it had Christ himself for its Author;
The greatest privilege it hath is, That it had christ himself for its Author;
dt js n1 pn31 vhz vbz, cst pn31 vhd np1 px31 p-acp po31 n1;
(38) sermon (DIV1)
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11551
and being quickened and enlivened with this prerogative, it ascends the heavens, and commences those petitions to God the Father which the Son himself hath taught;
and being quickened and enlivened with this prerogative, it ascends the heavens, and commences those petitions to God the Father which the Son himself hath taught;
cc vbg vvn cc vvn p-acp d n1, pn31 vvz dt n2, cc vvz d n2 p-acp np1 dt n1 r-crq dt n1 px31 vhz vvn;
(38) sermon (DIV1)
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11552
SIC ERGOO RATE, After this manner therefore pray ye. SIC ERGOO RATE, After this manner Therefore pray you.
fw-la np1 vvb, p-acp d n1 av vvb pn22.
(38) sermon (DIV1)
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11553
Which words are taken as they lye for a plain precept, not to pray, which is implyed,
Which words Are taken as they lie for a plain precept, not to pray, which is employed,
r-crq n2 vbr vvn c-acp pns32 vvb p-acp dt j n1, xx pc-acp vvi, r-crq vbz vvn,
(38) sermon (DIV1)
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11554
but to pray after this manner. For though it be in St. Luke, NONLATINALPHABET, When you pray, say;
but to pray After this manner. For though it be in Saint Luke,, When you pray, say;
cc-acp pc-acp vvi p-acp d n1. c-acp cs pn31 vbb p-acp n1 np1,, c-crq pn22 vvb, vvb;
(38) sermon (DIV1)
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11555
yet here in St. Matthew we read it in the Imperative mood, NONLATINALPHABET, pray ye thus For although Christ may seem only to prescribe what we must desire of God when we pray,
yet Here in Saint Matthew we read it in the Imperative mood,, pray you thus For although christ may seem only to prescribe what we must desire of God when we pray,
av av p-acp n1 np1 pns12 vvb pn31 p-acp dt j n1,, vvb pn22 av c-acp cs np1 vmb vvi av-j pc-acp vvi r-crq pns12 vmb vvi pp-f np1 c-crq pns12 vvb,
(38) sermon (DIV1)
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11556
and not command that we should thus pray;
and not command that we should thus pray;
cc xx vvi cst pns12 vmd av vvi;
(38) sermon (DIV1)
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11557
yet the very subject of this prayer, and the nature of the things we are to pray for are such, that we cannot but conceive that Christ did enjoyn both;
yet the very Subject of this prayer, and the nature of the things we Are to pray for Are such, that we cannot but conceive that christ did enjoin both;
av dt j n-jn pp-f d n1, cc dt n1 pp-f dt n2 pns12 vbr pc-acp vvi c-acp vbr d, cst pns12 vmbx p-acp vvi cst np1 vdd vvi d;
(38) sermon (DIV1)
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11643
but every sigh and groan is not properly a prayer, but gives live and activity to our prayers.
but every sighs and groan is not properly a prayer, but gives live and activity to our Prayers.
cc-acp d n1 cc n1 vbz xx av-j dt n1, cc-acp vvz vvb cc n1 p-acp po12 n2.
(39) sermon (DIV1)
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11558
Prayer is implyed in Religion, whether true or false, grounded by the very Heathen on Gods Care and Providence by which he governs all things.
Prayer is employed in Religion, whither true or false, grounded by the very Heathen on God's Care and Providence by which he governs all things.
n1 vbz vvn p-acp n1, cs j cc j, vvn p-acp dt j j-jn p-acp ng1 n1 cc n1 p-acp r-crq pns31 vvz d n2.
(38) sermon (DIV1)
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11559
The Stoicks appropriated it to their sect;
The Stoics appropriated it to their sect;
dt njp2 vvn pn31 p-acp po32 n1;
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11560
NONLATINALPHABET. As they thought that none but a wise man could be a Priest, so they imagined that none but a wise man could pray.
. As they Thought that none but a wise man could be a Priest, so they imagined that none but a wise man could pray.
. p-acp pns32 vvd cst pix cc-acp dt j n1 vmd vbi dt n1, av pns32 vvd d pix p-acp dt j n1 vmd vvi.
(38) sermon (DIV1)
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11561
And indeed all Philosophers accounted it their proper praise to know how to pray.
And indeed all Philosophers accounted it their proper praise to know how to pray.
cc av d n2 vvd pn31 po32 j n1 pc-acp vvi c-crq pc-acp vvi.
(38) sermon (DIV1)
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11562
None ever denyed that God was to be prayed unto but the Cyrenaeans, as Clemens tells us,
None ever denied that God was to be prayed unto but the Cyrenaeans, as Clemens tells us,
pix av vvd cst np1 vbds pc-acp vbi vvn p-acp p-acp dt njp2, c-acp np1 vvz pno12,
(38) sermon (DIV1)
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11563
and the Epicureans, who acknowledged no Divine Providence at all. Indeed all Religions agree in this, That we must pray.
and the Epicureans, who acknowledged no Divine Providence At all. Indeed all Religions agree in this, That we must pray.
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But to pray amiss hath been the error not only of Pagans, but of many also who called upon the name of the living God. Bene orare, gratia spiritalis;
But to pray amiss hath been the error not only of Pagans, but of many also who called upon the name of the living God. Bene orare, Gratia Spiritualis;
p-acp pc-acp vvi av vhz vbn dt n1 xx av-j pp-f n2-jn, cc-acp pp-f d av r-crq vvd p-acp dt n1 pp-f dt j-vvg np1. fw-la fw-la, fw-la fw-la;
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To pray well we can learn from none but from Christ alone.
To pray well we can Learn from none but from christ alone.
pc-acp vvi av pns12 vmb vvi p-acp pix cc-acp p-acp np1 av-j.
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We may find perhaps the truth which teacheth some other virtue, if not entire in one Philosopher,
We may find perhaps the truth which Teaches Some other virtue, if not entire in one Philosopher,
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yet diffused and scattered throughout their several sects and writings:
yet diffused and scattered throughout their several Sects and writings:
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but Christ alone, as he is the author and the finisher of our Faith, so is he also of all true Devotion.
but christ alone, as he is the author and the finisher of our Faith, so is he also of all true Devotion.
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Laertius tells us that Aristotle wrote NONLATINALPHABET, concerning Prayer; and one of Plato's Diologues is extant upon that subject.
Laertius tells us that Aristotle wrote, Concerning Prayer; and one of Plato's Diologues is extant upon that Subject.
np1 vvz pno12 d np1 vvd, vvg n1; cc crd pp-f npg1 n2 vbb j p-acp d n-jn.
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And the very light of Nature directed them so far that they did acknowledge Reverence a companion of Prayer;
And the very Light of Nature directed them so Far that they did acknowledge reverence a Companion of Prayer;
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that they esteemed and judged of men by the manner of their Devotion;
that they esteemed and judged of men by the manner of their Devotion;
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that they accounted them profane who desired things unlawful of the Gods, and them foolish whose prayers were for trifles;
that they accounted them profane who desired things unlawful of the God's, and them foolish whose Prayers were for trifles;
cst pns32 vvd pno32 vvi r-crq j-vvn n2 j pp-f dt n2, cc pno32 j rg-crq n2 vbdr p-acp n2;
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that they could deride the superstitious rites and ceremonies which they used in their devotion:
that they could deride the superstitious Rites and ceremonies which they used in their devotion:
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But to pray for those things which will procure eternal happiness, to pray for a Kingdom, he alone can teach us whose most precious bloud hath purchast it for us.
But to pray for those things which will procure Eternal happiness, to pray for a Kingdom, he alone can teach us whose most precious blood hath purchased it for us.
cc-acp pc-acp vvi p-acp d n2 r-crq vmb vvi j n1, pc-acp vvi p-acp dt n1, pns31 av-j vmb vvi pno12 r-crq av-ds j n1 vhz vvn pn31 p-acp pno12.
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I cannot now proceed to the further handling of these words; for time will prevent me.
I cannot now proceed to the further handling of these words; for time will prevent me.
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I intended to make this Lecture only an Introduction.
I intended to make this Lecture only an Introduction.
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For the main I must remain your debter till this day seven-night, because I have already ingagements lye upon me for the next Sunday;
For the main I must remain your debtor till this day sevennight, Because I have already engagements lie upon me for the next Sunday;
p-acp dt n1 pns11 vmb vvi po22 n1 p-acp d n1 n1, c-acp pns11 vhb av n2 vvb p-acp pno11 p-acp dt ord np1;
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and then, in this place we shall, Godwilling, meet again. In the mean time I commend you all to the Grace of our Lord Jesus.
and then, in this place we shall, God willing, meet again. In the mean time I commend you all to the Grace of our Lord jesus.
cc av, p-acp d n1 pns12 vmb, j, vvb av. p-acp dt j n1 pns11 vvb pn22 d p-acp dt n1 pp-f po12 n1 np1.
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It consists not only NONLATINALPHABET, in the outward performance, in breathing out it self by words and vocal expressions,
It consists not only, in the outward performance, in breathing out it self by words and vocal expressions,
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The Thirtieth SERMON. PART II. MATTH. VI. 9. After this manner therefore pray ye; Our Father which art in heaven, &c. THose things which degenerate are so much the worse, by how much the better they had been, had they retained that primitive rectitude which God and Nature put into them;
The Thirtieth SERMON. PART II MATTHEW. VI. 9. After this manner Therefore pray you; Our Father which art in heaven, etc. THose things which degenerate Are so much the Worse, by how much the better they had been, had they retained that primitive rectitude which God and Nature put into them;
dt ord n1. n1 crd av. crd. crd p-acp d n1 av vvb pn22; po12 n1 r-crq n1 p-acp n1, av d n2 r-crq j vbr av av-d dt av-jc, p-acp c-crq av-d dt jc pns32 vhd vbn, vhd pns32 vvd cst j n1 r-crq np1 cc n1 vvn p-acp pno32;
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they being withered and deformed by that irregularity and unnatural motion which swayes and wrests them from the rule,
they being withered and deformed by that irregularity and unnatural motion which sways and wrists them from the Rule,
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as Beauty is with Age and Violence, which write deformity deeper in that countenance whose composition and native complexion was most exact and elegant.
as Beauty is with Age and Violence, which write deformity Deeper in that countenance whose composition and native complexion was most exact and elegant.
c-acp n1 vbz p-acp n1 cc n1, r-crq vvb n1 jc-jn p-acp d n1 rg-crq n1 cc j-jn n1 vbds av-ds j cc j.
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In this very Chapter here we find mention of three principal virtues, which are as wings to lift a Christian up to heaven, giving of Alms, Fasting and Prayer;
In this very Chapter Here we find mention of three principal Virtues, which Are as wings to lift a Christian up to heaven, giving of Alms, Fasting and Prayer;
p-acp d j n1 av pns12 vvb n1 pp-f crd j-jn n2, r-crq vbr p-acp n2 pc-acp vvi dt njp a-acp p-acp n1, vvg pp-f n2, vvg cc n1;
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All which have a CAVE, a Take-heed placed in the very front of them;
All which have a CAVE, a Take heed placed in the very front of them;
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as if there were as great danger in them, as in their contraries, which are cloathed with Death.
as if there were as great danger in them, as in their contraries, which Are clothed with Death.
c-acp cs pc-acp vbdr a-acp j n1 p-acp pno32, c-acp p-acp po32 n2-jn, r-crq vbr vvn p-acp n1.
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By our Alms and Liberality we do, as the Apostle speaks, sow in blessings, in a fertile place, where for one we receive a thousand,
By our Alms and Liberality we do, as the Apostle speaks, sow in blessings, in a fertile place, where for one we receive a thousand,
p-acp po12 n2 cc n1 pns12 vdb, c-acp dt n1 vvz, vvb p-acp n2, p-acp dt j n1, c-crq c-acp pi pns12 vvi dt crd,
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or, as Nazianzene, NONLATINALPHABET, sow our piety, which will bring in increase a hundred-fold.
or, as Nazianzene,, sow our piety, which will bring in increase a hundredfold.
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But yet we see Vain-glory and the sound of a trumpet will blast all our crop,
But yet we see Vainglory and the found of a trumpet will blast all our crop,
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and rob us of our harvest.
and rob us of our harvest.
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Castigation and beating-down of the body by Fasting is that which g•ves life and growth unto our Devotion,
Castigation and beating-down of the body by Fasting is that which g•ves life and growth unto our Devotion,
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and by which we do humilitatem animae Deo immolare, make our Humility an holy and acceptable sacrifice to God:
and by which we do humilitatem Spirits God immolare, make our Humility an holy and acceptable sacrifice to God:
cc p-acp r-crq pns12 vdb fw-la fw-la fw-la fw-la, vvb po12 n1 dt j cc j n1 p-acp np1:
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But when it appears only in a sad disfigured face, it brings no reward with it but that of the Hypocrite.
But when it appears only in a sad disfigured face, it brings no reward with it but that of the Hypocrite.
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To instance in our present theme of Prayer. It is NONLATINALPHABET, the head and fountain of all the good which is derived upon us,
To instance in our present theme of Prayer. It is, the head and fountain of all the good which is derived upon us,
p-acp n1 p-acp po12 j n1 pp-f n1. pn31 vbz, dt n1 cc n1 pp-f d dt j r-crq vbz vvn p-acp pno12,
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and NONLATINALPHABET, as Chrysostome saith, the end and complement of all blessings:
and, as Chrysostom Says, the end and compliment of all blessings:
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Yet when Hypocrisie tenders it in the open streets and synagogues, it hath no such force,
Yet when Hypocrisy tenders it in the open streets and Synagogues, it hath not such force,
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and finding better reward then such acts do as abuse and violate good Duties. Two faults there are which our Saviour reprov'd here in Prayer, vain Ostentation, which made it open;
and finding better reward then such acts do as abuse and violate good Duties. Two Faults there Are which our Saviour reproved Here in Prayer, vain Ostentation, which made it open;
cc vvg av-jc n1 cs d n2 vdb p-acp vvi cc vvi j n2. crd n2 a-acp vbr r-crq po12 n1 vvd av p-acp n1, j n1, r-crq vvd pn31 j;
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and Superstition, which made it long: the one of the Hypocrite, the other of the Ethnick and Heathen.
and Superstition, which made it long: the one of the Hypocrite, the other of the Ethnic and Heathen.
cc n1, r-crq vvd pn31 av-j: dt pi pp-f dt n1, dt n-jn pp-f dt j-jn cc j-jn.
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The former we will pass by as not so pertinent to our purpose.
The former we will pass by as not so pertinent to our purpose.
dt j pns12 vmb vvi p-acp c-acp xx av j p-acp po12 n1.
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The latter is that which our Saviour corrects in these words, and in the form prescribed.
The latter is that which our Saviour corrects in these words, and in the from prescribed.
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For it is in Prayer as it is in artificial employments;
For it is in Prayer as it is in artificial employments;
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but also NONLATINALPHABET, in contemplation of those rules and directions by which we must make our Prayer regular.
but also, in contemplation of those rules and directions by which we must make our Prayer regular.
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To pray, is the duty of a Christian: but we must have an eye upon the manner how we pray.
To pray, is the duty of a Christian: but we must have an eye upon the manner how we pray.
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For that of Tertullian is most safe, si quid determinandum est, ad Dei regulas dirigatur;
For that of Tertullian is most safe, si quid determinandum est, ad Dei regulas dirigatur;
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In all our actions of piety we must have recourse to those rules which God hath prescribed.
In all our actions of piety we must have recourse to those rules which God hath prescribed.
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Reason indeed is the light of the soul, and NONLATINALPHABET, as Nazianzene speaks, the first law which is written in our hearts.
Reason indeed is the Light of the soul, and, as Nazianzene speaks, the First law which is written in our hearts.
n1 av vbz dt n1 pp-f dt n1, cc, c-acp np1 vvz, dt ord n1 r-crq vbz vvn p-acp po12 n2.
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But our Reason is not a rule, no not when she is unclouded of all encumbrances of passions and opinions,
But our Reason is not a Rule, no not when she is unclouded of all encumbrances of passion and opinions,
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but the eye of the soul, which directs us by that rule which is set down to regulate our Reason.
but the eye of the soul, which directs us by that Rule which is Set down to regulate our Reason.
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The whole power of man is in his Reason;
The Whole power of man is in his Reason;
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and the whole force and vigor of Reason in Judgment, by which we weigh and examine every thing.
and the Whole force and vigor of Reason in Judgement, by which we weigh and examine every thing.
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But experience tells us that mens judgments are as various as their complexions, which though they look upon the same end,
But experience tells us that men's Judgments Are as various as their complexions, which though they look upon the same end,
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yet find out divers means and wayes. Whence it comes to pass that this man makes more haste, another is more slow;
yet find out diverse means and ways. Whence it comes to pass that this man makes more haste, Another is more slow;
av vvb av j n2 cc n2. c-crq pn31 vvz pc-acp vvi cst d n1 vvz dc n1, j-jn vbz av-dc j;
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this mans way is more plain, anothers more rugged:
this men Way is more plain, another's more rugged:
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and therefore a rule is necessary, which must reconcile all, and make the way as manifest as the end.
and Therefore a Rule is necessary, which must reconcile all, and make the Way as manifest as the end.
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The Hypocrite prays, the Heathen pray, all pray: sed literata devotio praestat devotae rusticitati; Learned and regulated devotion is far more powerful than devout ignorance.
The Hypocrite prays, the Heathen prey, all pray: sed literata Devotion praestat devotae rusticitati; Learned and regulated devotion is Far more powerful than devout ignorance.
dt n1 vvz, dt j-jn n1, d vvb: fw-la fw-la fw-la fw-la fw-la n1; j cc j-vvn n1 vbz av-j av-dc j cs j n1.
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Therefore he who hath taught us to pray, hath also taught us how to pray; After this manner therefore pray ye.
Therefore he who hath taught us to pray, hath also taught us how to pray; After this manner Therefore pray you.
av pns31 r-crq vhz vvn pno12 pc-acp vvi, vhz av vvn pno12 c-crq pc-acp vvi; p-acp d n1 av vvb pn22.
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In the handling of which words we will observe this plain method. First, by way of introduction we will enquire what Prayer is;
In the handling of which words we will observe this plain method. First, by Way of introduction we will inquire what Prayer is;
p-acp dt n-vvg pp-f r-crq n2 pns12 vmb vvi d j n1. ord, p-acp n1 pp-f n1 pns12 vmb vvi r-crq n1 vbz;
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Secondly, what those Battologies, those repititions, are, to which our Saviour hath set this NONLATINALPHABET, this Form of his, in opposition;
Secondly, what those Battologies, those repetitions, Are, to which our Saviour hath Set this, this From of his, in opposition;
ord, r-crq d n2, d n2, vbr, p-acp r-crq po12 n1 vhz vvn d, d n1 pp-f png31, p-acp n1;
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Lastly, to whom this Form was prescribed. Of these in their order. What Prayer is no man can be ignorant who knows his own wants.
Lastly, to whom this From was prescribed. Of these in their order. What Prayer is no man can be ignorant who knows his own Wants.
ord, p-acp ro-crq d n1 vbds vvn. pp-f d p-acp po32 n1. q-crq n1 vbz dx n1 vmb vbi j r-crq vvz po31 d n2.
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For our wants do dictate to us, and teach us both to pray, and what to pray for.
For our Wants do dictate to us, and teach us both to pray, and what to pray for.
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Postulare inferioris est, say the Schools; Prayer is an argument of want and inferiority. For though we cannot but grant that Prayer may be made sometime to an equal,Postulare inferioris est, say the Schools; Prayer is an argument of want and inferiority. For though we cannot but grant that Prayer may be made sometime to an equal,
fw-la fw-la fw-la, vvb dt n2; n1 vbz dt n1 pp-f n1 cc n1. p-acp cs pns12 vmbx p-acp vvi d n1 vmb vbi vvn av p-acp dt j-jn,
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11642
For Desire is not Prayer, but the cause of it. Sighs and Groans and Desires are great furtherances and helps of Prayer;
For Desire is not Prayer, but the cause of it. Sighs and Groans and Desires Are great furtherances and helps of Prayer;
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yet the very nature of Prayer is such that it cannot be directed to any but by that very act of praying to him we make him our Superiour and more powerful than our selves.
yet the very nature of Prayer is such that it cannot be directed to any but by that very act of praying to him we make him our Superior and more powerful than our selves.
av dt j n1 pp-f n1 vbz d cst pn31 vmbx vbi vvn p-acp d cc-acp p-acp cst j n1 pp-f vvg p-acp pno31 pns12 vvb pno31 po12 j-jn cc av-dc j cs po12 n2.
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We confess our selves unable to perform that for which we entreat anothers help.
We confess our selves unable to perform that for which we entreat another's help.
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Now Prayer is never so right as when it is directed to God, and turneth the point of the Compass unto him:
Now Prayer is never so right as when it is directed to God, and turns the point of the Compass unto him:
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for there is none higher than he. And this is set out unto us diversly. It is called the Ascent of our mind unto God;
for there is none higher than he. And this is Set out unto us diversely. It is called the Ascent of our mind unto God;
c-acp pc-acp vbz pix jc cs pns31. cc d vbz vvn av p-acp pno12 av-j. pn31 vbz vvn dt n1 pp-f po12 n1 p-acp np1;
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a Petition of those things which we want put up to God; an Elevation of the mind unto God, by the Pythagoreans;a Petition of those things which we want put up to God; an Elevation of the mind unto God, by the pythagoreans;
dt vvb pp-f d n2 r-crq pns12 vvb vvd a-acp p-acp np1; dt n1 pp-f dt n1 p-acp np1, p-acp dt njp2;
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Pius animi affectus, a pious and religious affection of the soul to God: It is called the Calves of our lips; Pius animi affectus, a pious and religious affection of the soul to God: It is called the Calves of our lips;
fw-la fw-la fw-la, dt j cc j n1 pp-f dt n1 p-acp np1: pn31 vbz vvn dt n2 pp-f po12 n2;
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and, a rich Present, which carried up to heaven doth testifie our dutiful affection, and the undoubted means to purchase all fame at Gods hands.
and, a rich Present, which carried up to heaven does testify our dutiful affection, and the undoubted means to purchase all fame At God's hands.
cc, dt j j, r-crq vvd a-acp p-acp n1 vdz vvi po12 j n1, cc dt j n2 pc-acp vvi d n1 p-acp npg1 n2.
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All these are rather laudes Orationis quam definitiones; rather the commendations of Prayer, by which we manifest her effects,
All these Are rather laudes Orationis quam definitiones; rather the commendations of Prayer, by which we manifest her effects,
d d vbr av fw-la fw-la fw-la fw-la; av-c dt n2 pp-f n1, p-acp r-crq pns12 vvi po31 n2,
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than proper definitions to shew what it is.
than proper definitions to show what it is.
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Some difference we find in the Schools, whether Prayer be an act of the Understanding or of the Will;
some difference we find in the Schools, whither Prayer be an act of the Understanding or of the Will;
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but indeed it is but NONLATINALPHABET, a question of words. Some will have it to be of the Will alone.
but indeed it is but, a question of words. some will have it to be of the Will alone.
cc-acp av pn31 vbz p-acp, dt n1 pp-f n2. d vmb vhi pn31 pc-acp vbi pp-f dt n1 av-j.
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But they too narrowly confine it: For my Will may incline to those things which I never seek by Prayer. Volumus impossibilia, saith the Philosopher;
But they too narrowly confine it: For my Will may incline to those things which I never seek by Prayer. Volumus impossibilia, Says the Philosopher;
p-acp pns32 av av-j vvi pn31: c-acp po11 n1 vmb vvi p-acp d n2 r-crq pns11 av-x vvi p-acp n1. fw-la fw-la, vvz dt n1;
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Our Will is carried to impossibilities. But yet no man prays for those things which are impossible.
Our Will is carried to impossibilities. But yet no man prays for those things which Are impossible.
po12 n1 vbz vvn p-acp n2. p-acp av dx n1 vvz p-acp d n2 r-crq vbr j.
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Others make it an act of the Practick Understanding, which doth not apprehend things alone,
Others make it an act of the Practic Understanding, which does not apprehend things alone,
ng2-jn vvb pn31 dt n1 pp-f dt n-jn n1, r-crq vdz xx vvi n2 av-j,
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as the Speculative doth, but hath some force and causality in it, and hath the act of willing joyned with it:
as the Speculative does, but hath Some force and causality in it, and hath the act of willing joined with it:
c-acp dt j vdz, cc-acp vhz d n1 cc n1 p-acp pn31, cc vhz dt n1 pp-f j vvn p-acp pn31:
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which both must joyntly concur in Prayer.
which both must jointly concur in Prayer.
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For if I desire a thing and do not request it, or request it when I do not desire it, it is no Prayer.
For if I desire a thing and do not request it, or request it when I do not desire it, it is no Prayer.
p-acp cs pns11 vvb dt n1 cc vdb xx vvi pn31, cc vvi pn31 c-crq pns11 vdb xx vvi pn31, pn31 vbz dx n1.
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So that Prayer is nothing else but an act of the Understanding manifesting and expressing the will and desire we have to something which we want.
So that Prayer is nothing Else but an act of the Understanding manifesting and expressing the will and desire we have to something which we want.
av d n1 vbz pix av cc-acp dt n1 pp-f dt n1 vvg cc vvg dt n1 cc n1 pns12 vhb p-acp pi r-crq pns12 vvb.
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And here the Understanding both beginneth and ends, hath the first and last part.
And Here the Understanding both begins and ends, hath the First and last part.
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For till our wants present themselves to our Understanding, we can have no will to have them supplyed:
For till our Wants present themselves to our Understanding, we can have no will to have them supplied:
p-acp p-acp po12 n2 vvi px32 p-acp po12 n1, pns12 vmb vhi dx n1 pc-acp vhi pno32 vvd:
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and when our Will is moved, our Prayer is not yet compleat till we make our Reason and Understanding the interpreter of our Will.
and when our Will is moved, our Prayer is not yet complete till we make our Reason and Understanding the interpreter of our Will.
cc c-crq po12 n1 vbz vvn, po12 n1 vbz xx av j c-acp pns12 vvb po12 n1 cc n1 dt n1 pp-f po12 n1.
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And in this sense we must take that saying of St. Hierome, that truly and effectually to pray is not verba composita resonare, to utter a certain composition of words, sed amaros in compunctione gemitus edere, to send forth the bitter groans of compunction.
And in this sense we must take that saying of Saint Jerome, that truly and effectually to pray is not verba Composita resonare, to utter a certain composition of words, sed amaros in compunction gemitus Eat, to send forth the bitter groans of compunction.
cc p-acp d n1 pns12 vmb vvi d n-vvg pp-f n1 np1, cst av-j cc av-j pc-acp vvi vbz xx fw-la fw-la fw-la, pc-acp vvi dt j n1 pp-f n2, fw-la fw-la p-acp n1 fw-la fw-la, pc-acp vvi av dt j n2 pp-f n1.
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So that as in other virtues there is a double act, one of the Will, by which we will give an alms, or do some act of justice;
So that as in other Virtues there is a double act, one of the Will, by which we will give an alms, or do Some act of Justice;
av cst a-acp p-acp j-jn n2 pc-acp vbz dt j-jn n1, crd pp-f dt n1, p-acp r-crq pns12 vmb vvi dt n2, cc vdb d n1 pp-f n1;
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another of that power and faculty which perfects and consummates the act: so in Prayer there is one act of the Will and Affections;
Another of that power and faculty which perfects and consummates the act: so in Prayer there is one act of the Will and Affections;
j-jn pp-f d n1 cc n1 r-crq vvz cc n2 dt n1: av p-acp n1 a-acp vbz crd n1 pp-f dt n1 cc n2;
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but that is not enough till by another act of the Understanding this Will is manifested.
but that is not enough till by Another act of the Understanding this Will is manifested.
cc-acp d vbz xx d c-acp p-acp j-jn n1 pp-f dt n1 d n1 vbz vvn.
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So that with some change of that of the Apostle, we may say that we pray with the Will,
So that with Some change of that of the Apostle, we may say that we pray with the Will,
av cst p-acp d n1 pp-f d pp-f dt n1, pns12 vmb vvi d pns12 vvb p-acp dt n1,
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and we pray with the Understanding also. and we pray with the Understanding also.
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Whether this be done by voice or no is not much material to the definition and nature of Prayer,
Whither this be done by voice or no is not much material to the definition and nature of Prayer,
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but in respect only of time and place and some such circumstances.
but in respect only of time and place and Some such Circumstances.
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For though Voice and Speech be given us to this end, to conveigh our minds to one another, and to communicate our selves;
For though Voice and Speech be given us to this end, to convey our minds to one Another, and to communicate our selves;
p-acp cs n1 cc n1 vbb vvn pno12 p-acp d n1, pc-acp vvi po12 n2 p-acp crd j-jn, cc pc-acp vvi po12 n2;
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yet in respect of God there is no necessity of Speech, to whom our most secret thoughts are open,
yet in respect of God there is no necessity of Speech, to whom our most secret thoughts Are open,
av p-acp n1 pp-f np1 a-acp vbz dx n1 pp-f n1, p-acp ro-crq po12 av-ds j-jn n2 vbr j,
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and who knows the language of our minds, qui mutum intelligit & non loquentem exaudit, who understands the dumb and hears him that speaketh not.
and who knows the language of our minds, qui mutum intelligit & non loquentem exaudit, who understands the dumb and hears him that speaks not.
cc r-crq vvz dt n1 pp-f po12 n2, fw-la fw-la fw-la cc fw-la fw-la n1, r-crq vvz dt j cc vvz pno31 cst vvz xx.
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The Pythagoreans thought it necessary to use the voice in Prayer;
The pythagoreans Thought it necessary to use the voice in Prayer;
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but their reason was, saith Clemens Alexandrinus, not that they thought God could not hear us unless we speak,
but their reason was, Says Clemens Alexandrian, not that they Thought God could not hear us unless we speak,
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but that our prayers should be just and free and ingenuous, and such as we need not fear to pour forth NONLATINALPHABET,
but that our Prayers should be just and free and ingenuous, and such as we need not Fear to pour forth,
cc-acp cst po12 n2 vmd vbi j cc j cc j, cc d c-acp pns12 vvb xx vvb pc-acp vvi av,
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though all the world did hear us.
though all the world did hear us.
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But though Speech be not necessary in respect of God, yet many times it is in respect of our selves.
But though Speech be not necessary in respect of God, yet many times it is in respect of our selves.
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Private prayer indeed may sometimes be more available when the vehemency of our desires binds the organ of speech,
Private prayer indeed may sometime be more available when the vehemency of our Desires binds the organ of speech,
j n1 av vmb av vbi av-dc j c-crq dt n1 pp-f po12 n2 vvz dt n1 pp-f n1,
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when no language is equal or carries a just proportion to our Devotion, when those NONLATINALPHABET, those unspeakable groans, will not suffer us to speak.
when no language is equal or carries a just proportion to our Devotion, when those, those unspeakable groans, will not suffer us to speak.
c-crq dx n1 vbz j-jn cc vvz dt j n1 p-acp po12 n1, c-crq d, d j n2, vmb xx vvi pno12 pc-acp vvi.
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Here God respects modstiaum fidei, the modesty of our faith, and will more graciously attend to that prayer which comes NONLATINALPHABET, from the very center of the heart, then that which is made and proceeds from the mouth.
Here God respects modstiaum fidei, the modesty of our faith, and will more graciously attend to that prayer which comes, from the very centre of the heart, then that which is made and proceeds from the Mouth.
av np1 vvz j fw-la, dt n1 pp-f po12 n1, cc vmb av-dc av-j vvi p-acp d n1 r-crq vvz, p-acp dt j n1 pp-f dt n1, av cst r-crq vbz vvn cc vvz p-acp dt n1.
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For by this we do not only confess that unspeakable desire which we cannot express,
For by this we do not only confess that unspeakable desire which we cannot express,
p-acp p-acp d pns12 vdb xx av-j vvi d j n1 r-crq pns12 vmbx vvi,
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as a resultance of that harmonious devotion which hath fill'd the soul.
as a resultance of that harmonious devotion which hath filled the soul.
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but also that God is NONLATINALPHABET, and reads and understands our very thoughts â–ª We do not only tremble at his Majestie, but acknowledge his Omniscience.
but also that God is, and reads and understands our very thoughts â–ª We do not only tremble At his Majesty, but acknowledge his Omniscience.
cc-acp av cst np1 vbz, cc vvz cc vvz po12 j n2 â–ª pns12 vdb xx av-j vvi p-acp po31 n1, cc-acp vvb po31 n1.
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But yet we do not exclude the Voice, lest we should make Man NONLATINALPHABET, dissonant from himself. God, who made the Heart and Soul for his temple, did also fashion the Tongue for his glory.
But yet we do not exclude the Voice, lest we should make Man, dissonant from himself. God, who made the Heart and Soul for his temple, did also fashion the Tongue for his glory.
p-acp av pns12 vdb xx vvi dt n1, cs pns12 vmd vvi n1, n1 p-acp px31. np1, r-crq vvd dt n1 cc n1 p-acp po31 n1, vdd av vvi dt n1 p-acp po31 n1.
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And this member may not only help, but conveigh our devotion. By our voice, saith St. Augustine, acriùs excitamus desiderium, we rowse and exalt our desire;
And this member may not only help, but convey our devotion. By our voice, Says Saint Augustine, Acrid excitamus desiderium, we rouse and exalt our desire;
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we do not only pierce the heavens, but our own hearts also, and make a deeper impression into our souls, which gain heat by these outward signs, as bodies do by motion.
we do not only pierce the heavens, but our own hearts also, and make a Deeper impression into our Souls, which gain heat by these outward Signs, as bodies do by motion.
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Therefore Athanasius, in one of his Epistles, where he gives reasons why Musick was brought into the Church, makes this his first,
Therefore Athanasius, in one of his Epistles, where he gives Reasons why Music was brought into the Church, makes this his First,
av np1, p-acp crd pp-f po31 n2, c-crq pns31 vvz n2 q-crq n1 vbds vvn p-acp dt n1, vvz d po31 ord,
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Because we are commanded from God to serve him and pray unto him NONLATINALPHABET, with might and main. In publick prayer none can so forget reason as to forbid Speech:
Because we Are commanded from God to serve him and pray unto him, with might and main. In public prayer none can so forget reason as to forbid Speech:
c-acp pns12 vbr vvn p-acp np1 pc-acp vvi pno31 cc vvb p-acp pno31, p-acp n1 cc n1. p-acp j n1 pix vmb av vvi n1 c-acp pc-acp vvi n1:
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for without Voice how can prayer be publick? Publick prayers are NONLATINALPHABET, the strong weapons of the Church, and cannot be brandisht with power unless;
for without Voice how can prayer be public? Public Prayers Are, the strong weapons of the Church, and cannot be brandished with power unless;
c-acp p-acp n1 c-crq vmb n1 vbi j? j n2 vbr, dt j n2 pp-f dt n1, cc vmbx vbi j-vvn p-acp n1 cs;
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the Voice doth help to manage them.
the Voice does help to manage them.
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They are made in persona ecclesiae, in the person of all the faithful people of God gathered together,
They Are made in persona ecclesiae, in the person of all the faithful people of God gathered together,
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and therefore must be uttered and heard of all them for whom joyntly they are made.
and Therefore must be uttered and herd of all them for whom jointly they Are made.
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11674
Here we invade God as it were in whole troops and armies; and haec vis grata Deo est, this violence finds a gracious welcome at Gods hands.
Here we invade God as it were in Whole troops and armies; and haec vis Grata God est, this violence finds a gracious welcome At God's hands.
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He hearkens to the cryes of our hearts, and bows his ear to the voice of our prayers.
He hearkens to the cries of our hearts, and bows his ear to the voice of our Prayers.
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11676
In the primitive times St. Hierome will tell us that their Hallelujah was like the noise of many waters,
In the primitive times Saint Jerome will tell us that their Hallelujah was like the noise of many waters,
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and their Amen like a clap of thunder.
and their Amen like a clap of thunder.
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11678
Oh when shall we hear this noise, this thunder? As God hath made the Body and the Soul,
O when shall we hear this noise, this thunder? As God hath made the Body and the Soul,
uh q-crq vmb pns12 vvi d n1, d n1? p-acp np1 vhz vvn dt n1 cc dt n1,
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so he requires the tribute of them both; a Soul, saith Isidore, which can NONLATINALPHABET, by its operative devotion call down God from heaven,
so he requires the tribute of them both; a Soul, Says Isidore, which can, by its operative devotion call down God from heaven,
av pns31 vvz dt n1 pp-f pno32 d; dt n1, vvz np1, r-crq vmb, p-acp po31 j-jn n1 vvb a-acp np1 p-acp n1,
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and frame to her self a representation of his presence;
and frame to her self a representation of his presence;
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11681
and a Body which by voice and gesture may lay open the characters of the souls devotion.
and a Body which by voice and gesture may lay open the characters of the Souls devotion.
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11682
As he requires the sacrifice of our hearts, so he doth the calves of our lips also.
As he requires the sacrifice of our hearts, so he does the calves of our lips also.
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11683
Besides, even in private prayer we adde the Voice ex quadam redundantia ab anima in corpus ex vehementi affectione, saith Aquinas,
Beside, even in private prayer we add the Voice ex Quadam redundantia ab anima in corpus ex vehementi affection, Says Aquinas,
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11685
For when the Heart is glad, it is fit the Tongue, which is our glory, should rejoyce. To conclude this point then;
For when the Heart is glad, it is fit the Tongue, which is our glory, should rejoice. To conclude this point then;
p-acp c-crq dt n1 vbz j, pn31 vbz j dt n1, r-crq vbz po12 n1, vmd vvi. pc-acp vvi d n1 av;
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11686
That Prayer may be full and compleat, we must keep our Reason awake, and not suffer it to be charmed by the incantations of vain and wandring imaginations.
That Prayer may be full and complete, we must keep our Reason awake, and not suffer it to be charmed by the incantations of vain and wandering Imaginations.
cst n1 vmb vbi j cc j, pns12 vmb vvi po12 n1 j, cc xx vvi pn31 pc-acp vbi vvn p-acp dt n2 pp-f j cc j-vvg n2.
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11687
We must not be NONLATINALPHABET, as St. James speaks, men of double minds, which look divers wayes, upon God, and upon the World.
We must not be, as Saint James speaks, men of double minds, which look diverse ways, upon God, and upon the World.
pns12 vmb xx vbi, c-acp n1 np1 vvz, n2 pp-f j-jn n2, r-crq vvb j n2, p-acp np1, cc p-acp dt n1.
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11688
Quomodo te audiri à Deo desideras, cùm teipsum non audias? How canst thou hope that God should hear thee,Quomodo te audiri à God desideras, cùm teipsum non Audias? How Canst thou hope that God should hear thee,
np1 fw-la fw-la fw-fr fw-la n2, fw-la fw-la fw-la fw-la? c-crq vm2 pns21 vvi cst np1 vmd vvi pno21,
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11689
when thou givest no attention to thy self? Whilst thou dost thus NONLATINALPHABET, wander from thy self, and follow thy flying thoughts, whatsoever part thy Devotion hath of thy Will, it hath more of thy Understanding.
when thou givest no attention to thy self? While thou dost thus, wander from thy self, and follow thy flying thoughts, whatsoever part thy Devotion hath of thy Will, it hath more of thy Understanding.
c-crq pns21 vv2 dx n1 p-acp po21 n1? cs pns21 vd2 av, vvb p-acp po21 n1, cc vvb po21 j-vvg n2, r-crq vvb po21 n1 vhz pp-f po21 n1, pn31 vhz dc pp-f po21 n1.
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11690
Galen reports of a Physician, one Theophilus, who was otherwise a prudent than, that when he was sick thought he heard musick in his chamber night and day:
Galen reports of a physician, one Theophilus, who was otherwise a prudent than, that when he was sick Thought he herd music in his chamber night and day:
np1 vvz pp-f dt n1, crd np1, r-crq vbds av dt j cs, cst c-crq pns31 vbds j vvd pns31 vvd n1 p-acp po31 n1 n1 cc n1:
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11691
And this he calls NONLATINALPHABET, a continual infirmity and distemper. Now such a distemper in a Christian scatters his prayers before the wind.
And this he calls, a continual infirmity and distemper. Now such a distemper in a Christian scatters his Prayers before the wind.
cc d pns31 vvz, dt j n1 cc n1. av d dt n1 p-acp dt njp vvz po31 n2 p-acp dt n1.
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11692
For how can our Understanding at once be taken up with such contrary and opposite objects as are God and the World.
For how can our Understanding At once be taken up with such contrary and opposite objects as Are God and the World.
p-acp q-crq vmb po12 n1 p-acp a-acp vbb vvn a-acp p-acp d j-jn cc j-jn n2 c-acp vbr np1 cc dt n1.
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11693
The counsel of the Wise-man is good, Compose and settle thy mind before thou pray,
The counsel of the Wiseman is good, Compose and settle thy mind before thou pray,
dt n1 pp-f dt n1 vbz j, vvb cc vvi po21 n1 c-acp pns21 vvb,
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11694
and be not as a man that tempeth God. Again, when thou prayest for those graces which may make thee wise unto salvation, do not contradict thy self. and be not as a man that tempeth God. Again, when thou Prayest for those graces which may make thee wise unto salvation, do not contradict thy self.
cc vbb xx p-acp dt n1 cst vvz np1. av, c-crq pns21 vv2 p-acp d n2 r-crq vmb vvi pno21 j p-acp n1, vdb xx vvi po21 n1.
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11695
Inconsultissimum est ut quod affectu & voto volumus, id ipsum re & actu nolle videamur, saith Salvian;Inconsultissimum est ut quod affectu & voto volumus, id ipsum re & Acts nolle videamur, Says Salvian;
fw-la fw-la fw-la fw-la fw-la cc fw-la fw-la, fw-la fw-la fw-mi cc fw-la fw-la fw-la, vvz np1;
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11696
It is the unadvisedst thing in the world to beg that at Gods hands which by thy life and conversation thou shewest plainly thou wouldst not have.
It is the unadvisedst thing in the world to beg that At God's hands which by thy life and Conversation thou shewest plainly thou Wouldst not have.
pn31 vbz dt vvd2 n1 p-acp dt n1 pc-acp vvi cst p-acp ng1 n2 r-crq p-acp po21 n1 cc n1 pns21 vv2 av-j pns21 vmd2 xx vhi.
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11697
Such a prayer may perhaps take-up some corner of the Understanding; but cannot be an act of thy Will.
Such a prayer may perhaps take-up Some corner of the Understanding; but cannot be an act of thy Will.
d dt n1 vmb av j d n1 pp-f dt n1; cc-acp vmbx vbi dt n1 pp-f po21 n1.
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11698
Velle non dicitur qui quod potuit non fecit; Velle non dicitur qui quod Potuit non fecit;
fw-fr fw-fr fw-la fw-la fw-la n1 fw-la fw-la;
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11699
He was never willing to have a blessing who did not strive to procure that blessing which he desired to have.
He was never willing to have a blessing who did not strive to procure that blessing which he desired to have.
pns31 vbds av-x j pc-acp vhi dt n1 r-crq vdd xx vvi pc-acp vvi d n1 r-crq pns31 vvd pc-acp vhi.
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11700
Many properties there are of Prayer delivered to our hands from the learned out of Scripture;
Many properties there Are of Prayer Delivered to our hands from the learned out of Scripture;
av-d n2 pc-acp vbr pp-f n1 vvn p-acp po12 n2 p-acp dt j av pp-f n1;
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11701
but they are all wrapt up in this one definition of Prayer. For if the Will be serious and the Understanding intent;
but they Are all wrapped up in this one definition of Prayer. For if the Will be serious and the Understanding intent;
cc-acp pns32 vbr d vvn a-acp p-acp d crd n1 pp-f n1. p-acp cs dt n1 vbb j cc dt n1 n1;
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11702
if the Object be right, the Will truly affected, and the Understanding elevated to its due pitch, there may be perhaps some difference in degrees,
if the Object be right, the Will truly affected, and the Understanding elevated to its due pitch, there may be perhaps Some difference in Degrees,
cs dt n1 vbb j-jn, dt n1 av-j vvn, cc dt n1 vvn p-acp po31 j-jn n1, pc-acp vmb vbi av d n1 p-acp n2,
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11703
but not in the thing it self;
but not in the thing it self;
cc-acp xx p-acp dt n1 pn31 n1;
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12187
He is a Father of the world, a Father of our bodies, a Father of our souls;
He is a Father of the world, a Father of our bodies, a Father of our Souls;
pns31 vbz dt n1 pp-f dt n1, dt n1 pp-f po12 n2, dt n1 pp-f po12 n2;
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11704
but he truly prays whose mind and affections are carried level to obtain the thing he prays for.
but he truly prays whose mind and affections Are carried level to obtain the thing he prays for.
cc-acp pns31 av-j vvz rg-crq n1 cc n2 vbr vvn j-jn pc-acp vvi dt n1 pns31 vvz p-acp.
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11705
I might here enlarge my self, but I have said enough by way of introduction.
I might Here enlarge my self, but I have said enough by Way of introduction.
pns11 vmd av vvi po11 n1, cc-acp pns11 vhb vvn av-d p-acp n1 pp-f n1.
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11706
Our next enquirie must be, What those Repetitions are to which our Saviour hath opposed this NONLATINALPHABET, this Form here, which he hath purposely drawn that we the more easily may discern what he dislikes in our prayers.
Our next enquiry must be, What those Repetitions Are to which our Saviour hath opposed this, this From Here, which he hath purposely drawn that we the more Easily may discern what he dislikes in our Prayers.
po12 ord n1 vmb vbi, q-crq d n2 vbr p-acp r-crq po12 n1 vhz vvn d, d n1 av, r-crq pns31 vhz av vvn cst pns12 dt av-dc av-j vmb vvi r-crq pns31 vvz p-acp po12 n2.
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11707
Rectum est index sui & obliqui; Rectum est index sui & obliqui;
fw-la fw-la n1 fw-la cc fw-la;
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11708
That which is streight doth manifest not it self only, but that also which is irregular.
That which is straight does manifest not it self only, but that also which is irregular.
cst r-crq vbz j vdz vvi xx pn31 n1 av-j, cc-acp cst av r-crq vbz j.
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11709
After this manner pray ye denyes and forbids any other manner which is opposite to it.After this manner pray you Denies and forbids any other manner which is opposite to it.
p-acp d n1 vvb pn22 vvz cc vvz d j-jn n1 r-crq vbz j-jn p-acp pn31.
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11710
Here by the way give me leave to tell you that Christ gives no direction for our Gesture.
Here by the Way give me leave to tell you that christ gives no direction for our Gesture.
av p-acp dt n1 vvb pno11 n1 pc-acp vvi pn22 cst np1 vvz dx n1 p-acp po12 n1.
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11711
He teacheth us not in what posture we should pray, but what the subject of our prayer must be.
He Teaches us not in what posture we should pray, but what the Subject of our prayer must be.
pns31 vvz pno12 xx p-acp r-crq n1 pns12 vmd vvi, cc-acp r-crq dt n-jn pp-f po12 n1 vmb vbi.
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11712
Religion and Reason both teach us that Prayer is an act of adoration, and must be done with reverence.
Religion and Reason both teach us that Prayer is an act of adoration, and must be done with Reverence.
n1 cc n1 av-d vvi pno12 d n1 vbz dt n1 pp-f n1, cc vmb vbi vdn p-acp n1.
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11713
Where these fail, Profaneness and Self-will soon rise up against Religion and Reason, & quarrel with those things which no Wiseman would ever call into dispute.
Where these fail, Profaneness and Self-will soon rise up against Religion and Reason, & quarrel with those things which no Wiseman would ever call into dispute.
c-crq d vvb, n1 cc j av vvb a-acp p-acp n1 cc n1, cc n1 p-acp d n2 r-crq dx n1 vmd av vvi p-acp n1.
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11714
The manner of gesture hath been various in all ages; yet all ages have acknowledged Reverence an inseparable companion of Prayer.
The manner of gesture hath been various in all ages; yet all ages have acknowledged reverence an inseparable Companion of Prayer.
dt n1 pp-f n1 vhz vbn j p-acp d n2; av d n2 vhb vvn n1 dt j n1 pp-f n1.
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11715
When the Christians prayed toward the East, the Heathens said that they worshipped the Sun. But the Fathers reasons were these; (which are not indeed reasons of a necessitating force,
When the Christians prayed towards the East, the heathens said that they worshipped the Sun. But the Father's Reasons were these; (which Are not indeed Reasons of a necessitating force,
c-crq dt np1 vvd p-acp dt n1, dt n2-jn vvn cst pns32 vvd dt n1 p-acp dt ng1 n2 vbdr d; (r-crq vbr xx av n2 pp-f dt vvg n1,
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11716
but only motives and inducements.) In honour to our Saviour they look that way,
but only motives and inducements.) In honour to our Saviour they look that Way,
cc-acp j n2 cc n2.) p-acp n1 p-acp po12 n1 pns32 vvb cst n1,
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11717
because when He was on the Cross his face was turned toward the West, saith Justin Martyr.
Because when He was on the Cross his face was turned towards the West, Says Justin Martyr.
c-acp c-crq pns31 vbds p-acp dt n1 po31 n1 vbds vvn p-acp dt n1, vvz np1 n1.
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11718
Divinis rebus operantes in eam coeli plagam convertimus à qua lucis exordium; Divinis rebus operantes in eam coeli Plague convertimus à qua lucis exordium;
fw-la fw-la vvz p-acp fw-la fw-la n1 fw-la fw-fr fw-la fw-la fw-la;
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11719
saith Ambrose, In our Devotions we turn our eyes to that part of the heavens from whence we have the beginning of light.
Says Ambrose, In our Devotions we turn our eyes to that part of the heavens from whence we have the beginning of Light.
vvz np1, p-acp po12 n2 pns12 vvb po12 n2 p-acp d n1 pp-f dt n2 p-acp c-crq pns12 vhb dt n-vvg pp-f n1.
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11720
Lastly, they prayed that way, not to adore the Eucharist, but Christ himself.
Lastly, they prayed that Way, not to adore the Eucharist, but christ himself.
ord, pns32 vvd cst n1, xx pc-acp vvi dt n1, cc-acp np1 px31.
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11721
These reasons, although not convincing to demonstrate that it must be thus, yet to quiet and devout minds, are sufficient motives to perswade that God will rather approve than dislike it if it be thus.
These Reasons, although not convincing to demonstrate that it must be thus, yet to quiet and devout minds, Are sufficient motives to persuade that God will rather approve than dislike it if it be thus.
np1 n2, cs xx vvg pc-acp vvi cst pn31 vmb vbi av, av p-acp j-jn cc j n2, vbr j n2 pc-acp vvi cst np1 vmb av-c vvi cs vvi pn31 cs pn31 vbb av.
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11722
We may use any lawful means to express our affection to God and to our blessed Saviour;
We may use any lawful means to express our affection to God and to our blessed Saviour;
pns12 vmb vvi d j n2 pc-acp vvi po12 n1 p-acp np1 cc p-acp po12 j-vvn n1;
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11723
and these things can trouble none but those qui erubescunt Deum revereri, who are ashamed and afraid to do too much reverence to God.
and these things can trouble none but those qui erubescunt God revereri, who Are ashamed and afraid to do too much Reverence to God.
cc d n2 vmb vvi pix cc-acp d fw-la fw-la fw-la fw-la, r-crq vbr j cc j pc-acp vdi av av-d vvi p-acp np1.
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11745
But it is opposed to the vain babling and multiplicity of words which the Heathen used,
But it is opposed to the vain babbling and Multiplicity of words which the Heathen used,
p-acp pn31 vbz vvn p-acp dt j j-vvg cc n1 pp-f n2 r-crq dt j-jn vvn,
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11724
I need not mention the Elevation of their eyes to heaven; which the Heathen derided also, and said they did but number the clouds;
I need not mention the Elevation of their eyes to heaven; which the Heathen derided also, and said they did but number the Clouds;
pns11 vvb xx vvi dt n1 pp-f po32 n2 p-acp n1; r-crq dt j-jn vvn av, cc vvd pns32 vdd p-acp vvi dt n2;
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11725
nor the Expansion and Spreading abroad of their hands;
nor the Expansion and Spreading abroad of their hands;
ccx dt n1 cc vvg av pp-f po32 n2;
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11726
for which they give no other reason but this, They did it that by this gesture they might confess the passion of Christ, who was stretched upon the Cross;
for which they give no other reason but this, They did it that by this gesture they might confess the passion of christ, who was stretched upon the Cross;
p-acp r-crq pns32 vvb dx j-jn n1 p-acp d, pns32 vdd pn31 cst p-acp d n1 pns32 vmd vvi dt n1 pp-f np1, r-crq vbds vvn p-acp dt n1;
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11727
a reason of no more force than the former, which yet prevailed with the blessed Saints and Martyrs and the wisest of the Church.
a reason of no more force than the former, which yet prevailed with the blessed Saints and Martyrs and the Wisest of the Church.
dt n1 pp-f dx dc n1 cs dt j, r-crq av vvd p-acp dt j-vvn n2 cc n2 cc dt js pp-f dt n1.
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11728
The Ethnicks prayed with their heads covered, as Plutarch observes: The Christians uncovered theirs, because they were not ashamed to pray unto God.
The Ethnics prayed with their Heads covered, as Plutarch observes: The Christians uncovered theirs, Because they were not ashamed to pray unto God.
dt n2-jn vvd p-acp po32 n2 vvn, c-acp np1 vvz: dt np1 vvd png32, c-acp pns32 vbdr xx j pc-acp vvi p-acp np1.
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11729
The most common gesture amongst Christians was projici in genua, to fall upon their knees.
The most Common gesture among Christians was projici in genua, to fallen upon their knees.
dt av-ds j n1 p-acp njpg2 vbds fw-la p-acp fw-la, pc-acp vvi p-acp po32 n2.
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11730
And this NONLATINALPHABET was NONLATINALPHABET, from the very Apostles times, saith Justine, and memoris ecclesiastici, saith Hierome, the perpetual practice of the Church.
And this was, from the very Apostles times, Says Justin, and memoris Ecclesiastici, Says Jerome, the perpetual practice of the Church.
cc d vbds, p-acp dt j n2 n2, vvz np1, cc fw-la fw-la, vvz np1, dt j n1 pp-f dt n1.
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11731
To this they added NONLATINALPHABET, to cast themselves upon their face:
To this they added, to cast themselves upon their face:
p-acp d pns32 vvd, pc-acp vvi px32 p-acp po32 n1:
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11732
and this was used in rebus attonitis, saith Tertullian, when the Church was astonisht with the rage of persecutions,
and this was used in rebus attonitis, Says Tertullian, when the Church was astonished with the rage of persecutions,
cc d vbds vvn p-acp fw-la n1, vvz np1, c-crq dt n1 vbds vvn p-acp dt n1 pp-f n2,
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11733
and to shew how unworthy they were to appear before the great Majesty of heaven and earth.
and to show how unworthy they were to appear before the great Majesty of heaven and earth.
cc pc-acp vvi c-crq j pns32 vbdr pc-acp vvi p-acp dt j n1 pp-f n1 cc n1.
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11734
These and what other gestures soever which Reason or Reverence commend we may safely use:
These and what other gestures soever which Reason or reverence commend we may safely use:
np1 cc q-crq j-jn n2 av r-crq n1 cc n1 vvb pns12 vmb av-j vvi:
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11735
and it will prove but a weak Apology for our neglect, to say they are superstitious.
and it will prove but a weak Apology for our neglect, to say they Are superstitious.
cc pn31 vmb vvi p-acp dt j n1 p-acp po12 n1, pc-acp vvi pns32 vbr j.
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11736
Suppose the very Pagans used the same, yet this will be no good argument to make us abhor them.
Suppose the very Pagans used the same, yet this will be no good argument to make us abhor them.
vvb dt j n2-jn vvn dt d, av d vmb vbi dx j n1 pc-acp vvi pno12 vvi pno32.
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11737
For if they thought that by these they did best express their reverence, why may not we civitate, nay ecclesià , donare, admit them into the Church,
For if they Thought that by these they did best express their Reverence, why may not we Civitate, nay ecclesià , donare, admit them into the Church,
p-acp cs pns32 vvd cst p-acp d pns32 vdd av-j vvi po32 n1, q-crq vmb xx pns12 vvi, uh fw-la, fw-la, vvb pno32 p-acp dt n1,
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11738
and exhibit as great reverence to the true God as they did to the false? If our Saviour,
and exhibit as great Reverence to the true God as they did to the false? If our Saviour,
cc vvi p-acp j n1 p-acp dt j np1 c-acp pns32 vdd p-acp dt j? cs po12 n1,
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11739
when he bids us not be like the Gentiles, had meant we should not be like them in any thing, he had also excluded Prayer it self.
when he bids us not be like the Gentiles, had meant we should not be like them in any thing, he had also excluded Prayer it self.
c-crq pns31 vvz pno12 xx vbi av-j dt n2-j, vhd vvn pns12 vmd xx vbi av-j pno32 p-acp d n1, pns31 vhd av vvn n1 pn31 n1.
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11740
I will insist no longer upon this, but conclude with him in Plantus, qui nihil facit nisi quod sibi placet, nugas agit;
I will insist no longer upon this, but conclude with him in Plants, qui nihil facit nisi quod sibi placet, Nugas agit;
pns11 vmb vvi av-dx av-jc p-acp d, cc-acp vvb p-acp pno31 p-acp np1, fw-fr fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-fr;
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11741
He is a very trifler which will do nothing but what pleaseth himself at the very first sight;
He is a very trifler which will do nothing but what Pleases himself At the very First sighed;
pns31 vbz dt j n1 r-crq vmb vdb pix cc-acp r-crq vvz px31 p-acp dt av ord n1;
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11742
or rather with St. Paul, If any man mind to be contentious, we have no such custome,
or rather with Saint Paul, If any man mind to be contentious, we have no such custom,
cc av-c p-acp n1 np1, cs d n1 n1 pc-acp vbi j, pns12 vhb dx d n1,
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11743
neither the Churches of God. After this manner pray ye, was not spoken to teach us what gesture we should use. neither the Churches of God. After this manner pray you, was not spoken to teach us what gesture we should use.
dx dt n2 pp-f np1. p-acp d n1 vvb pn22, vbds xx vvn pc-acp vvi pno12 r-crq n1 pns12 vmd vvi.
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11744
For he that knows what Prayer is, unless he mind to be perverse and obstinate, cannot be in this to seek.
For he that knows what Prayer is, unless he mind to be perverse and obstinate, cannot be in this to seek.
p-acp pns31 cst vvz r-crq n1 vbz, cs pns31 vvb pc-acp vbi j cc j, vmbx vbi p-acp d pc-acp vvi.
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11746
as if God could not hear them nisi centies idem sit dictum, unless they spake the same thing an hundred times.
as if God could not hear them nisi Centuries idem sit dictum, unless they spoke the same thing an hundred times.
c-acp cs np1 vmd xx vvi pno32 fw-la fw-la fw-la fw-la fw-la, cs pns32 vvd dt d n1 dt crd n2.
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11747
Which Cyprian most properly says is not to pray, but ventilare preces & tumultuosâ loquacitate jactare, to toss up and down our prayers,
Which Cyprian most properly Says is not to pray, but Ventilare preces & tumultuosâ loquacitate jactare, to toss up and down our Prayers,
r-crq np1 av-ds av-j vvz vbz xx pc-acp vvi, cc-acp vvb fw-la cc fw-la vvi fw-la, pc-acp vvi a-acp cc a-acp po12 n2,
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11748
and cast them as those that winnow use to do from one hand into another; and Cyril, NONLATINALPHABET, nothing but to make a noyse and babble.
and cast them as those that winnow use to do from one hand into Another; and Cyril,, nothing but to make a noise and babble.
cc vvd pno32 p-acp d cst vvb n1 pc-acp vdi p-acp crd n1 p-acp j-jn; cc np1,, pix p-acp pc-acp vvi dt n1 cc n1.
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11749
The word in the Text is NONLATINALPHABET, taken as it may seem, from Battus the herdsman in the Poet, who took delight in such vain repetitions; — Sub illis Montibus, inquit erant, & erant sub montibus illis? NONLATINALPHABET,
The word in the Text is, taken as it may seem, from Battus the herdsman in the Poet, who took delight in such vain repetitions; — Sub illis Montibus, inquit Erant, & Erant sub montibus illis?,
dt n1 p-acp dt n1 vbz, vvn c-acp pn31 vmb vvi, p-acp np1 dt n1 p-acp dt n1, r-crq vvd n1 p-acp d j n2; — fw-la fw-la fw-la, fw-la fw-la, cc fw-la fw-la fw-la fw-la?,
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11750
or, as Prodicus in Aristotles Topicks: divided Pleasure NONLATINALPHABET, which three signifie one and the same thing.
or, as Prodicus in Aristotle Topicks: divided Pleasure, which three signify one and the same thing.
cc, c-acp np1 p-acp npg1 np2: j-vvn n1, r-crq crd vvb crd cc dt d n1.
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11751
This the Greek hath a proper word for, NONLATINALPHABET, from one Dates a Persian, who being in Greece,
This the Greek hath a proper word for,, from one Dates a Persian, who being in Greece,
np1 dt jp vhz dt j n1 p-acp,, p-acp crd n2 dt jp, r-crq vbg p-acp np1,
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11752
and affecting the Greek tongue, was wont to heap up Synonymas, as, NONLATINALPHABET, which words are all one. Two Interpretations we find of Christs words;
and affecting the Greek tongue, was wont to heap up Synonymas, as,, which words Are all one. Two Interpretations we find of Christ words;
cc vvg dt jp n1, vbds j pc-acp vvi a-acp np1, a-acp,, r-crq n2 vbr d pi. crd n2 pns12 vvb pp-f npg1 n2;
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11753
one, That by this he forbids all vain repetition of the same words; another, That he cuts off all multiplying of words.
one, That by this he forbids all vain repetition of the same words; Another, That he cuts off all multiplying of words.
crd, cst p-acp d pns31 vvz d j n1 pp-f dt d n2; j-jn, cst pns31 vvz a-acp d j-vvg pp-f n2.
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Which both may be well confest if we rightly consider our Saviours words, where he gives the reason why we should not in this be like the Heathen;
Which both may be well confessed if we rightly Consider our Saviors words, where he gives the reason why we should not in this be like the Heathen;
r-crq d vmb vbi av vvn cs pns12 av-jn vvi po12 ng1 n2, c-crq pns31 vvz dt n1 c-crq pns12 vmd xx p-acp d vbb av-j dt j-jn;
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For they think they shall be heard for their much babling. Now to have affected NONLATINALPHABET, For they think they shall be herd for their much babbling. Now to have affected,
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as Theophylact speaketh, long and inconsiderate expressions of their mind, or vain iterations of the same words,
as Theophylact speaks, long and inconsiderate expressions of their mind, or vain iterations of the same words,
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as if God were taken with such babling, had been to be like the Heathen indeed.
as if God were taken with such babbling, had been to be like the Heathen indeed.
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For this Elijah mocked Baals Priests, Cry aloud; for he is a God: Either he is talking; or he is pursuing;
For this Elijah mocked Baal's Priests, Cry aloud; for he is a God: Either he is talking; or he is pursuing;
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or he is in his journey; or peradventure he sleepeth, and must be awaked. or he is in his journey; or Peradventure he Sleepeth, and must be awaked.
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To this doth our Saviour oppose the NONLATINALPHABET, and commands us not to pray so, but after this manner. And this exposition is grounded upon the cause which our Saviour gives why we should not use such repetitions;
To this does our Saviour oppose the, and commands us not to pray so, but After this manner. And this exposition is grounded upon the cause which our Saviour gives why we should not use such repetitions;
p-acp d vdz po12 n1 vvi dt, cc vvz pno12 xx pc-acp vvi av, cc-acp p-acp d n1. cc d n1 vbz vvn p-acp dt n1 r-crq po12 n1 vvz c-crq pns12 vmd xx vvi d n2;
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11761
For your Father knows what things you have need of before you ask. And if our heavenly Father can prevent our desires, what need we speak so often,For your Father knows what things you have need of before you ask. And if our heavenly Father can prevent our Desires, what need we speak so often,
p-acp po22 n1 vvz r-crq n2 pn22 vhb n1 pp-f p-acp pn22 vvb. cc cs po12 j n1 vmb vvi po12 n2, r-crq vvb pns12 vvb av av,
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11762
when he can hear us before we speak? This precept then non consistit in puncto, is not to be strictly urged as opposed to all repetitions of the same words;
when he can hear us before we speak? This precept then non consistit in puncto, is not to be strictly urged as opposed to all repetitions of the same words;
c-crq pns31 vmb vvi pno12 c-acp pns12 vvb? d n1 av fw-fr fw-la p-acp fw-la, vbz xx pc-acp vbi av-j vvn c-acp vvn p-acp d n2 pp-f dt d n2;
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but we must weigh and rightly ponder our Saviours intent.
but we must weigh and rightly ponder our Saviors intent.
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and he will be a Father of our ashes:
and he will be a Father of our Ashes:
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and for the glory of God and the edification of his brother, shall pour forth his prayers in publick,
and for the glory of God and the edification of his brother, shall pour forth his Prayers in public,
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before the Sun and the People;
before the Sun and the People;
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so neither is he guilty of Battology or vain repetition, who out of a vehement and ardent affection of obteining what he desires shall use many words, or the same words often. NONLATINALPHABET, saith Periander in Clemens;
so neither is he guilty of Battology or vain repetition, who out of a vehement and Ardent affection of obtaining what he Desires shall use many words, or the same words often., Says Periander in Clemens;
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Meditation purgeth and refineth all things. Nay, NONLATINALPHABET, saith the Philosopher;Meditation Purgeth and refineth all things. Nay,, Says the Philosopher;
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Meditation is all. Now this, as it is ready to frame our petitions, so is it increased by them;Meditation is all. Now this, as it is ready to frame our petitions, so is it increased by them;
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and being frequent, though the same it presents us with occasions of more neerly contemplating the Wisdome, the Goodness,
and being frequent, though the same it presents us with occasions of more nearly contemplating the Wisdom, the goodness,
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and the Power of God, with whom he that prays, speaks;
and the Power of God, with whom he that prays, speaks;
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and the oftner he speaketh with him, the neerer is he drawn, and even transformed into his image.
and the oftener he speaks with him, the nearer is he drawn, and even transformed into his image.
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There is no difference in this respect between the Old Testament and the New: yet in the Old Testament, especially in the Psalms, we find many examples of repetitions:
There is no difference in this respect between the Old Testament and the New: yet in the Old Testament, especially in the Psalms, we find many Examples of repetitions:
pc-acp vbz dx n1 p-acp d n1 p-acp dt j n1 cc dt j: av p-acp dt j n1, av-j p-acp dt n2, pns12 vvb d n2 pp-f n2:
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yet Christ doth noth not impute this Battologie to the Law of Moses, or to any custome of the Jewish Nation;
yet christ does noth not impute this Battology to the Law of Moses, or to any custom of the Jewish nation;
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no, not to the Hippocrites amongst them;
no, not to the Hypocrites among them;
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but only to the Heathen, who measured God by themselves, and thought he would be won with words and speaking one thing often.
but only to the Heathen, who measured God by themselves, and Thought he would be wone with words and speaking one thing often.
cc-acp av-j p-acp dt j-jn, r-crq vvd np1 p-acp px32, cc vvd pns31 vmd vbi vvn p-acp n2 cc vvg crd n1 av.
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Omne multiloquum à gentibus, saith St. Augustine; All affectation of words come from the Heathen:Omne multiloquum à gentibus, Says Saint Augustine; All affectation of words come from the Heathen:
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11778
Who because they saw the constancie of Wise-men often shaken by no other art or violence but that of the tongue, profanely thought that the same art might prevail with God, who is in ultimitate stabilitatis, who is immoveable,
Who Because they saw the constancy of Wise men often shaken by no other art or violence but that of the tongue, profanely Thought that the same art might prevail with God, who is in ultimitate stabilitatis, who is immoveable,
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and hath commanded us to pray rather to fit and qualifie us for his blessings,
and hath commanded us to pray rather to fit and qualify us for his blessings,
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than to inform him that we stand in need of that without which we cannot subsist.
than to inform him that we stand in need of that without which we cannot subsist.
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11781
Christ hath commanded us to pray continually without intermission:
christ hath commanded us to pray continually without intermission:
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11782
Which St. Augustine interprets thus, ut nullo tempore intermittantur certa tempora orandi, that we ought to observe certain times of the day to pray in.
Which Saint Augustine interprets thus, ut nullo tempore intermittantur Certa tempora Orandi, that we ought to observe certain times of the day to pray in.
r-crq n1 np1 vvz av, fw-la n1 fw-la fw-la fw-la fw-la fw-la, cst pns12 vmd pc-acp vvi j n2 pp-f dt n1 pc-acp vvi p-acp.
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11783
As he that eats but one meal a day is said to fast the whole day,
As he that eats but one meal a day is said to fast the Whole day,
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so he that prays at appointed hours may as truly be said to pray alwayes.
so he that prays At appointed hours may as truly be said to pray always.
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11785
Neque enim deficit à quocunque opere, qui id suo tempore & loco exercet, saith the devout Schoolman Guilielmus Paerisiensis;Neque enim deficit à quocunque Opere, qui id Sue tempore & loco Exercet, Says the devout Schoolman Guilielmus Paerisiensis;
fw-la fw-la fw-la fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la cc fw-la j, vvz dt j np1 np1 np1;
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11786
For he is not said to leave his trade who follows it in due time and place. For he is not said to leave his trade who follows it in due time and place.
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11787
What though our prayers be solemn or set? yet this doth not bring them within the compass of Battologie. For it is impossible we should pray often, and not repeat.
What though our Prayers be solemn or Set? yet this does not bring them within the compass of Battology. For it is impossible we should pray often, and not repeat.
r-crq c-acp po12 n2 vbb j cc vvn? av d vdz xx vvi pno32 p-acp dt n1 pp-f n1. p-acp pn31 vbz j pns12 vmd vvi av, cc xx vvi.
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Nay, Repetition may improve our devotion, and drive it home, as a nayl fastned by the masters of the assembly.
Nay, Repetition may improve our devotion, and drive it home, as a nail fastened by the Masters of the assembly.
uh-x, n1 vmb vvi po12 n1, cc vvi pn31 av-an, p-acp dt n1 vvn p-acp dt n2 pp-f dt n1.
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11789
Cassian speaking of that Prayer, O God, make speed to save us, tells us it is well seconded with it self in the next words, O Lord, make haste to help us;
Cassian speaking of that Prayer, Oh God, make speed to save us, tells us it is well seconded with it self in the next words, Oh Lord, make haste to help us;
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and that it is impossible to speak it too often. I know no hour in which we may not pray and use the same words.
and that it is impossible to speak it too often. I know no hour in which we may not pray and use the same words.
cc cst pn31 vbz j pc-acp vvi pn31 av av. pns11 vvb dx n1 p-acp r-crq pns12 vmb xx vvi cc vvi dt d n2.
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11791
Astronomers have told us of some fatal dayes and hours;
Astronomers have told us of Some fatal days and hours;
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11792
but they could never point out to an hour so unfortunate or unlucky in which we may not pray.
but they could never point out to an hour so unfortunate or unlucky in which we may not pray.
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11793
The ancients set themselves a certain task of praying:
The ancients Set themselves a certain task of praying:
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11794
and being either weary of the world, or not willing any longer versari in rebus, to entertain the affairs of the times, they betook themselves to Deserts,
and being either weary of the world, or not willing any longer versari in rebus, to entertain the affairs of the times, they betook themselves to Deserts,
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11795
and allotted to themselves certain hours for prayer, which they constantly observed. From them this manner of praying was brought into the Cloysters.
and allotted to themselves certain hours for prayer, which they constantly observed. From them this manner of praying was brought into the Cloisters.
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11796
From hence those Preces horariae, as Cassian calls them, or Horae canonicae, those Prayers at certain hours, which we call Canonical hours; which are cryed down with a great deal of noyse,
From hence those Preces horariae, as Cassian calls them, or Horae Canonicae, those Prayers At certain hours, which we call Canonical hours; which Are cried down with a great deal of noise,
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11797
and termed Battologies; which have been too much esteemed, and are too much slighted.
and termed Battologies; which have been too much esteemed, and Are too much slighted.
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11798
It is time to observe days and hours, to attribute virtue and power to the times when we pray,
It is time to observe days and hours, to attribute virtue and power to the times when we pray,
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or to the number of our prayers, or to the bare repetition of them, hath some neer affinity with that superstition of the Heathen which our Saviour here forbids.
or to the number of our Prayers, or to the bore repetition of them, hath Some near affinity with that Superstition of the Heathen which our Saviour Here forbids.
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11800
But to set-by certain hours to pray in, (suppose it be in remembrance of those passages of our Saviours Passion,
But to set-by certain hours to pray in, (suppose it be in remembrance of those passages of our Saviors Passion,
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11801
and with some conformity to the very times, as near as we can collect) is so far from comming under this heavy censure, that I may call it NONLATINALPHABET, a reasonable service of God.
and with Some conformity to the very times, as near as we can collect) is so Far from coming under this heavy censure, that I may call it, a reasonable service of God.
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We must not be superstitious, but we cannot be too canonical in our devotion.
We must not be superstitious, but we cannot be too canonical in our devotion.
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11803
That the same prayers are repeated often is not there censured by our Saviour, but the placing of our devotion in the bare repetition.
That the same Prayers Are repeated often is not there censured by our Saviour, but the placing of our devotion in the bore repetition.
cst dt d n2 vbr vvn av vbz xx a-acp vvn p-acp po12 n1, cc-acp dt n-vvg pp-f po12 n1 p-acp dt j n1.
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11804
Otherwise we cannot be too instant. Have mercy upon me, O God; for I am weak: O Lord, hear me; for my bones are vexed:
Otherwise we cannot be too instant. Have mercy upon me, Oh God; for I am weak: Oh Lord, hear me; for my bones Are vexed:
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11805
and again, O Lord, I pray thee, now save: O Lord, I pray thee, now send prosperity.
and again, Oh Lord, I pray thee, now save: Oh Lord, I pray thee, now send Prosperity.
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11807
and not only put us in mind what those blessed Saints did, but what we ought to do by their example.
and not only put us in mind what those blessed Saints did, but what we ought to do by their Exampl.
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11808
I appeal to your very souls and consciences:
I appeal to your very Souls and Consciences:
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11809
How do these reiterations many times ravish you and transport you beyond your selves, O thou Son of David, Have mercy upon us.
How do these reiterations many times ravish you and transport you beyond your selves, Oh thou Son of David, Have mercy upon us.
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11810
Thou that takest away the sins of the world, have mercy upon us. Thou that sittest at the right hand of God the Father, receive our prayer! Thou that Takest away the Sins of the world, have mercy upon us. Thou that Sittest At the right hand of God the Father, receive our prayer!
pns21 cst vv2 av dt n2 pp-f dt n1, vhb n1 p-acp pno12. pns21 cst vv2 p-acp dt j-jn n1 pp-f np1 dt n1, vvb po12 n1!
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11811
How do these ingeminations warm your piety and devotion, and make it active!
How do these ingeminations warm your piety and devotion, and make it active!
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11812
Tell me, are they not like Elijahs fiery chariot to carry-up your thoughts to heaven? When we would speak, and cannot;
Tell me, Are they not like Elijahs fiery chariot to carry-up your thoughts to heaven? When we would speak, and cannot;
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11813
when our heart is larger then our tongue, and we think more than we can speak;
when our heart is larger then our tongue, and we think more than we can speak;
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11814
when we begin to speak to God, and a pang doth silence us; and then we begin again, and a deep sigh interrupts us;
when we begin to speak to God, and a pang does silence us; and then we begin again, and a deep sighs interrupts us;
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11815
and then we cry out again, and our tears drown our language; with such Soloecisms God is delighted.
and then we cry out again, and our tears drown our language; with such Solecisms God is delighted.
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11816
When we cry, and cry again, and multiply our prayer, as the Sun doth its Species; when we use the same words instanter, instantiùs, instantissime, as the Lawyers speak, with all instancy of reiteration;
When we cry, and cry again, and multiply our prayer, as the Sun does its Species; when we use the same words instanter, instantiùs, instantissime, as the Lawyers speak, with all instancy of reiteration;
c-crq pns12 vvb, cc vvb av, cc vvb po12 n1, c-acp dt n1 vdz po31 n2; c-crq pns12 vvb dt d n2 jc, n2, fw-la, p-acp dt n2 vvb, p-acp d n1 pp-f n1;
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11817
with such Importunity God is pleased. When we call, and are not answered; and then call again till we are answered;
with such Importunity God is pleased. When we call, and Are not answered; and then call again till we Are answered;
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and when we are answered, call again; when we pray that we may obtain; and when we have obtained, pray again:
and when we Are answered, call again; when we pray that we may obtain; and when we have obtained, pray again:
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when we love to petition him who loves our petitions, and though he is more willing to give than we are to pray,
when we love to petition him who loves our petitions, and though he is more willing to give than we Are to pray,
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yet withdraws his hand that we might multiply our prayers: when we call for mercy, and never think we can call oft enought for it:
yet withdraws his hand that we might multiply our Prayers: when we call for mercy, and never think we can call oft enough for it:
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with such Tautologies God is won.
with such Tautologies God is wone.
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And this is it which St. Paul, NONLATINALPHABET, to strive and contend and fight in prayers, as a Souldier, who being earnest for victory lays on his blows thick;
And this is it which Saint Paul,, to strive and contend and fight in Prayers, as a Soldier, who being earnest for victory lays on his blows thick;
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and NONLATINALPHABET, to labor and sweat, and even thresh in prayer. If the Spring be clean, let the waters flow:
and, to labour and sweat, and even thresh in prayer. If the Spring be clean, let the waters flow:
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If thy Heart be prepared, pour forth thy supplications as frequently as thou mayest; thou needest not stand in fear of making Soloecisms and Tautologies.
If thy Heart be prepared, pour forth thy supplications as frequently as thou Mayest; thou Needest not stand in Fear of making Solecisms and Tautologies.
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Christianorum soloecismi, turpe quid dicere vel facere, saith Hierome; The worst Tautology of a Christian is continuance in Sin;Christians soloecismi, Turpe quid dicere vel facere, Says Jerome; The worst Tautology of a Christian is Continuance in since;
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and the greatest Soloecisme, to speak or do what is not warrantable.
and the greatest Solecism, to speak or do what is not warrantable.
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And they who would raise a Monarchy, are forced to set it upon a hill.
And they who would raise a Monarchy, Are forced to Set it upon a hill.
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Those frequent iterations in our devotions are not Battologies, but like those studs in little buildings which,
Those frequent iterations in our devotions Are not Battologies, but like those studs in little buildings which,
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though they be not continuae, all one, yet are contiguae, and are joyned in the same frame, and do uphold the building.
though they be not continuae, all one, yet Are contiguae, and Are joined in the same frame, and do uphold the building.
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When we call, and call again, and never think we can call enough, when our prayers and devotion fall like the flakes of Snow in winter (as Homer commends Ulysses 's eloquence) or rather like the Rain, which though it fall in many streams,
When we call, and call again, and never think we can call enough, when our Prayers and devotion fallen like the flakes of Snow in winter (as Homer commends Ulysses is eloquence) or rather like the Rain, which though it fallen in many streams,
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yet is but one showr, with such Babling, with such Battology God is wrought upon. Muta cantus simulacrum repraesentat ingrati, saith Ennodius:
yet is but one shower, with such Babbling, with such Battology God is wrought upon. Muta cantus simulacrum Represents ingrati, Says Ennodius:
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Depretiat genium suum quae in vocem non erumpit amicitia, We must not so be afraid of babling as to neglect prayer,Depretiat genium suum Quae in vocem non erumpit Amicitia, We must not so be afraid of babbling as to neglect prayer,
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nor be so unlike the Heathen as not to be Christians.
nor be so unlike the Heathen as not to be Christians.
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Where our Love is dumb and silent, there our Devotion must needs be but a statue;
Where our Love is dumb and silent, there our Devotion must needs be but a statue;
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for that friendship is of no value which cannot speak. Dicuntur fratres in Aegypto breves habere orationes, sed creberrimas, saith St. Augustine;
for that friendship is of no valve which cannot speak. Dicuntur Brothers in Egypt breves habere orationes, sed creberrimas, Says Saint Augustine;
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The Monks in Aegypt are said to have very frequent, but short prayers.
The Monks in Egypt Are said to have very frequent, but short Prayers.
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And Cassian gives the reason, That by often praying they may the more firmly knit their souls to God;
And Cassian gives the reason, That by often praying they may the more firmly knit their Souls to God;
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and again, That that attention which is required in prayer abate not by being prolonged;
and again, That that attention which is required in prayer abate not by being prolonged;
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nè calor cogitationis nimiâ intentione pereat, lest that heat of devotion vanish by intending and stretching it too much.nè calor cogitationis nimiâ intention pereat, lest that heat of devotion vanish by intending and stretching it too much.
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It is never dulled sooner than when the edge of it is most keen.
It is never dulled sooner than when the edge of it is most keen.
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David sends up his prayer as Incense, Let my prayer, saith he, be set before thee as incense; whose fragrant smoke still ascends upwards.
David sends up his prayer as Incense, Let my prayer, Says he, be Set before thee as incense; whose fragrant smoke still ascends upward.
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11841
But many times in the very ascent, whilst it strives up higher and higher, infimo phantasmate verberatur, saith Gregory, it is beat back again by earthly imaginations which intervene,
But many times in the very ascent, while it strives up higher and higher, infimo phantasmate verberatur, Says Gregory, it is beatrice back again by earthly Imaginations which intervene,
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and then is extenuated by degrees, and vanisheth to nothing.
and then is extenuated by Degrees, and Vanishes to nothing.
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11843
Therefore the Prophet prays ut dingatur oratis, that his Prayer may be set before God, ut stabiliatur, so some render it out of the Hebrew, that it may be establisht, that it neither evaporate it self nor be whift about with the wind of vain and contrary imaginations, which come ab extrinseco, and may corrupt it.
Therefore the Prophet prays ut dingatur Orators, that his Prayer may be Set before God, ut stabiliatur, so Some render it out of the Hebrew, that it may be established, that it neither evaporate it self nor be whift about with the wind of vain and contrary Imaginations, which come ab extrinseco, and may corrupt it.
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Reason and Devotion are in this alike, that they are as tender as the Eye, which by too earnest looking upon the object grows weary,
Reason and Devotion Are in this alike, that they Are as tender as the Eye, which by too earnest looking upon the Object grows weary,
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Look, saith he, into your prisons: You see no Christian there.
Look, Says he, into your prisons: You see no Christian there.
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We see it comes many times to pass that when we press forward with too much haste, we miss our mark;
We see it comes many times to pass that when we press forward with too much haste, we miss our mark;
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and we come sooner to our journeys end when we make not too much speed. Reason may eclipse it self:
and we come sooner to our journeys end when we make not too much speed. Reason may eclipse it self:
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and Devotion, like that meteor which Philosophers call stellam cadentem, may be lifted up on high,
and Devotion, like that meteor which Philosophers call Stellam cadentem, may be lifted up on high,
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and represent the shape and brightness of a Star, but, being not fixt in the firmament, suddenly shoot and fall to the ground,
and represent the shape and brightness of a Star, but, being not fixed in the firmament, suddenly shoot and fallen to the ground,
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and turn to a gelly and slime.
and turn to a jelly and slime.
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11851
And therefore these two, saith St. Chrysostome, not to speak much and to pray oft, are not contrary, but may well consist together.
And Therefore these two, Says Saint Chrysostom, not to speak much and to pray oft, Are not contrary, but may well consist together.
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11852
Our Prayers may be short and often;
Our Prayers may be short and often;
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11853
which if we too far extend, we give the Devil leisure and boldness to set upon us,
which if we too Far extend, we give the devil leisure and boldness to Set upon us,
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11854
and to supplant our Devotion when we think it most invincible. Saepe homo, cùm est in se, non est secum, saith the Father;
and to supplant our Devotion when we think it most invincible. Saepe homo, cùm est in se, non est secum, Says the Father;
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11855
A man may be in himself even then when he is not with himself.
A man may be in himself even then when he is not with himself.
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11856
To help this, Nazianzene Orat. 21. hath found out NONLATINALPHABET, a golden chain; and hath taught us to joyn together NONLATINALPHABET, to make our actions devout, and our devotions practick.
To help this, Nazianzene Orat 21. hath found out, a golden chain; and hath taught us to join together, to make our actions devout, and our devotions practic.
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11857
For Prayer is of that nature that it will mix it self and comply with every action.
For Prayer is of that nature that it will mix it self and comply with every actium.
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11858
Ipsa sibi templum facit quo Deum adoret; She can make every place a temple for the worship of God. Other actions hinder one another:Ipsa sibi Templum facit quo God adoret; She can make every place a temple for the worship of God. Other actions hinder one Another:
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11859
I cannot walk and sit down; I cannot build, and write; I cannot travel, and sleep:
I cannot walk and fit down; I cannot built, and write; I cannot travel, and sleep:
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but Prayer, as Logicians say of Substance, nihil habet contrarium, hath nothing contrary to it, but applies it self to every thing.
but Prayer, as Logicians say of Substance, nihil habet Contrary, hath nothing contrary to it, but Applies it self to every thing.
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I may walk and pray, I may build and pray, I may write and pray.
I may walk and pray, I may built and pray, I may write and pray.
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11862
And St. Hierome will tell us, Sanctis etiam ipse somnus est oratio, that holy men do pray even when they sleep.
And Saint Jerome will tell us, Sanctis etiam ipse somnus est oratio, that holy men do pray even when they sleep.
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11863
Those Monks of Aegypt we before mentioned, did work incessantly in their private cells, saith Cassian;
Those Monks of Egypt we before mentioned, did work incessantly in their private cells, Says Cassian;
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11864
but yet they omitted not Prayer, per singula momenta orationes miscentes, making their Devotion keep time with their Work;
but yet they omitted not Prayer, per singula momenta orationes miscentes, making their Devotion keep time with their Work;
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11865
The Fathers had their prayers which they called Jaculatorias, sudden and often Ejaculations, Deus meus, & omnia;
The Father's had their Prayers which they called Jaculatorias, sudden and often Ejaculations, Deus meus, & omnia;
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11866
Amor meus, crucifixus, and the like.Amor meus, Crucifix, and the like.
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11867
Which were like that golden Dart of Abaris in Jamblichus, with which he used to fly aloft,
Which were like that golden Dart of Abaris in Jamblichus, with which he used to fly aloft,
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11868
and so got the name of NONLATINALPHABET; a Climber of the heavens;
and so god the name of; a Climber of the heavens;
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11869
or rather like Pythagoras 's short symbolical sayings, which he calleth sparkles of fire, sent up by Devotion,
or rather like Pythagoras is short symbolical sayings, which he calls sparkles of fire, sent up by Devotion,
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11870
and falling down back upon it to encrease it.
and falling down back upon it to increase it.
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11871
Of this nature are those short Prayers and Collects which the Church hath framed, not shreds and short cuts,
Of this nature Are those short Prayers and Collects which the Church hath framed, not shreds and short cuts,
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11872
but coelestial sparkles, which both kindle Devotion and nourish it; which are built upon the true foundation, this Form which Christ hath given;
but celestial sparkles, which both kindle Devotion and nourish it; which Are built upon the true Foundation, this From which christ hath given;
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11873
which help our weekness, that we may pray; and being short and many, strengthen our Devotion, that it never fail. To conclude this point then;
which help our weakness, that we may pray; and being short and many, strengthen our Devotion, that it never fail. To conclude this point then;
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11874
Not often praying, not repeating of the same words, not heat of devotion, not fervency, not frequent ejaculations fall under the censure of our Saviour here,
Not often praying, not repeating of the same words, not heat of devotion, not fervency, not frequent ejaculations fallen under the censure of our Saviour Here,
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11875
nor are to be accounted babling; but garrulous and talkative zeal, tumultuous impudence, which speak to God as if he were ignorant,
nor Are to be accounted babbling; but garrulous and talkative zeal, tumultuous impudence, which speak to God as if he were ignorant,
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11876
and make a noyse as if he were asleep. These are but squibs to make a noyse:
and make a noise as if he were asleep. These Are but squibs to make a noise:
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11877
But those other are radiations and glorious illustrations, which may every where present themselves, quae inter medios rerum actus inveniunt aliquid vacui,
But those other Are radiations and glorious illustrations, which may every where present themselves, Quae inter medios rerum actus inveniunt Aliquid vacui,
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11878
nec otium patiuntur, which find a room in the very throng of our actions, and are never idle. Post magnum sonitum tinnitus quidam; nec otium patiuntur, which find a room in the very throng of our actions, and Are never idle. Post magnum sonitum tinnitus quidam;
fw-la n1 fw-la, r-crq vvb dt n1 p-acp dt j n1 pp-f po12 n2, cc vbr av-x j. vvb fw-la n1 fw-la fw-la;
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When the Clock hath stricken we hear after a glowing and a quivering sound: The actions of the day are presented and repeated in the dreams of the night;
When the Clock hath stricken we hear After a glowing and a quivering found: The actions of the day Are presented and repeated in the dreams of the night;
c-crq dt n1 vhz vvn pns12 vvb p-acp dt j-vvg cc dt j-vvg n1: dt n2 pp-f dt n1 vbr vvn cc vvn p-acp dt n2 pp-f dt n1;
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which are NONLATINALPHABET, the echo and reverberations of our customary behaviour.
which Are, the echo and reverberations of our customary behaviour.
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11881
So when we have begun in prayer, and lodged our petitions in the bosome of our gracious Father, they are presently poured back upon us in the midst of our common actions,
So when we have begun in prayer, and lodged our petitions in the bosom of our gracious Father, they Are presently poured back upon us in the midst of our Common actions,
av c-crq pns12 vhb vvn p-acp n1, cc vvn po12 n2 p-acp dt n1 pp-f po12 j n1, pns32 vbr av-j vvn av p-acp pno12 p-acp dt n1 pp-f po12 j n2,
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and we resume them again, and one prayer is made the resultancie of another, and this musick is like that of the Spheres, perpetual and everlasting.
and we resume them again, and one prayer is made the resultancy of Another, and this music is like that of the Spheres, perpetual and everlasting.
cc pns12 vvb pno32 av, cc crd n1 vbz vvn dt n1 pp-f n-jn, cc d n1 vbz av-j d pp-f dt n2, j cc j.
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But when our Saviour prescribeth this manner, doth he not exclude all other forms? No;
But when our Saviour prescribeth this manner, does he not exclude all other forms? No;
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11884
but he requires rather that our prayers be succinct and short;
but he requires rather that our Prayers be succinct and short;
cc-acp pns31 vvz av cst po12 n2 vbb n1 cc j;
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11885
opposing this Form to the Heathens vain babling, and leaving it as a patern for us to pray by. Jus est superstruendi extrinsecus orationes;
opposing this From to the heathens vain babbling, and leaving it as a pattern for us to pray by. Jus est superstruendi extrinsecus orationes;
vvg d n1 p-acp dt n2-jn j n-vvg, cc vvg pn31 p-acp dt n1 p-acp pno12 pc-acp vvi p-acp. fw-la fw-la fw-la fw-la fw-la;
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11886
We may build other prayers by this model, those which are extrà , which have not the same words,
We may built other Prayers by this model, those which Are extrà , which have not the same words,
pns12 vmb vvi j-jn n2 p-acp d n1, d r-crq vbr fw-la, r-crq vhb xx dt d n2,
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but not contrà , none that ask any thing which is contrary to the Petitions this Form containeth.
but not contrà , none that ask any thing which is contrary to the Petitions this From Containeth.
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11888
Our Saviour, the Apostles, and the whole Church ever practised it.
Our Saviour, the Apostles, and the Whole Church ever practised it.
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11889
And it plainly appears that it was NONLATINALPHABET, our Saviours chief aim and intent to exclude vain repetitions; but that he had any second intent and scope to shut out all other it doth not appear.
And it plainly appears that it was, our Saviors chief aim and intent to exclude vain repetitions; but that he had any second intent and scope to shut out all other it does not appear.
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11890
It hath befallen the Church of Christ what is observed of Drusus in Paterculus, In iis ipsis quae pro senatu moliebatur, senatum habuit adversarium;
It hath befallen the Church of christ what is observed of Drusus in Paterculus, In iis Ipse Quae Pro senatu moliebatur, senatum Habuit adversarium;
pn31 vhz vvn dt n1 pp-f np1 r-crq vbz vvn pp-f np1 p-acp np1, p-acp fw-la n1 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la;
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11891
He never attempted any thing for the honor of the Senate, but the Senate withstood him.
He never attempted any thing for the honour of the Senate, but the Senate withstood him.
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11892
So though there be nothing more useful to the Church than the framing of Liturgies and common Forms of Prayer,
So though there be nothing more useful to the Church than the framing of Liturgies and Common Forms of Prayer,
av cs pc-acp vbb pix av-dc j p-acp dt n1 cs dt vvg pp-f n2 cc j n2 pp-f n1,
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11893
yet is there nothing censured with more bitterness and scorn then these, especially by those for whose use and benefit they are framed.
yet is there nothing censured with more bitterness and scorn then these, especially by those for whose use and benefit they Are framed.
av vbz pc-acp pix vvn p-acp dc n1 cc n1 av d, av-j p-acp d p-acp rg-crq n1 cc n1 pns32 vbr vvn.
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11894
To insist upon particulars were but, with Ruth to glean after their sheaves who in this argument have made a plentiful harvest.
To insist upon particulars were but, with Ruth to glean After their sheaves who in this argument have made a plentiful harvest.
p-acp vvi p-acp n2-j vbdr p-acp, p-acp n1 pc-acp vvi p-acp po32 n2 r-crq p-acp d n1 vhb vvn dt j n1.
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The Christian desire of those good men who by evidence of argument have endeavoured to reclaim them, hath but more provoked them.
The Christian desire of those good men who by evidence of argument have endeavoured to reclaim them, hath but more provoked them.
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11896
And I may say with Cyprian, lacrymis magìs opus quà m verbis, We shall more profitably bestow our tears and our prayers than our arguments on such men, with whom to dispute is but to strengthen them in their errour,
And I may say with Cyprian, lacrymis magìs opus quà m verbis, We shall more profitably bestow our tears and our Prayers than our Arguments on such men, with whom to dispute is but to strengthen them in their error,
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and to whom though seven wise men render a reason, yet their most evident reasons serve only to make them yet more unreasonable.
and to whom though seven wise men render a reason, yet their most evident Reasons serve only to make them yet more unreasonable.
cc p-acp ro-crq cs crd j n2 vvb dt n1, av po32 av-ds j n2 vvb av-j pc-acp vvi pno32 av av-dc j.
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11898
We proceed now to enquire To whom this Form of prayer was prescribed, and Upon what occasion it was instituted.
We proceed now to inquire To whom this From of prayer was prescribed, and Upon what occasion it was instituted.
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11899
And here there seems to be some difference between the two Evangelists, Luke and Matthew.
And Here there seems to be Some difference between the two Evangelists, Luke and Matthew.
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For we read that one of his Disciples came unto him as he was praying in a certain place, and said unto him, Lord, teach us to pray,
For we read that one of his Disciples Come unto him as he was praying in a certain place, and said unto him, Lord, teach us to pray,
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as John also taught his Disciples: as John also taught his Disciples:
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11902
But here, without any intreaty, in the midst of his Sermon, which he made not to the Disciples alone,
But Here, without any entreaty, in the midst of his Sermon, which he made not to the Disciples alone,
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11903
but to the multitude, he prescribes this Form. Some say he prescribed this Form at two several times. But this occasions another scruple.
but to the multitude, he prescribes this Form some say he prescribed this From At two several times. But this occasions Another scruple.
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11904
For it is not probable that after he had openly taught this Form to his Disciples and the whole multitude, that any, of his Disciples especially, being present at his Sermon, should ask him to teach them that again which he had taught already:
For it is not probable that After he had openly taught this From to his Disciples and the Whole multitude, that any, of his Disciples especially, being present At his Sermon, should ask him to teach them that again which he had taught already:
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11905
Which had been to deny what was most manifest.
Which had been to deny what was most manifest.
r-crq vhd vbn pc-acp vvi r-crq vbds av-ds j.
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11906
And Christ himself is silent, nor makes any mention that the Desciple demanded that which was done already.
And christ himself is silent, nor makes any mention that the Disciple demanded that which was done already.
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11907
A doubt this is of after-ages, which none of the Ancients fell upon.
A doubt this is of Afterages, which none of the Ancients fell upon.
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11908
And we cannot better clear it than by that which is most probably true, That St. Luke is not so exact in the history of Christ as is this our Evangelist St. Matthew,
And we cannot better clear it than by that which is most probably true, That Saint Luke is not so exact in the history of christ as is this our Evangelist Saint Matthew,
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11909
but, without any strict observing of the order and series of the times, thought it sufficient that what he wrote of Christ was true.
but, without any strict observing of the order and series of the times, Thought it sufficient that what he wrote of christ was true.
cc-acp, p-acp d j vvg pp-f dt n1 cc n2 pp-f dt n2, vvd pn31 j cst r-crq pns31 vvd pp-f np1 vbds j.
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11910
Matthew was present with Christ, and wrote what he saw:
Matthew was present with christ, and wrote what he saw:
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11911
But Luke, who by some was thought to be one of the Seventy Disciples, confesses in the very beginning of his Gospel, that he wrote as they deliverd it who were from the beginning, NONLATINALPHABET, eye-witnesses and ministers, of the word.
But Lycia, who by Some was Thought to be one of the Seventy Disciples, Confesses in the very beginning of his Gospel, that he wrote as they Delivered it who were from the beginning,, Eyewitnesses and Ministers, of the word.
cc-acp av, r-crq p-acp d vbds vvn pc-acp vbi crd pp-f dt crd n2, vvz p-acp dt j n1 pp-f po31 n1, cst pns31 vvd c-acp pns32 vvd pn31 q-crq vbdr p-acp dt n1,, n2 cc n2, pp-f dt n1.
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Nor can we blame him, whilst he delivers the truth, though he do not alwayes punctually set down the time;
Nor can we blame him, while he delivers the truth, though he do not always punctually Set down the time;
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11913
or tell us that Christ did institute this Form after those things which he before declared.
or tell us that christ did institute this From After those things which he before declared.
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11914
To say no more is enough to satisfie any mind that is not over-curious.
To say no more is enough to satisfy any mind that is not overcurious.
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11915
There may be in Scripture many appearing Achronismes, nay NONLATINALPHABET, seeming contrarieties: But this is not enough to argue the Scripture of Imperfection, because we cannot reconcile them.
There may be in Scripture many appearing Achronismes, nay, seeming contrarieties: But this is not enough to argue the Scripture of Imperfection, Because we cannot reconcile them.
pc-acp vmb vbi p-acp n1 d vvg n2, uh-x, vvg n2: p-acp d vbz xx av-d pc-acp vvi dt n1 pp-f n1, c-acp pns12 vmbx vvi pno32.
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11916
The treasures of the written Word of God are rich Minerals, quae assiduè pleniùs respondent fodienti, which the more they are dig'd the more plentifully evermore do they offer themselves,
The treasures of the written Word of God Are rich Minerals, Quae assiduè pleniùs respondent fodienti, which the more they Are dug the more plentifully evermore do they offer themselves,
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11917
so as that if all the wits of Men and Angels should combine themselves, yet should they never be able to draw neer the bottom,
so as that if all the wits of Men and Angels should combine themselves, yet should they never be able to draw near the bottom,
av c-acp cst cs d dt n2 pp-f n2 cc n2 vmd vvi px32, av vmd pns32 av vbi j pc-acp vvi av-j dt n1,
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11918
or follow to an end the smallest vein.
or follow to an end the Smallest vein.
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11919
Tanta est profunditas Christianarum literarum, saith St. Augustine, Such is the depth and variety of Christian learning contained in the Scriptures, that I could every day profit in them,Tanta est profunditas Christianarum Literarum, Says Saint Augustine, Such is the depth and variety of Christian learning contained in the Scriptures, that I could every day profit in them,
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11920
if I should endeavour to study them alone with all my leasure, with all my pains, with all my wits, from my childhood to my last gasp.
if I should endeavour to study them alone with all my leisure, with all my pains, with all my wits, from my childhood to my last gasp.
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11921
Not because of any strange difficulty in attaining to such things as are necessary to salvation:
Not Because of any strange difficulty in attaining to such things as Are necessary to salvation:
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11922
but because after that is gotten which concerns Faith, there remain so many things that even to the eldest and acutest and most earnest in the study of them, it happens when he hath done then he beginneth.
but Because After that is got which concerns Faith, there remain so many things that even to the eldest and acutest and most earnest in the study of them, it happens when he hath done then he begins.
cc-acp c-acp p-acp d vbz vvn r-crq vvz n1, pc-acp vvi av d n2 cst av p-acp dt js-jn cc vv2 cc ds n1 p-acp dt n1 pp-f pno32, pn31 vvz c-crq pns31 vhz vdn av pns31 vvz.
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11923
Besides, as Gregory Nyssen says, that Christ spake in parables and in obscure and cover'd narrations, that he might exercise NONLATINALPHABET, the wit and understanding, of his Disciples;
Beside, as Gregory Nyssen Says, that christ spoke in parables and in Obscure and covered narrations, that he might exercise, the wit and understanding, of his Disciples;
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11924
so may we safely think that, having placed that truth which bringeth salvation in a tabernacle,
so may we safely think that, having placed that truth which brings salvation in a tabernacle,
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11925
as the Sun, that all eyes might behold it, some things and some circumstances he left obscure, ut in eorum discussione & intellectu immensum nobis exercitii ac solicitudinis campum reservaret;
as the Sun, that all eyes might behold it, Some things and Some Circumstances he left Obscure, ut in Their discussion & intellectu immensum nobis exercitii ac solicitudinis campum reservaret;
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11926
as Cassian speaks, as a large field for our industry and care to shew it self in;
as Cassian speaks, as a large field for our industry and care to show it self in;
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11927
ut difficultas intellectûs gratiam Dei quaereret, as Gregory speaks, that the difficulty of apprehending it might force us on our knees to begg further illumination from the Father of lights.ut Difficulty intellectûs gratiam Dei quaereret, as Gregory speaks, that the difficulty of apprehending it might force us on our knees to beg further illumination from the Father of lights.
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11928
Ipsa natura, saith the Orator, proposuit pulcherimo cuique operi difficultatem; Nature it self, as she hath with a free and open hand dispensed things necessary,Ipsa Nature, Says the Orator, proposuit pulcherimo cuique operi difficultatem; Nature it self, as she hath with a free and open hand dispensed things necessary,
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11929
so hath she withdrawn the best things that we might sweat for them.
so hath she withdrawn the best things that we might sweat for them.
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11930
So God hath left some mists, some darkness, in Scripture, that our Industry might strive to dispel it;
So God hath left Some mists, Some darkness, in Scripture, that our Industry might strive to dispel it;
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11931
and, as Heraclitus speaks of the Oracle of Delphos, NONLATINALPHABET, he doth not plainly relate, nor yet hide the truth, that we may search and find it out.
and, as Heraclitus speaks of the Oracle of Delphos,, he does not plainly relate, nor yet hide the truth, that we may search and find it out.
cc, c-acp np1 vvz pp-f dt n1 pp-f np1,, pns31 vdz xx av-j vvi, ccx av vvi dt n1, cst pns12 vmb vvi cc vvi pn31 av.
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11932
In this difference we find it so: The Truth, like the Bee in the Gumm, & latet, & lucet, appears, but hidden;
In this difference we find it so: The Truth, like the Bee in the Gumm, & latet, & lucet, appears, but hidden;
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11933
is seen, but with some obscurity; that we may neither despair of finding it, nor be overconfident.
is seen, but with Some obscurity; that we may neither despair of finding it, nor be overconfident.
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11934
Prayer is a principal part of our service of God, a tribute which we must give him, a sacrifice which we must offer,
Prayer is a principal part of our service of God, a tribute which we must give him, a sacrifice which we must offer,
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11935
an acknowledgment that he is the Fountain of good, and that all blessings are but NONLATINALPHABET, defluxions, from him;
an acknowledgment that he is the Fountain of good, and that all blessings Are but, defluxions, from him;
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11936
And all men, of what rank and condition soever, are bound to perform it; all are bound to pray.
And all men, of what rank and condition soever, Are bound to perform it; all Are bound to pray.
cc d n2, pp-f r-crq n1 cc n1 av, vbr vvn pc-acp vvi pn31; d vbr vvn pc-acp vvi.
(39) sermon (DIV1)
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11937
This Form of prayer therefore was prescribed both to the Disciples and to the Multitude.
This From of prayer Therefore was prescribed both to the Disciples and to the Multitude.
d n1 pp-f n1 av vbds vvn av-d p-acp dt n2 cc p-acp dt n1.
(39) sermon (DIV1)
476
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11938
None so wise who must not, none so ignorant who may not learn this Form. Blanditur nostrae infirmitati; It is fitted to the capacity of the weak.
None so wise who must not, none so ignorant who may not Learn this Form Blanditur Nostrae infirmitati; It is fitted to the capacity of the weak.
pix av j r-crq vmb xx, pix av j r-crq vmb xx vvi d np1 fw-la fw-la n1; pn31 vbz vvn p-acp dt n1 pp-f dt j.
(39) sermon (DIV1)
476
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11939
Being a short form, it is no burden to the Memory; and being a plain form, it brings no trouble to the Understanding.
Being a short from, it is no burden to the Memory; and being a plain from, it brings no trouble to the Understanding.
vbg dt j n1, pn31 vbz dx n1 p-acp dt n1; cc vbg dt j n1, pn31 vvz dx n1 p-acp dt n1.
(39) sermon (DIV1)
476
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11940
He that cannot walk upon the pavement of heaven, amongst the mysteries of his Faith, may yet walk upon this earth, this plain model of Devotion.
He that cannot walk upon the pavement of heaven, among the Mysteres of his Faith, may yet walk upon this earth, this plain model of Devotion.
pns31 cst vmbx vvi p-acp dt n1 pp-f n1, p-acp dt n2 pp-f po31 n1, vmb av vvi p-acp d n1, d j n1 pp-f n1.
(39) sermon (DIV1)
476
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11941
He that knows but little of the Trinity, may yet cry, Abba, Father. He that cannot dispute of God, may yet sanctifie his Name. He who is no Politician, may have his Kingdom within him:
He that knows but little of the Trinity, may yet cry, Abba, Father. He that cannot dispute of God, may yet sanctify his Name. He who is no Politician, may have his Kingdom within him:
pns31 cst vvz p-acp j pp-f dt np1, vmb av vvi, np1, n1. pns31 cst vmbx vvi pp-f np1, vmb av vvb po31 n1. pns31 r-crq vbz dx n1, vmb vhi po31 n1 p-acp pno31:
(39) sermon (DIV1)
476
Page 346
11961
Who would not tremble to hear what I am sure hath been preached, That the wicked are damned for eating,
Who would not tremble to hear what I am sure hath been preached, That the wicked Are damned for eating,
q-crq vmd xx vvi pc-acp vvi r-crq pns11 vbm j vhz vbn vvn, cst dt j vbr vvn p-acp vvg,
(39) sermon (DIV1)
477
Page 346
18151
But, beloved, we must joyn them both together, or else we do not put up our petitions aright.
But, Beloved, we must join them both together, or Else we do not put up our petitions aright.
cc-acp, vvn, pns12 vmb vvi pno32 d av, cc av pns12 vdb xx vvi a-acp po12 n2 av.
(56) sermon (DIV1)
627
Page 546
11942
And he who cannot find out his wayes, may yet do his Will. Fastidiosior est scientia quà m virtus: Paucorum est ut literati sint; omnium, ut pii:
And he who cannot find out his ways, may yet do his Will. Fastidiosior est scientia quà m virtus: Paucorum est ut literati sint; omnium, ut pii:
cc pns31 r-crq vmbx vvi av po31 n2, vmb av vdb po31 n1. np1 fw-la fw-la fw-la fw-la: fw-la fw-la fw-la fw-la fw-la; fw-la, fw-la fw-la:
(39) sermon (DIV1)
476
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11943
Knowledge is more coy and hardly to be wooed than Devotion; it makes its mansion but in a few:
Knowledge is more coy and hardly to be wooed than Devotion; it makes its mansion but in a few:
n1 vbz av-dc j cc av pc-acp vbi vvn cs n1; pn31 vvz po31 n1 cc-acp p-acp dt d:
(39) sermon (DIV1)
476
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11944
But Piety forsakes no soul that will entertain her. Every man cannot be a Scholar; but every man may be devout. Every man cannot preach; but every man may pray.
But Piety forsakes no soul that will entertain her. Every man cannot be a Scholar; but every man may be devout. Every man cannot preach; but every man may pray.
cc-acp n1 vvz dx n1 cst vmb vvi pno31. np1 n1 vmbx vbi dt n1; cc-acp d n1 vmb vbi j. np1 n1 vmbx vvi; cc-acp d n1 vmb vvi.
(39) sermon (DIV1)
476
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11945
Nemo ob imperitiam literarum à perfectione cordis excluditur, saith John Cassian. Antiquity confined Perfection to a Contemplative life, to men of some eminence in the Church:Nemo ob imperitiam Literarum à perfection Cordis Excluditur, Says John Cassian. Antiquity confined Perfection to a Contemplative life, to men of Some eminence in the Church:
np1 fw-la fw-la fw-la fw-fr n1 fw-la fw-la, vvz np1 np1. np1 vvn n1 p-acp dt j n1, p-acp n2 pp-f d n1 p-acp dt n1:
(39) sermon (DIV1)
476
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11946
but a vain thing it is to imagine that none can reach perfection but the Learned.
but a vain thing it is to imagine that none can reach perfection but the Learned.
cc-acp dt j n1 pn31 vbz pc-acp vvi cst pix vmb vvi n1 p-acp dt j.
(39) sermon (DIV1)
476
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11947
Surgunt indocti, & rapiunt regnum coelorum, saith Augustine;Surgunt Indocti, & rapiunt Kingdom Coelorum, Says Augustine;
np1 fw-la, cc fw-la fw-la fw-la, vvz np1;
(39) sermon (DIV1)
476
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11948
Devout Ignorance many times taketh heaven by violence, when our sluggish and unprofitable knowledge cannot lift up our hands by Devotion so much as to knock at the door.
Devout Ignorance many times Takes heaven by violence, when our sluggish and unprofitable knowledge cannot lift up our hands by Devotion so much as to knock At the door.
j n1 d n2 vvz n1 p-acp n1, c-crq po12 j cc j n1 vmbx vvi a-acp po12 n2 p-acp n1 av av-d c-acp pc-acp vvi p-acp dt n1.
(39) sermon (DIV1)
476
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11949
Take then the Disciples and the Multitude together, men of knowledge, and men of no great reach,
Take then the Disciples and the Multitude together, men of knowledge, and men of no great reach,
vvb av dt n2 cc dt n1 av, n2 pp-f n1, cc n2 pp-f dx j n1,
(39) sermon (DIV1)
476
Page 346
11950
and the Sic orate, concerns them all, and to them it is our Saviour gives this Command, After this manner pray yee.
and the Sic orate, concerns them all, and to them it is our Saviour gives this Command, After this manner pray ye.
cc dt fw-la fw-la, vvz pno32 d, cc p-acp pno32 pn31 vbz po12 n1 vvz d n1, p-acp d n1 vvb pn22.
(39) sermon (DIV1)
476
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11951
But now, in the last place, what shall we say to Sinners? May they use this Form:
But now, in the last place, what shall we say to Sinners? May they use this From:
cc-acp av, p-acp dt ord n1, q-crq vmb pns12 vvi p-acp n2? vmb pns32 vvi d n1:
(39) sermon (DIV1)
477
Page 346
11952
or can they pray without offense, whose very prayer is an offense? I should hardly have proposed so vain a question,
or can they pray without offence, whose very prayer is an offence? I should hardly have proposed so vain a question,
cc vmb pns32 vvb p-acp n1, rg-crq j n1 vbz dt n1? pns11 vmd av vhi vvn av j dt n1,
(39) sermon (DIV1)
477
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11953
but that I find it made a question in the Schools, and amongst the Casuists a Case of Conscience.
but that I find it made a question in the Schools, and among the Casuists a Case of Conscience.
cc-acp cst pns11 vvb pn31 vvd dt n1 p-acp dt n2, cc p-acp dt n2 dt n1 pp-f n1.
(39) sermon (DIV1)
477
Page 346
11954
Indeed, who can pray but Sinners? Our very Pater Noster is a strong argument that every man is a sinner.
Indeed, who can pray but Sinners? Our very Pater Noster is a strong argument that every man is a sinner.
np1, r-crq vmb vvi p-acp n2? po12 j fw-la fw-la vbz dt j n1 cst d n1 vbz dt n1.
(39) sermon (DIV1)
477
Page 346
11955
But yet some sins do not exclude the grace and favor of God, as those of daily incursion:
But yet Some Sins do not exclude the grace and favour of God, as those of daily incursion:
p-acp av d n2 vdb xx vvi dt n1 cc n1 pp-f np1, c-acp d pp-f j n1:
(39) sermon (DIV1)
477
Page 346
11956
Others of a higher nature may, and so make us uncapable of this holy Duty.
Others of a higher nature may, and so make us uncapable of this holy Duty.
n2-jn pp-f dt jc n1 vmb, cc av vvb pno12 j pp-f d j n1.
(39) sermon (DIV1)
477
Page 346
11957
This Doctrine like the Popes Interdict, shuts-up the Church-doors, and shutteth up our lips for ever, that we may not open them;
This Doctrine like the Popes Interdict, shuts-up the Church doors, and shutteth up our lips for ever, that we may not open them;
d n1 av-j dt n2 vvb, j dt n2, cc vvz a-acp po12 n2 p-acp av, cst pns12 vmb xx vvi pno32;
(39) sermon (DIV1)
477
Page 346
11958
no, not to shew forth the praises of the Lord. A doctrine as full of danger as that from whence it sprung.
no, not to show forth the praises of the Lord. A Doctrine as full of danger as that from whence it sprung.
uh-dx, xx pc-acp vvi av dt n2 pp-f dt n1. dt n1 c-acp j pp-f n1 c-acp d p-acp q-crq pn31 vvd.
(39) sermon (DIV1)
477
Page 346
11959
For do we not read it in terminis, That the best actions of the unregenerate are sins? We know who tells that opera bona optimè facta sunt venialia peccata, That the best works of Saints are so also in some degree.
For doe we not read it in terminis, That the best actions of the unregenerate Are Sins? We know who tells that opera Bona optimè facta sunt venialia Peccata, That the best works of Saints Are so also in Some degree.
p-acp n1 pns12 xx vvi pn31 p-acp fw-la, cst dt js n2 pp-f dt j vbr n2? pns12 vvb r-crq vvz d fw-la fw-la fw-la fw-la fw-la fw-la n1, cst dt js n2 pp-f n2 vbr av av p-acp d n1.
(39) sermon (DIV1)
477
Page 346
11960
Which opinions, though they have some truth, if rightly understood, yet so crudely proposed as many times they are, are full of danger.
Which opinions, though they have Some truth, if rightly understood, yet so crudely proposed as many times they Are, Are full of danger.
r-crq n2, cs pns32 vhb d n1, cs av-jn vvn, av av av-j vvn p-acp d n2 pns32 vbr, vbr j pp-f n1.
(39) sermon (DIV1)
477
Page 346
12426
Nor can any who find the truth and embrace it, miss of the Church.
Nor can any who find the truth and embrace it, miss of the Church.
ccx vmb d r-crq vvb dt n1 cc vvi pn31, vvb pp-f dt n1.
(40) sermon (DIV1)
486
Page 361
11962
and damned for drinking, damned for labouring in their calling, and damned for going to Church,
and damned for drinking, damned for labouring in their calling, and damned for going to Church,
cc vvn p-acp vvg, vvn p-acp vvg p-acp po32 n-vvg, cc vvn p-acp vvg p-acp n1,
(39) sermon (DIV1)
477
Page 346
11963
and damned for praying? whereas all things work for the best to the godly, even Sin it self. and damned for praying? whereas all things work for the best to the godly, even since it self.
cc vvn p-acp vvg? cs d n2 vvb p-acp dt js p-acp dt j, j n1 pn31 n1.
(39) sermon (DIV1)
477
Page 346
11964
But it is worth our observing, that men of this opinion have a trick to shift themselves out of the tempest,
But it is worth our observing, that men of this opinion have a trick to shift themselves out of the tempest,
p-acp pn31 vbz j po12 vvg, cst n2 pp-f d n1 vhb dt n1 pc-acp vvi px32 av pp-f dt n1,
(39) sermon (DIV1)
477
Page 346
11965
and to make themselves of the Elect. They deal as the Romans did;
and to make themselves of the Elect. They deal as the Roman did;
cc pc-acp vvi px32 pp-f dt np1 pns32 vvb p-acp dt njp2 vdd;
(39) sermon (DIV1)
477
Page 346
11966
who, when two Cities contending for a piece of ground had taken them for their judge, wisely gave sentence on their own behalf,
who, when two Cities contending for a piece of ground had taken them for their judge, wisely gave sentence on their own behalf,
r-crq, c-crq crd n2 vvg p-acp dt n1 pp-f n1 vhd vvn pno32 p-acp po32 n1, av-j vvd n1 p-acp po32 d n1,
(39) sermon (DIV1)
477
Page 346
11967
and took it from them both unto themselves.
and took it from them both unto themselves.
cc vvd pn31 p-acp pno32 d p-acp px32.
(39) sermon (DIV1)
477
Page 346
11968
But the truth is, to say that the Alms and Prayers of wicked men are sin is a harsh saying;
But the truth is, to say that the Alms and Prayers of wicked men Are since is a harsh saying;
p-acp dt n1 vbz, pc-acp vvi cst dt n2 cc n2 pp-f j n2 vbr n1 vbz dt j n-vvg;
(39) sermon (DIV1)
477
Page 346
11969
and we must, as Chrysostom speaks, NONLATINALPHABET, mollifie it. Shall I call the Temperance and Patience and Chastity of the Heathen sins? That is too foul a reproach.
and we must, as Chrysostom speaks,, mollify it. Shall I call the Temperance and Patience and Chastity of the Heathen Sins? That is too foul a reproach.
cc pns12 vmb, c-acp np1 vvz,, vvi pn31. vmb pns11 vvi dt n1 cc n1 cc n1 pp-f dt j-jn n2? cst vbz av j dt n1.
(39) sermon (DIV1)
477
Page 346
11970
I will rather say that they were as the Rain-bow was before the Floud, the same virtues with those which commend Christians,
I will rather say that they were as the Rainbow was before the Flood, the same Virtues with those which commend Christians,
pns11 vmb av-c vvi cst pns32 vbdr p-acp dt n1 vbds p-acp dt n1, dt d n2 p-acp d r-crq vvb np1,
(39) sermon (DIV1)
477
Page 346
11971
but of no use, because they were not seasoned with Faith, which commends all virtues whatsoever,
but of no use, Because they were not seasoned with Faith, which commends all Virtues whatsoever,
cc-acp pp-f dx n1, c-acp pns32 vbdr xx vvn p-acp n1, r-crq vvz d n2 r-crq,
(39) sermon (DIV1)
477
Page 346
11972
and without which they cannot appear before the presence of the Lord. But to give instance to our purpose;
and without which they cannot appear before the presence of the Lord. But to give instance to our purpose;
cc p-acp r-crq pns32 vmbx vvi p-acp dt n1 pp-f dt n1. p-acp pc-acp vvi n1 p-acp po12 n1;
(39) sermon (DIV1)
477
Page 346
11973
Cornelius was a Gentile, and knew not Christ: yet we read that his prayers came up for a memorial before God.
Cornelius was a Gentile, and knew not christ: yet we read that his Prayers Come up for a memorial before God.
np1 vbds dt j, cc vvd xx np1: av pns12 vvb d po31 n2 vvd a-acp p-acp dt n1 p-acp np1.
(39) sermon (DIV1)
477
Page 346
11974
Simon Magus was in the gall of bitterness and in the bond of iniquity;
Simon Magus was in the Gall of bitterness and in the bound of iniquity;
np1 np1 vbds p-acp dt n1 pp-f n1 cc p-acp dt n1 pp-f n1;
(39) sermon (DIV1)
477
Page 346
11975
yea, primogenitus Satanae, as Ignatius calls him, the first-born of Satan: yet even in this bitterness, even in this bond of sin, St. Peters counsel is, to pray God, if perhaps the thoughts of his heart may be forgiven him, which,
yea, Primogenitus Satan, as Ignatius calls him, the firstborn of Satan: yet even in this bitterness, even in this bound of since, Saint Peter's counsel is, to pray God, if perhaps the thoughts of his heart may be forgiven him, which,
uh, fw-la np1, p-acp np1 vvz pno31, dt j pp-f np1: av av p-acp d n1, av p-acp d n1 pp-f n1, n1 npg1 n1 vbz, p-acp vvb np1, cs av dt n2 pp-f po31 n1 vmb vbi vvn pno31, r-crq,
(39) sermon (DIV1)
477
Page 346
11976
after the thunder of his curse, cleareth the air, that he may see some hope of escaping destruction.
After the thunder of his curse, cleareth the air, that he may see Some hope of escaping destruction.
p-acp dt n1 pp-f po31 n1, vvz dt n1, cst pns31 vmb vvi d n1 pp-f vvg n1.
(39) sermon (DIV1)
477
Page 347
11977
To make it a sin to pray in the state of sin, is to deny physick to the sick and to destroy my Brother for whom Christ dyed.
To make it a since to pray in the state of since, is to deny physic to the sick and to destroy my Brother for whom christ died.
p-acp vvi pn31 dt n1 pc-acp vvi p-acp dt n1 pp-f n1, vbz pc-acp vvi n1 p-acp dt j cc p-acp vvb po11 n1 p-acp ro-crq np1 vvd.
(39) sermon (DIV1)
477
Page 347
11978
I know the Schools determine the point thus, That both these are false, either that a sinner is alwayes heard of God,
I know the Schools determine the point thus, That both these Are false, either that a sinner is always herd of God,
pns11 vvb dt n2 vvb dt n1 av, cst d d vbr j, av-d cst dt n1 vbz av vvn pp-f np1,
(39) sermon (DIV1)
477
Page 347
11979
or that he is never heard; That God loves his nature, but hates his fault;
or that he is never herd; That God loves his nature, but hates his fault;
cc cst pns31 vbz av-x vvn; cst np1 vvz po31 n1, cc-acp vvz po31 n1;
(39) sermon (DIV1)
477
Page 347
11980
That out of his exceeding mercy he will grant his request, if his prayer be pious.
That out of his exceeding mercy he will grant his request, if his prayer be pious.
cst av pp-f po31 j-vvg n1 pns31 vmb vvi po31 n1, cs po31 n1 vbb j.
(39) sermon (DIV1)
477
Page 347
11981
To those who walk NONLATINALPHABET, by that light they have, God is ready to send an Angel or an Apostle, or to come himself.
To those who walk, by that Light they have, God is ready to send an Angel or an Apostle, or to come himself.
p-acp d r-crq vvb, p-acp d n1 pns32 vhb, np1 vbz j pc-acp vvi dt n1 cc dt n1, cc pc-acp vvi px31.
(39) sermon (DIV1)
477
Page 347
11982
When the Prodigal was yet a great way off, his Father saw him, and ran, and fell on his neck, and kissed him.
When the Prodigal was yet a great Way off, his Father saw him, and ran, and fell on his neck, and kissed him.
c-crq dt j-jn vbds av dt j n1 a-acp, po31 n1 vvd pno31, cc vvd, cc vvd p-acp po31 n1, cc vvd pno31.
(39) sermon (DIV1)
477
Page 347
11983
The Return of the sinner is expressed by the word Going; but God's Coming to the sinner, by Running. God maketh greater haste to the sinner then the sinner doth to God.
The Return of the sinner is expressed by the word Going; but God's Coming to the sinner, by Running. God makes greater haste to the sinner then the sinner does to God.
dt n1 pp-f dt n1 vbz vvn p-acp dt n1 vvg; p-acp npg1 vvg p-acp dt n1, p-acp vvg. np1 vvz jc n1 p-acp dt n1 av dt n1 vdz p-acp np1.
(39) sermon (DIV1)
477
Page 347
11984
God maketh much of our first inclination, and would not have it fall to the ground.
God makes much of our First inclination, and would not have it fallen to the ground.
np1 vvz d pp-f po12 ord n1, cc vmd xx vhi pn31 vvi p-acp dt n1.
(39) sermon (DIV1)
477
Page 347
11985
We need say no more to clear this point then what Gregory hath taught, Fac boni quicquid potes; In what state soever thou art,
We need say no more to clear this point then what Gregory hath taught, Fac boni quicquid potes; In what state soever thou art,
pns12 vvb vvi av-dx dc pc-acp vvi d n1 av q-crq np1 vhz vvn, fw-la fw-la fw-la fw-la; p-acp r-crq n1 av pns21 vb2r,
(39) sermon (DIV1)
477
Page 347
11986
whether in Gods favour or under his frown, yet do all the good thou canst.
whither in God's favour or under his frown, yet do all the good thou Canst.
cs p-acp ng1 n1 cc p-acp po31 n1, av vdb d dt j pns21 vm2.
(39) sermon (DIV1)
477
Page 347
11987
In puncto reversionis, in the very point of thy turning to God, God runneth to meet thee;In puncto reversionis, in the very point of thy turning to God, God Runneth to meet thee;
p-acp fw-la fw-la, p-acp dt j n1 pp-f po21 vvg p-acp np1, np1 vvz pc-acp vvi pno21;
(39) sermon (DIV1)
477
Page 347
11988
he watches each sigh, and hearkens to each groan:
he watches each sighs, and hearkens to each groan:
pns31 vvz d n1, cc vvz p-acp d n1:
(39) sermon (DIV1)
477
Page 347
11989
and thy Prayer is so far from being a sin, that it shall wipe-out thy sin for ever:
and thy Prayer is so Far from being a since, that it shall wipe-out thy since for ever:
cc po21 n1 vbz av av-j p-acp vbg dt n1, cst pn31 vmb j po21 n1 c-acp av:
(39) sermon (DIV1)
477
Page 347
11990
And therefore Christ hath put this Form in thy mouth:
And Therefore christ hath put this From in thy Mouth:
cc av np1 vhz vvn d n1 p-acp po21 n1:
(39) sermon (DIV1)
477
Page 347
11991
Which he hath prescribed to the learned and to the ignorant, to Disciples and to the Multitude, to perfect men and to sinners, laying this command upon them all, After this manner therefore pray ye, Our Father, &c. This Form of Prayer is prescribed to all:
Which he hath prescribed to the learned and to the ignorant, to Disciples and to the Multitude, to perfect men and to Sinners, laying this command upon them all, After this manner Therefore pray you, Our Father, etc. This From of Prayer is prescribed to all:
r-crq pns31 vhz vvn p-acp dt j cc p-acp dt j, p-acp n2 cc p-acp dt n1, p-acp j n2 cc p-acp n2, vvg d n1 p-acp pno32 d, p-acp d n1 av vvb pn22, po12 n1, av d n1 pp-f n1 vbz vvn p-acp d:
(39) sermon (DIV1)
477
Page 347
11992
yet all will not receive it;
yet all will not receive it;
av d vmb xx vvi pn31;
(39) sermon (DIV1)
478
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11993
but many look upon it with scorn, as if they thought themselves too wise to be taught by our Saviour.
but many look upon it with scorn, as if they Thought themselves too wise to be taught by our Saviour.
cc-acp d vvb p-acp pn31 p-acp n1, c-acp cs pns32 vvd px32 av j pc-acp vbi vvn p-acp po12 n1.
(39) sermon (DIV1)
478
Page 347
11994
What Seneca spake of Philosophy is as true of Religion and Devotion, Fuit aliquando simplicior inter minora peccantes.
What Senecca spoke of Philosophy is as true of Religion and Devotion, Fuit aliquando simplicior inter Minor peccantes.
q-crq np1 vvd pp-f n1 vbz a-acp j pp-f n1 cc n1, fw-la fw-la fw-la fw-la fw-la fw-la.
(39) sermon (DIV1)
478
Page 347
11995
When men were truly devout, there was no contention but this one, Who should be most devour.
When men were truly devout, there was no contention but this one, Who should be most devour.
c-crq n2 vbdr av-j j, pc-acp vbds dx n1 p-acp d pi, r-crq vmd vbi av-ds vvi.
(39) sermon (DIV1)
478
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11996
All the noise was in their Temples, little in their Schools. All men then did joyn together with one heart and mind in prayer, and not,
All the noise was in their Temples, little in their Schools. All men then did join together with one heart and mind in prayer, and not,
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as now, fly asunder and stand at distance; and then give laws to one another;
as now, fly asunder and stand At distance; and then give laws to one Another;
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or (which is worse) in their hearts denounce a curse against those who will not follow their example, that is, set the countenance, tune the voice, roll the eye, pray at adventure,
or (which is Worse) in their hearts denounce a curse against those who will not follow their Exampl, that is, Set the countenance, tune the voice, roll the eye, pray At adventure,
cc (r-crq vbz av-jc) p-acp po32 n2 vvi dt n1 p-acp d r-crq vmb xx vvi po32 n1, cst vbz, vvb dt n1, vvb dt n1, vvb dt n1, vvb p-acp n1,
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and in all things do as they do;
and in all things do as they do;
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or (which is equivalent to a curse) esteem them at best but meer moral men (would they were so good) but unsanctified men, and void of saving Grace;
or (which is equivalent to a curse) esteem them At best but mere moral men (would they were so good) but unsanctified men, and void of Saving Grace;
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and so nourish that venome and malice in their hearts against their Brethren which certainly cannot lodge in the same room with true Devotion,
and so nourish that venom and malice in their hearts against their Brothers which Certainly cannot lodge in the same room with true Devotion,
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and leave them only fit to act a prayer. And then what a Roscius is a Pharisee!
and leave them only fit to act a prayer. And then what a Roscius is a Pharisee!
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Beloved, Prayer was a Duty, but is become a Probleme;
beloved, Prayer was a Duty, but is become a Problem;
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And we must do it often, because every good man, every disciple of Christ, must make it his delight,
And we must do it often, Because every good man, every disciple of christ, must make it his delight,
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and men who cannot gain the reputation of Wise but by doing that for which they deserve another name and title, have been bold to put it to the question,
and men who cannot gain the reputation of Wise but by doing that for which they deserve Another name and title, have been bold to put it to the question,
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When, and How, and In what manner we may pray; as if this Form came short which our Saviour hath prescribed;
When, and How, and In what manner we may pray; as if this From Come short which our Saviour hath prescribed;
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have lookt upon all other Forms, and this of Christs, (by which they were made) as upon a stone of offense,
have looked upon all other Forms, and this of Christ, (by which they were made) as upon a stone of offence,
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and out of it have struck the fire of Contention. Nihil tam sanctum quod non inveniat sacrilegum;
and out of it have struck the fire of Contention. Nihil tam sanctum quod non inveniat sacrilegum;
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There is nothing so sacred, so set apart, which a profane hand dare not touch and violate;
There is nothing so sacred, so Set apart, which a profane hand Dare not touch and violate;
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no Manna, which may not be loathed; nothing so profitable to advance piety, which may not be trod under foot.
no Manna, which may not be loathed; nothing so profitable to advance piety, which may not be trod under foot.
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If you cast a pearl to a Swine, he will turn upon you and rent you, if he can. A set-Form!
If you cast a pearl to a Swine, he will turn upon you and rend you, if he can. A Set form!
cs pn22 vvi dt n1 p-acp dt n1, pns31 vmb vvi p-acp pn22 cc vvb pn22, cs pns31 vmb. dt n1!
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That is a chain, and binds the holy Ghost to an Ink-horn. That is a chain, and binds the holy Ghost to an Inkhorn.
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Meditation! (without which we will not speak to our fellow mortal) That stints the blessed Spirit. It is their own language.
Meditation! (without which we will not speak to our fellow Mortal) That stints the blessed Spirit. It is their own language.
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They bring Sermons and Prayers of Gods own making, because they themselves takes no pains in framing them.
They bring Sermons and Prayers of God's own making, Because they themselves Takes no pains in framing them.
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Multa sunt sic digna revinci, nè gravitate adorentur, saith Tertullian; Many exceptions may be taken which are not worth the excepting against;Multa sunt sic Digna revinci, nè gravitate adorentur, Says Tertullian; Many exceptions may be taken which Are not worth the excepting against;
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and many are so ridiculous, that to be serious and earnest in confuting of them were to honour them too much.
and many Are so ridiculous, that to be serious and earnest in confuting of them were to honour them too much.
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We cannot but pity the men, because we are Christians; otherwise we could not but make them the object of our laughter.
We cannot but pity the men, Because we Are Christians; otherwise we could not but make them the Object of our laughter.
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We have probability enough to induce us to believe that some of those who have so startled at a Form, would for the very same reason have complained had there been none at all.
We have probability enough to induce us to believe that Some of those who have so startled At a From, would for the very same reason have complained had there been none At all.
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For he that looks for a fault, will be sure to find one; or, if he do not find, will make one.
For he that looks for a fault, will be sure to find one; or, if he do not find, will make one.
p-acp pns31 cst vvz p-acp dt n1, vmb vbi j pc-acp vvi pi; cc, cs pns31 vdb xx vvi, vmb vvi pi.
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They would have been as hot and angry had the Church been naked, as they are now they see her glorious in all her embroydery. Ceremony, or no Ceremony; Form, or no Form;
They would have been as hight and angry had the Church been naked, as they Are now they see her glorious in all her embroidery. Ceremony, or no Ceremony; From, or no From;
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all is one to him whose custome, whose nature, whose advantage it is to be contentious.
all is one to him whose custom, whose nature, whose advantage it is to be contentious.
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What? no reverence in the Church of Christ? as lyable to exceptions as, What? too much? What? turn the cock, What? no Reverence in the Church of christ? as liable to exceptions as, What? too much? What? turn the cock,
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and let it run? one would think more obnoxious to censure then by meditation to draw waters out of the fountain, the Word of God.and let it run? one would think more obnoxious to censure then by meditation to draw waters out of the fountain, the Word of God.
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Therefore, Whatsoever good thou doest, NONLATINALPHABET, could the very Heathen say, confess it to be from God.
Therefore, Whatsoever good thou dost,, could the very Heathen say, confess it to be from God.
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What? speak we know not what? Such an accusation in all reason should sooner raise a tempest then to pray after that manner which our best Master hath taught us.What? speak we know not what? Such an accusation in all reason should sooner raise a tempest then to pray After that manner which our best Master hath taught us.
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When it concerns us to be angry, every shadow is a monster, every thing is out of order, every thing, nothing is a fault.
When it concerns us to be angry, every shadow is a monster, every thing is out of order, every thing, nothing is a fault.
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I have not been so particular as I should, because we live among fanatick spirits, with men who,
I have not been so particular as I should, Because we live among fanatic spirits, with men who,
pns11 vhb xx vbn av j c-acp pns11 vmd, c-acp pns12 vvb p-acp j-jn n2, p-acp n2 r-crq,
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as David speaketh, are soon set on fire; who can themselves at pleasure libel the whole world,
as David speaks, Are soon Set on fire; who can themselves At pleasure libel the Whole world,
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yet put on the malice of a Fiend, and clothe themselves with vengeance, at the sound of the most gentle reprehension.
yet put on the malice of a Fiend, and cloth themselves with vengeance, At the found of the most gentle reprehension.
av vvn p-acp dt n1 pp-f dt n1, cc vvi px32 p-acp n1, p-acp dt n1 pp-f dt av-ds j n1.
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Imbecilla loedi se putant si tangantur; You must not lay a finger upon that which is weak;Imbecilla loedi se Putant si tangantur; You must not lay a finger upon that which is weak;
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If you but touch them, they are inraged, and will pursue you as a murderer.
If you but touch them, they Are enraged, and will pursue you as a murderer.
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Yet we may take leave to consider what degrees and approaches the Arch-Enemy of the Church and Religion hath made to overthrow all Devotion and to digg up Christianity by the roots.
Yet we may take leave to Consider what Degrees and Approaches the Arch-Enemy of the Church and Religion hath made to overthrow all Devotion and to dig up Christianity by the roots.
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First, men are offended with Ceremony, though as ancient as the Church it self, and at last cry down Duty.
First, men Are offended with Ceremony, though as ancient as the Church it self, and At last cry down Duty.
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12032
First, no Kneeling at the Sacrament, and then no Sacrament at all. First, no Witnesses at the Font, and then no Baptism.
First, no Kneeling At the Sacrament, and then no Sacrament At all. First, no Witnesses At the Font, and then no Baptism.
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12033
First, no Ordination, and then no Minister:
First, no Ordination, and then no Minister:
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12034
and he is the best Preacher who hath no calling, though he be fitter to handle the Flayl then the Bible. First, no Adorning of Churches;
and he is the best Preacher who hath no calling, though he be fitter to handle the Flail then the bible. First, no Adorning of Churches;
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and presently they speak it plainly, A Barn, a Stable is as good as a Church.
and presently they speak it plainly, A Barn, a Stable is as good as a Church.
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12036
And so it may be for such cattle as they. First, no set-Form of Prayer; and within a while they will teach Christ himself how to pray.
And so it may be for such cattle as they. First, no Set form of Prayer; and within a while they will teach christ himself how to pray.
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(39) sermon (DIV1)
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12037
Thus Error multiplyes it self, and striking over-hastily at that which is deemed Superstition, leaves that untoucht,
Thus Error multiplies it self, and striking overhastily At that which is deemed Superstition, leaves that untouched,
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(39) sermon (DIV1)
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12038
and wounds Religion it self, and swallows up the Truth in victory in the unadvised and heedless pursuit of an error.
and wounds Religion it self, and Swallows up the Truth in victory in the unadvised and heedless pursuit of an error.
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12039
This is an evil humor, and works upon every matter it meets with:
This is an evil humour, and works upon every matter it meets with:
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12040
and when it hath laid all desolate before it, it will at last gnaw upon it self;
and when it hath laid all desolate before it, it will At last gnaw upon it self;
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12041
as in the bag of Snakes in Epiphanius the greatest Snake eat up the lesser, and at last half of himself.
as in the bag of Snakes in Epiphanius the greatest Snake eat up the lesser, and At last half of himself.
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(39) sermon (DIV1)
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12042
For we commonly see that they that strike at whatsoever other men set up, are at last as active to destroy the work of their own hands;
For we commonly see that they that strike At whatsoever other men Set up, Are At last as active to destroy the work of their own hands;
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(39) sermon (DIV1)
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12126
because he is in heaven. If we do not thus begin, we lose our petitions before we utter them;
Because he is in heaven. If we do not thus begin, we loose our petitions before we utter them;
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12043
and they who quarrel with every thing, do at last fall out with themselves. Oh what pity is it that Religion and Piety should be thus toyed withal!
and they who quarrel with every thing, do At last fallen out with themselves. O what pity is it that Religion and Piety should be thus toyed withal!
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(39) sermon (DIV1)
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12044
that men should play the wanton with those heavenly advantages which should be as staves to uphold them here on earth,
that men should play the wanton with those heavenly advantages which should be as staves to uphold them Here on earth,
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(39) sermon (DIV1)
478
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12045
and as wings to carry them up to heaven!
and as wings to carry them up to heaven!
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12046
that there should be so much noise and business about that Duty which requireth NONLATINALPHABET, the quietness, the tranquility, the stillness of the soul!
that there should be so much noise and business about that Duty which requires, the quietness, the tranquillity, the stillness of the soul!
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(39) sermon (DIV1)
478
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12047
that Praying should become begging indeed, I mean, as Begging is now-a-dayes, an art and trade!
that Praying should become begging indeed, I mean, as Begging is nowadays, an art and trade!
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(39) sermon (DIV1)
478
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12048
that all Devotion should be lost in shews! that men should hate Ceremony, and yet be so much Papists as they are!
that all Devotion should be lost in shows! that men should hate Ceremony, and yet be so much Papists as they Are!
cst d n1 vmd vbi vvn p-acp vvz! d n2 vmd vvi n1, cc av vbi av d njp2 a-acp pns32 vbr!
(39) sermon (DIV1)
478
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12049
that they should cry Down with Babylon even to the ground, and yet build up a Babel in themselves!
that they should cry Down with Babylon even to the ground, and yet built up a Babel in themselves!
cst pns32 vmd vvi a-acp p-acp np1 av p-acp dt n1, cc av vvb a-acp dt np1 p-acp px32!
(39) sermon (DIV1)
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12050
But, beloved, we have not so learned Christ:
But, Beloved, we have not so learned christ:
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(39) sermon (DIV1)
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12051
Therefore, let us lay hold on better things, and such as accompany Piety, that Piety which brings with it salvation: Let us not be afraid of a good duty because it hath fallen into evil hands;
Therefore, let us lay hold on better things, and such as accompany Piety, that Piety which brings with it salvation: Let us not be afraid of a good duty Because it hath fallen into evil hands;
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(39) sermon (DIV1)
478
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12052
Let us not leave off to pray in that Form which our Saviour hath taught us,
Let us not leave off to pray in that From which our Saviour hath taught us,
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(39) sermon (DIV1)
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12053
or in any other Form which is conformable to that, because some men love to play the wantons,
or in any other From which is conformable to that, Because Some men love to play the wantons,
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(39) sermon (DIV1)
478
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12054
and will call us superstitious for doing what Christ commanded us;
and will call us superstitious for doing what christ commanded us;
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(39) sermon (DIV1)
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12055
Let us not be ashamed of the name of this Form of Christ, because by some it hath been evil spoken of;
Let us not be ashamed of the name of this From of christ, Because by Some it hath been evil spoken of;
vvb pno12 xx vbi j pp-f dt n1 pp-f d n1 pp-f np1, c-acp p-acp d pn31 vhz vbn j-jn vvn pp-f;
(39) sermon (DIV1)
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12056
but let us pray, and after this manner, and pray that this their sin may be forgiven them.
but let us pray, and After this manner, and pray that this their since may be forgiven them.
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Let us not affect long prayers, but pray so that we may be heard. Let our Prayers be the effects and results, not of Vain-glory, but of Devotion.
Let us not affect long Prayers, but pray so that we may be herd. Let our Prayers be the effects and results, not of Vainglory, but of Devotion.
vvb pno12 xx vvi av-j n2, cc-acp vvb av cst pns12 vmb vbi vvn. vvb po12 n2 vbb dt n2 cc vvz, xx pp-f n1, cc-acp pp-f n1.
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Let us know both what and to whom we speak; and then let us speak, and God will answer.
Let us know both what and to whom we speak; and then let us speak, and God will answer.
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He will look down upon us, whilst we thus look up upon him:
He will look down upon us, while we thus look up upon him:
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And for his sake who taught us thus to pray, he will pour down blessings upon our heads;
And for his sake who taught us thus to pray, he will pour down blessings upon our Heads;
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he will give us our daily bread in this life, and in the life to come feed us with the blessed vision of Himself,
he will give us our daily bred in this life, and in the life to come feed us with the blessed vision of Himself,
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and with those pleasures which are at his right hand for evermore.
and with those pleasures which Are At his right hand for evermore.
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The One and Thirtieth SERMON. PART III. MATTH. VI. 9. Our Father which art in Heaven:
The One and Thirtieth SERMON. PART III. MATTHEW. VI. 9. Our Father which art in Heaven:
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NOT to mis-spend our time by way of Preface, we may briefly divide this whole Prayer into three parts;
NOT to misspend our time by Way of Preface, we may briefly divide this Whole Prayer into three parts;
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a Preface, or Exordium, OUR FATHER WHICH ART IN HEAVEN; the Prayer it self, consisting of six Petitions, as some, or seven, as others;
a Preface, or Exordium, OUR FATHER WHICH ART IN HEAVEN; the Prayer it self, consisting of six Petitions, as Some, or seven, as Others;
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the Conclusion, FOR THINE IS THE KINGDOME, THE POWER, AND THE GLORY, FOR EVER. AMEN. In which are contained a kind of method of Prayer.
the Conclusion, FOR THINE IS THE KINGDOM, THE POWER, AND THE GLORY, FOR EVER. AMEN. In which Are contained a kind of method of Prayer.
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For God, who is a God of order, and hath placed in all things NONLATINALPHABET, a kind of harmony and elegant composition, and hath his Name NONLATINALPHABET,
For God, who is a God of order, and hath placed in all things, a kind of harmony and elegant composition, and hath his Name,
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as Clemens speaks, from the ordering and disposing of all things, hath also observed a kind of art and method in that form of prayer which he hath prescribed unto us.
as Clemens speaks, from the ordering and disposing of all things, hath also observed a kind of art and method in that from of prayer which he hath prescribed unto us.
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Statua non fit, quanquam fusi omnibus membris, nisi collocetur; Statua non fit, quanquam fusi omnibus membris, nisi collocetur;
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Though you have melted and fashioned every point and member of a statue, yet the statue is not finisht and compleat until you have orderly placed each part thereof:
Though you have melted and fashioned every point and member of a statue, yet the statue is not finished and complete until you have orderly placed each part thereof:
cs pn22 vhb vvn cc vvn d n1 cc n1 pp-f dt n1, av dt n1 vbz xx vvn cc j c-acp pn22 vhb av-j vvn d n1 av:
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Nor do we pray NONLATINALPHABET, after that manner which Christ hath taught, unless our Devotion begin, and press forward, and conclude ex praescripto, in that order which is prescribed.
Nor do we pray, After that manner which christ hath taught, unless our Devotion begin, and press forward, and conclude ex praescripto, in that order which is prescribed.
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Method commends all things, even Prayer it self, which without it were indeed Battologie and nothing but noise.
Method commends all things, even Prayer it self, which without it were indeed Battology and nothing but noise.
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But being turned as it were and well set by that rule which we have learned à magistro symphoniae, from the chief Master of this heavenly melody, Christ himself, it is the best musick we can make in the ears of the Almighty,
But being turned as it were and well Set by that Rule which we have learned à Magister symphoniae, from the chief Master of this heavenly melody, christ himself, it is the best music we can make in the ears of the Almighty,
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and doth NONLATINALPHABET, even joyn us to the quire of Angels. We cannot better begin, continue and end our prayers then with Christ.
and does, even join us to the choir of Angels. We cannot better begin, continue and end our Prayers then with christ.
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These words, Our Father which art in heaven, are the Preface and Proem, NONLATINALPHABET, and make way to bring-in the Petitions themselves;
These words, Our Father which art in heaven, Are the Preface and Proem,, and make Way to bringing the Petitions themselves;
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NONLATINALPHABET, a fair frontis-piece set over the whole work, as Pindarus speaks. No art can reach it, no oratory can equal it.
, a fair frontispiece Set over the Whole work, as Pindarus speaks. No art can reach it, no oratory can equal it.
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It is not long, nor doth it in caput excrescere, grow up into a bulk: But three words, PATER NOSTER COELESTIS, Our heavenly Father.
It is not long, nor does it in caput excrescere, grow up into a bulk: But three words, PATER NOSTER COELESTIS, Our heavenly Father.
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But, NONLATINALPHABET, These three are all, and in this narrow compass comprise a world of matter.
But,, These three Are all, and in this narrow compass comprise a world of matter.
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For first, they are fitted and proportioned to the Petitions, and bear a resemblance to every part;
For First, they Are fitted and proportioned to the Petitions, and bear a resemblance to every part;
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as Light doth to the colour of that glass through which it shines.
as Light does to the colour of that glass through which it shines.
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Whose Name should be more holy to us than our Fathers? Non est cui magìs velle me melius aequum siet, saith he in the Poet.
Whose Name should be more holy to us than our Father's? Non est cui magìs velle me Better Aequum siet, Says he in the Poet.
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Nature and Equity consecrate his Name. Who should be my King, and reign within me,
Nature and Equity consecrate his Name. Who should be my King, and Reign within me,
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but he whom I know tam pro me esse quà m suprà me, to be as much for me as he is above me? Whom should I obey more than my Father? Let his Wisdome, whose Will is my salvation.
but he whom I know tam Pro me esse quà m suprà me, to be as much for me as he is above me? Whom should I obey more than my Father? Let his Wisdom, whose Will is my salvation.
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Whom should I ask my bread of? of whom should I ask forgiveness? of whom should I crave succour when evil assaults me,
Whom should I ask my bred of? of whom should I ask forgiveness? of whom should I crave succour when evil assaults me,
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but of my Father? who being our Father will, and being in heaven can, give us whatsoever we want.
but of my Father? who being our Father will, and being in heaven can, give us whatsoever we want.
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So these words are not only a Preface, but also a ground-work and foundation on which every Petition is built-up and stands firm like mount Sion which cannot be moved.
So these words Are not only a Preface, but also a groundwork and Foundation on which every Petition is built-up and Stands firm like mount Sion which cannot be moved.
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Secondly, These words are a grateful acknowledgment of his Power and Goodness and Providence to whom we commence our suit:
Secondly, These words Are a grateful acknowledgment of his Power and goodness and Providence to whom we commence our suit:
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and hereby we do captare benevolentiam, we begg, nay, we obtain, Gods favour. For that Preface must needs be powerful which Gratitude pens.
and hereby we do Capture benevolentiam, we beg, nay, we obtain, God's favour. For that Preface must needs be powerful which Gratitude pens.
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Oratores hanc habent disciplinam ut incipiant à laudibus, saith St. Ambrose;Oratores hanc habent Disciplinam ut incipiant à laudibus, Says Saint Ambrose;
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It is the art of the best Orators to begin with the praises of them to whom they speak,
It is the art of the best Orators to begin with the praises of them to whom they speak,
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and then exprimere quod petant, fully to expres, what they do desire. Tully begins his Oration for Milo with the commendations of Pompey;
and then exprimere quod petant, Fully to express, what they do desire. Tully begins his Oration for Milo with the commendations of Pompey;
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St. Paul, his Defense with the praise of Agrippa;
Saint Paul, his Defence with the praise of Agrippa;
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Aristotle commends that custome of building NONLATINALPHABET, a temple of Gratitude, in the midst of the City, that men might learn to acknowledge benefits as well as begg them;
Aristotle commends that custom of building, a temple of Gratitude, in the midst of the city, that men might Learn to acknowledge benefits as well as beg them;
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or rather, first to acknowledge, and then begg them.
or rather, First to acknowledge, and then beg them.
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In feudis si feudatarius abscondit, neque recogniscit à domino feudi totum feudum, jure illud amittit, saith the Civil Law;In feudis si feudatarius Abscondit, neque recogniscit à domino feudi totum feudum, jure illud Amittit, Says the Civil Law;
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In Fee-farms if the Farmer conceal any part of the fee, and do not homage for it,
In Fee-farms if the Farmer conceal any part of the fee, and do not homage for it,
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and make acknowledgment to the Lord, he forfeiteth all. It is so between the Lord of heaven and earth, and us his poor vassals.
and make acknowledgment to the Lord, he forfeiteth all. It is so between the Lord of heaven and earth, and us his poor vassals.
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We hold all we have and all we are from him alone.
We hold all we have and all we Are from him alone.
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And if his blessings make us wanton, if Ingratitude seal up our lips that we do not shew forth his praise, we lose all,
And if his blessings make us wanton, if Ingratitude seal up our lips that we do not show forth his praise, we loose all,
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12100
and are not sit to pray for more.
and Are not fit to pray for more.
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If we will not call him Father, why should we ask his blessing? Every moment is a monument of his Goodness;
If we will not call him Father, why should we ask his blessing? Every moment is a monument of his goodness;
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nor do we more draw-in the air then his Goodness In him we live and move and have our being.
nor do we more drawing the air then his goodness In him we live and move and have our being.
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as the Mariner which unskilfully thrusts forth his ship from shore shipwracks in the very haven.
as the Mariner which unskilfully thrusts forth his ship from shore Shipwrecks in the very Haven.
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And Plato gives the reason, NONLATINALPHABET, From one Good are all Goods: and more divinely St. James, Every good gift and every perfect gift is from above,
And Plato gives the reason,, From one Good Are all Goods: and more divinely Saint James, Every good gift and every perfect gift is from above,
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and cometh down from the Father of lights. Ingratitude, when she cryes loudest, is not heard:and comes down from the Father of lights. Ingratitude, when she cries Loudest, is not herd:
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12106
but Thankfulness and Singing of praises are the true NONLATINALPHABET, the best flourish and preface to our Prayers!
but Thankfulness and Singing of praises Are the true, the best flourish and preface to our Prayers!
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12107
Lastly, this Preface presents us in the true posture of Supplicants. It pulls us on our knees:
Lastly, this Preface presents us in the true posture of Supplicants. It pulls us on our knees:
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12108
It lifts up our hands and eyes to him that dwelleth in the heavens;
It lifts up our hands and eyes to him that dwells in the heavens;
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12109
which is NONLATINALPHABET, the true habit of a beades-man, as Eusebius speaks in the Life of Constantine:
which is, the true habit of a beadsman, as Eusebius speaks in the Life of Constantine:
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12110
It makes a glorious mixture of Fear and Love, of Amazement and Boldness, of Confusion and Confidence.
It makes a glorious mixture of fear and Love, of Amazement and Boldness, of Confusion and Confidence.
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12111
FATHER is a word full of allurement, and makes us look up;FATHER is a word full of allurement, and makes us look up;
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12112
NONLATINALPHABET, to lift up our eyes, and stretch forth our hands, as if we were to meet the blessing and lay hold on it.
, to lift up our eyes, and stretch forth our hands, as if we were to meet the blessing and lay hold on it.
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But when we remember the Majesty of Heaven, we are struck with reverence, we begin to fall back, NONLATINALPHABET,
But when we Remember the Majesty of Heaven, we Are struck with Reverence, we begin to fallen back,,
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12114
as Justine Martyr speaks, casting our selves upon our faces on the ground.
as Justin Martyr speaks, casting our selves upon our faces on the ground.
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12115
The Philosopher will tell us in his Ethicks, NONLATINALPHABET, that those men many times are esteemed valiant whom the ignorance of danger makes audacious. It fareth so with Christians:
The Philosopher will tell us in his Ethics,, that those men many times Are esteemed valiant whom the ignorance of danger makes audacious. It fareth so with Christians:
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12116
They would not be so bold with God, did they rightly conceive of his Majesty;
They would not be so bold with God, did they rightly conceive of his Majesty;
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12117
did they consider that as he is a Father, ready to open his hand in bounty to his children,
did they Consider that as he is a Father, ready to open his hand in bounty to his children,
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12118
so he is in heaven, as ready to lift it up against those that are too familiar with him.
so he is in heaven, as ready to lift it up against those that Are too familiar with him.
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Volo illum qui sit dicturus solliciter surgere, & periculum intelligere, saith Quintilian;Volo Ilum qui sit Dicturus solliciter surgere, & periculum intelligere, Says Quintilian;
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In our exordiums and beginnings we must put-on some sollicitude, and understand the danger we are in;
In our exordiums and beginnings we must put-on Some solicitude, and understand the danger we Are in;
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not NONLATINALPHABET, tremble and look pale, as Tully himself once did, that we cannot speak;
not, tremble and look pale, as Tully himself once did, that we cannot speak;
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but so to behave our selves as that Fear may not shut-up our speech, but commend it.
but so to behave our selves as that fear may not shutup our speech, but commend it.
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With the same care and reverence must we begin our Prayers. We must, with Demosthenes, be NONLATINALPHABET, modest and fearful, but not discouraged to tender our petitions.
With the same care and Reverence must we begin our Prayers. We must, with Demosthenes, be, modest and fearful, but not discouraged to tender our petitions.
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The Love of a Father may fill us with confidence, but the Majesty of God must strike us with fear.
The Love of a Father may fill us with confidence, but the Majesty of God must strike us with Fear.
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I dare speak to God, because he is my Father; but I speak in trembling,
I Dare speak to God, Because he is my Father; but I speak in trembling,
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Biel, upon the Canon of the Mass, divides this Exordium into four parts, which are as so many wayes by which we do captare benevolentiam Dei, insinuate our selves into the favour of God.
Biel, upon the Canon of the Mass, divides this Exordium into four parts, which Are as so many ways by which we do Capture benevolentiam Dei, insinuate our selves into the favour of God.
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First we do it à dilectionis magnitudine, by the greatness of his Love, by which he vouchsafes to be our Father; Secondly, à liberali Bonitatis diffusione, from the free communication of his Goodness, in that he is Our Father; Thirdly, ab immutabili perpetuitate, from the immutability of his Essence, which he gathers out of these words, QUI ES, which art;
First we do it à dilectionis Magnitude, by the greatness of his Love, by which he vouchsafes to be our Father; Secondly, à liberali Bonitatis diffusione, from the free communication of his goodness, in that he is Our Father; Thirdly, ab immutabili perpetuitate, from the immutability of his Essence, which he gathers out of these words, QUI ES, which art;
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Lastly, Ã sublimitate Potentiae, from the sublimitie and eminencie of his Power, which is exprest in those words, IN COELIS, in heaven.
Lastly, Ã Sublimity Potentiae, from the sublimity and eminency of his Power, which is expressed in those words, IN COELIS, in heaven.
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We have here our method drawn to our hand.
We have Here our method drawn to our hand.
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But in our discourse we shall omit the third, and rather take the words in sensu quo fiunt, in that sense in which they were made to be understood,
But in our discourse we shall omit the third, and rather take the words in sensu quo Fluent, in that sense in which they were made to be understood,
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then in sensu quem faciunt, in that sense which they will bear without any prejudice to the truth.
then in sensu Whom faciunt, in that sense which they will bear without any prejudice to the truth.
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God said unto Moses, I AM THAT I AM: God said unto Moses, I AM THAT I AM:
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and there cannot be a better expression of the Immutability of his Essence than to say, HE IS: But to say, He is in heaven, doth not more naturally enforce than to say, He is Good, and he is Merciful, and he is Just. and there cannot be a better expression of the Immutability of his Essence than to say, HE IS: But to say, He is in heaven, does not more naturally enforce than to say, He is Good, and he is Merciful, and he is Just.
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The lines then by which we will bound our discourse are these, and by these we will pass:
The lines then by which we will bound our discourse Are these, and by these we will pass:
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We will enquire I. How God is our Father: II. Wherefore we call him ours: III.
We will inquire I. How God is our Father: II Wherefore we call him ours: III.
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How he is in heaven. Of these in their order.
How he is in heaven. Of these in their order.
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And first, the word FATHER is not taken here, as it is in our Creed, NONLATINALPHABET, personally.; for so God is the Father of Christ alone;
And First, the word FATHER is not taken Here, as it is in our Creed,, personally.; for so God is the Father of christ alone;
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but NONLATINALPHABET, essentially, for the whole Trinity; and so he is the Father of all Christians. For the Persons of the Trinity are inseparable:
but, essentially, for the Whole Trinity; and so he is the Father of all Christians. For the Persons of the Trinity Are inseparable:
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nor doth every Person take a several possession of us:
nor does every Person take a several possession of us:
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12142
But the Father as Goodness, the Son as Wisdom, the holy Ghost as Power do all concur ad extra, in every particular which doth issue outwardly from that one glorious Deity, which they all are:
But the Father as goodness, the Son as Wisdom, the holy Ghost as Power do all concur ad extra, in every particular which does issue outwardly from that one glorious Deity, which they all Are:
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And he that is not partaker of all, can have fellowship with none.
And he that is not partaker of all, can have fellowship with none.
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The whole Trinity is NONLATINALPHABET, as Nazianzene speaks, a Sea, an Ocean of Essence, and a Sea,
The Whole Trinity is, as Nazianzene speaks, a Sea, an Ocean of Essence, and a Sea,
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an Ocean of Goodness, which hath overflowed all Mankind. Whatsoever God did, whatsoever God determined, he determined as a Father, out of his Goodness.
an Ocean of goodness, which hath overflowed all Mankind. Whatsoever God did, whatsoever God determined, he determined as a Father, out of his goodness.
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The very name of FATHER breaths Love and Power. Appellatio ista & pietatis & potestatis est, saith Tertullian.
The very name of FATHER breathes Love and Power. Appellatio ista & pietatis & potestatis est, Says Tertullian.
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But Gods Power is not more wonderful than his Goodness is eminent.
But God's Power is not more wondered than his goodness is eminent.
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Therefore Synesius in his Oration De Regno, tells us that when we call God our FATHER, non tam potentiam glorificamus quam adoramus providentiam, we do not so much magnifie his Power as adore his Goodness and Providence.
Therefore Synesius in his Oration De Regno, tells us that when we call God our FATHER, non tam potentiam glorificamus quam Adoramus providentiam, we do not so much magnify his Power as adore his goodness and Providence.
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And here what wings might I wish for to fly a pitch proportionable to the height of Gods Goodness!
And Here what wings might I wish for to fly a pitch proportionable to the height of God's goodness!
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or what line might I use to sound the depth of his Care!
or what line might I use to found the depth of his Care!
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The World, all that is in the wo••d, all that we are, all that we desire, all that we hope for, all that we believe are the arguments of his Goodness.
The World, all that is in the wo••d, all that we Are, all that we desire, all that we hope for, all that we believe Are the Arguments of his goodness.
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Verba amoris opera sunt; His Works are the language of his Love, and his Hand the tongue of his Goodness.Verba amoris opera sunt; His Works Are the language of his Love, and his Hand the tongue of his goodness.
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Whom doth not the eloquence of the Universe amaze? What Rhetorick is so furnisht with figures as we see natures? What Goodness is that which so overflows that we can neither receive nor understand it? FATHER is the best expression we have,
Whom does not the eloquence of the Universe amaze? What Rhetoric is so furnished with figures as we see nature's? What goodness is that which so overflows that we can neither receive nor understand it? FATHER is the best expression we have,
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but it doth not express that Love which makes him more then a Father. First he exprest himself a Father in our creation.
but it does not express that Love which makes him more then a Father. First he expressed himself a Father in our creation.
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For what other motive had he than his Goodness to create the World and Men and Angels in so wonderful a manner.
For what other motive had he than his goodness to create the World and Men and Angels in so wondered a manner.
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Who counselled him, who moved him to do it? He was of himself all-sufficient; and needed nothing.
Who counseled him, who moved him to do it? He was of himself All-sufficient; and needed nothing.
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NONLATINALPHABET, There can be no accession to God, could the Philosopher say.
, There can be no accession to God, could the Philosopher say.
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Why then did he thus break out into action? We can give no reason but his Goodness, which is a restless thing, alwaies in doing,
Why then did he thus break out into actium? We can give no reason but his goodness, which is a restless thing, always in doing,
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and, like a Fountain, cannot stay it self within it self, but must find vent to disperse it self.
and, like a Fountain, cannot stay it self within it self, but must find vent to disperse it self.
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By his Goodness, I say, we were at first created his children: and by his Goodness we were redeemed when we had forfeited our filiation.
By his goodness, I say, we were At First created his children: and by his goodness we were redeemed when we had forfeited our filiation.
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When we had forgot to be Children, He did not forget to be a Father,
When we had forgotten to be Children, He did not forget to be a Father,
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but provided that his own Son should die that his adopted sons might live for ever.
but provided that his own Son should die that his adopted Sons might live for ever.
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And so he hath made us his by a double right, 1. of Creation, 2. of Redemption.
And so he hath made us his by a double right, 1. of Creation, 2. of Redemption.
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And lastly he doth not suffer us to fall to the ground, but in all miseries and afflictions,
And lastly he does not suffer us to fallen to the ground, but in all misery's and afflictions,
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yea in death it self, he lifteth and raiseth us up with the hope of immortality and eternal life.
yea in death it self, he lifts and Raiseth us up with the hope of immortality and Eternal life.
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O what room have we here to expatiate!
O what room have we Here to expatiate!
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Further, we might shew you how God is our Father by Adoption, taking us in familiam, injúsque familiae, into the family and church of the first-born, and giving us right and title to be of that family.
Further, we might show you how God is our Father by Adoption, taking us in familiam, injúsque Familiae, into the family and Church of the firstborn, and giving us right and title to be of that family.
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We might lay open his Goodness in our Regeneration. For of his own will he begat us with the word of truth.
We might lay open his goodness in our Regeneration. For of his own will he begat us with the word of truth.
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I might set forth his Goodness in the Opening of his hand, and feeding us with all things necessary both for this life and that which is to come, both to make us Men and Saints.
I might Set forth his goodness in the Opening of his hand, and feeding us with all things necessary both for this life and that which is to come, both to make us Men and Saints.
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This word FATHER is proprium Evangelii, most proper to the Gospel. A name which God did not reveal to Moses, saith Tertullian.
This word FATHER is proprium Evangelii, most proper to the Gospel. A name which God did not reveal to Moses, Says Tertullian.
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12171
And had not he commanded it, thus to pray, no man should have been so bold as to have called him Father. Now as God hath most plainly declared in his Gospel that he is our Father;
And had not he commanded it, thus to pray, no man should have been so bold as to have called him Father. Now as God hath most plainly declared in his Gospel that he is our Father;
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so he hath most expresly promised that he will make us his children, like unto him, immortal.
so he hath most expressly promised that he will make us his children, like unto him, immortal.
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His grace, saith St. Paul, is now made manifest by the appearing of Jesus Christ, who hath abolisht death, His grace, Says Saint Paul, is now made manifest by the appearing of jesus christ, who hath abolished death,
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and brought life and immortality to light through the Gospel. But what? was not that brought to light before? No:and brought life and immortality to Light through the Gospel. But what? was not that brought to Light before? No:
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the Heathen, who granted the Immortality of the Soul, denyed the Resurrection of the Body.
the Heathen, who granted the Immortality of the Soul, denied the Resurrection of the Body.
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12176
De Caio Caium reduces? He that will say that Caius shall rise again, the same Caius he was, shall be thought by Philosophers NONLATINALPHABET, to play the fool, as it is in Athenagoras.De Caio Caium reduces? He that will say that Caius shall rise again, the same Caius he was, shall be Thought by Philosophers, to play the fool, as it is in Athenagoras.
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Nor was this truth so well known to the Jews. Chrysostom in divers places tells us that the common sort knew it not.
Nor was this truth so well known to the jews. Chrysostom in diverse places tells us that the Common sort knew it not.
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12178
And in his second Epistle to Olympias, speaking of Jobs Patience;
And in his second Epistle to Olympias, speaking of Jobs Patience;
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doth thus exalt and amplifie it, NONLATINALPHABET, Job was a just man, and knew nothing of the resurrection.
does thus exalt and amplify it,, Job was a just man, and knew nothing of the resurrection.
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And Mercer, who was well seen in the Jews language, interprets those words of Job, ch. 19. 25. I know that my Redeemer liveth, of his redemption from the dunghil and misery.
And Mercer, who was well seen in the jews language, interprets those words of Job, changed. 19. 25. I know that my Redeemer lives, of his redemption from the dunghill and misery.
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I will not be too peremptory to subscribe:
I will not be too peremptory to subscribe:
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But I will say with Epiphanius, that God dealt like a true Father, and applyed himself to the several ages of his children, speaking to them in a diverse dialect, more obscurely under the Law, more expresly under the Gospel.
But I will say with Epiphanius, that God dealt like a true Father, and applied himself to the several ages of his children, speaking to them in a diverse dialect, more obscurely under the Law, more expressly under the Gospel.
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Omnis nostra natura in Christi hypostasi revixit; Our nature as man united in Christs Person, and in him revived, and receiveth immortality.Omnis nostra Nature in Christ Hypostasis revixit; Our nature as man united in Christ Person, and in him revived, and receives immortality.
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And we are told that as Christ is risen, even so we also by the same power ••all rise again;
And we Are told that as christ is risen, even so we also by the same power ••all rise again;
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He will favor them, and love them, and recollect them, and bring us his children to immortality and eternal life.
He will favour them, and love them, and recollect them, and bring us his children to immortality and Eternal life.
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I said this word FATHER is most proper to the Gospel. Now I say more, Vox haec Evangelium est, This word FATHER is the Gospel.
I said this word FATHER is most proper to the Gospel. Now I say more, Vox haec Evangelium est, This word FATHER is the Gospel.
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For in it all the riches of the Gospel and the treasures of Wisdom lye hid.
For in it all the riches of the Gospel and the treasures of Wisdom lie hid.
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Doth Gods Countenance shine upon us? is he a Father? Doth he frown upon us? yet he is a Father.
Does God's Countenance shine upon us? is he a Father? Does he frown upon us? yet he is a Father.
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Doth his hand uphold us? he is a Father. Is it heavy upon us? he is a Father still.
Does his hand uphold us? he is a Father. Is it heavy upon us? he is a Father still.
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He is a Father, when he reacheth out his hand to help us; and a Father, when he stretcheth it forth to strike us.
He is a Father, when he reaches out his hand to help us; and a Father, when he Stretcheth it forth to strike us.
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For even in his anger there is love, and his very blows are helps: his disgraces are honors; his corrections, Sermons:
For even in his anger there is love, and his very blows Are helps: his disgraces Are honours; his corrections, Sermons:
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and when he casts us down, then he lifts us up.
and when he Cast us down, then he lifts us up.
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Howsoever he handles us, whilst we are in his hands, we are in the hands of a Father.
Howsoever he handles us, while we Are in his hands, we Are in the hands of a Father.
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Upon these points we might make large discourses.
Upon these points we might make large discourses.
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And as Cato said, De morte usque ad mortem, that he could speak of Death even until Death,
And as Cato said, De morte usque ad mortem, that he could speak of Death even until Death,
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so might we speak of this one word FATHER till that this our Father bring us into heaven.
so might we speak of this one word FATHER till that this our Father bring us into heaven.
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But we will say with Ausonius, Non oblita haec, sed praeterita, We do not omit these because we forgot them,
But we will say with Ausonius, Non oblita haec, sed Things past, We do not omit these Because we forgotten them,
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but only pass them by as unwilling to prolong our discourse, and speaks all. In Christ are hidden all the treasures of wisdome and knowledge.
but only pass them by as unwilling to prolong our discourse, and speaks all. In christ Are hidden all the treasures of Wisdom and knowledge.
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And he that says, We are redeemed, hath said all. That which makes God a Father is his Providence:
And he that Says, We Are redeemed, hath said all. That which makes God a Father is his Providence:
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and his Providence is most eminent in the Redemption of mankind.
and his Providence is most eminent in the Redemption of mankind.
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But it is over all our actions, over all our wayes, sweetly ordering and composing all things,
But it is over all our actions, over all our ways, sweetly ordering and composing all things,
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so that necessary events fall out necessarily, and contingent contingently: and those things which are carryed about motu tumultuario, with a tumultuary and uncertain motion,
so that necessary events fallen out necessarily, and contingent contingently: and those things which Are carried about motu tumultuario, with a tumultuary and uncertain motion,
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yet are regulated and governed certâ lege, by a kind of law.
yet Are regulated and governed certâ lege, by a kind of law.
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When we behold the Heavens, even the work of Gods fingers, we cannot but acknowledge our Father which is in heaven. When we behold the Heavens, even the work of God's fingers, we cannot but acknowledge our Father which is in heaven.
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When we consider the World, we see NONLATINALPHABET, saith Chrysostom, a large book wherein both the wise and unlearned may read the Providence of God.
When we Consider the World, we see, Says Chrysostom, a large book wherein both the wise and unlearned may read the Providence of God.
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and practise to speak to the Father in the language of his Son. NONLATINALPHABET; saith Nazianzene;
and practise to speak to the Father in the language of his Son.; Says Nazianzene;
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Every Creature is a leaf, every Action a Sermon, every Thought a character. Wisdome cryeth out in the streets, in every place, that God is a Father.
Every Creature is a leaf, every Actium a Sermon, every Thought a character. Wisdom Cries out in the streets, in every place, that God is a Father.
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Every thing is placed in its proper place;
Every thing is placed in its proper place;
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the least Herb on the ground, the least Gnat in the air, as fairly seated as the Stars in heaven:
the least Herb on the ground, the least Gnat in the air, as fairly seated as the Stars in heaven:
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Non pulchriùs Angelus in coelo quà m Diabolus in inferno, the Devil in hell as an Angel in heaven.Non pulchriùs Angelus in coelo quà m Diabolus in inferno, the devil in hell as an Angel in heaven.
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That which most amazeth us is Gods judicial Providence, which is that special branch that calls men to account for their lives.
That which most amazes us is God's judicial Providence, which is that special branch that calls men to account for their lives.
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This is operosa cognitio, hard to find out.
This is operosa cognitio, hard to find out.
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For as He comes sometimes like an epidemical disease, and singles out one here, and another there, on whom he makes his anger fall, striking the sinner in his very sin;
For as He comes sometime like an epidemical disease, and singles out one Here, and Another there, on whom he makes his anger fallen, striking the sinner in his very since;
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so sometimes he comes like unto a deluge and floud;
so sometime he comes like unto a deluge and flood;
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incestum addens integro, without any respect or distinction carrying all before him, even good and bad.incestum addens integro, without any respect or distinction carrying all before him, even good and bad.
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Sometimes we see the wicked flourish, and the righteous miserable; sometimes we see them both falling under the same calamity.
Sometime we see the wicked flourish, and the righteous miserable; sometime we see them both falling under the same calamity.
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And this makes some to think that God is either not a Father at all, or a Father of both.
And this makes Some to think that God is either not a Father At all, or a Father of both.
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To root-up this seed of Atheism, we may say with the Father, Malus interpres Divinae providentiae, humana infirmitas;
To root-up this seed of Atheism, we may say with the Father, Malus Interpret Divinae providentiae, Humana Infirmitas;
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Humane infirmity is but a bad interpreter of Gods Providence. Nor can he find out Gods wayes who is ignorant of his own.
Humane infirmity is but a bad interpreter of God's Providence. Nor can he find out God's ways who is ignorant of his own.
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Art hath no enemy but Ignorance. An unskilful man may think a well-filed army to be but a rout; method, disorder; and care neglect.
Art hath no enemy but Ignorance. an unskilful man may think a well-filed army to be but a rout; method, disorder; and care neglect.
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Indeed were there no reason of Gods proceeding, yet cannot this prejudice or call in question the Providence and Goodness of our Father;
Indeed were there no reason of God's proceeding, yet cannot this prejudice or call in question the Providence and goodness of our Father;
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Who maketh Poverty a blessing, and Riches a curse;
Who makes Poverty a blessing, and Riches a curse;
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Qui ex malis foecundat bona, Who can raise up a plentiful harvest of good upon no better ground-plot then Evil it self;Qui ex malis foecundat Bona, Who can raise up a plentiful harvest of good upon no better groundplot then Evil it self;
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Who as he hath made the Heavens NONLATINALPHABET, as a vail of his Divine Majesty, so in all his operations and proceedings upon Man is still Deus sub velo, a God under a vail; hidden, but yet seen;
Who as he hath made the Heavens, as a Vail of his Divine Majesty, so in all his operations and proceedings upon Man is still Deus sub Velo, a God under a Vail; hidden, but yet seen;
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in a dark character, but read; silent, and yet heard; not toucht, but felt; then saving his children when he is thought to destroy them.
in a dark character, but read; silent, and yet herd; not touched, but felt; then Saving his children when he is Thought to destroy them.
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We are dull and slow of Understanding.
We Are dull and slow of Understanding.
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In most things the consideration of a fatal Necessity brought the very Heathen to this moderation, that they either did lay-down the opinion of evil,
In most things the consideration of a fatal Necessity brought the very Heathen to this moderation, that they either did lay-down the opinion of evil,
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12230
When we have spent our selves in study and searching of natural things, yet with all this sweat, with all this oyl, we purchase not so much knowledge as to tell why the Grass which grows under our feet is rather green than purple;
When we have spent our selves in study and searching of natural things, yet with all this sweat, with all this oil, we purchase not so much knowledge as to tell why the Grass which grows under our feet is rather green than purple;
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and can we then hope to dive into supernaturals, and find out those causes which God hath lockt-up in his secret treasures? It ought to be betwixt God and us as it was between St. Augustine and his Scholar;
and can we then hope to dive into supernaturals, and find out those Causes which God hath lockt-up in his secret treasures? It ought to be betwixt God and us as it was between Saint Augustine and his Scholar;
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Who having opened many points unto him, tells him that, if he had given him no reason at all of such things as he had written,
Who having opened many points unto him, tells him that, if he had given him no reason At all of such things as he had written,
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12233
yet the authority and credit which he ought to have with him should so far prevail with him as to make him take them upon his word without any further question.
yet the Authority and credit which he ought to have with him should so Far prevail with him as to make him take them upon his word without any further question.
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12234
It was a wise saying of Terentius in Tacitus to the Emperor, and it saved him both his life and goods;
It was a wise saying of Terentius in Tacitus to the Emperor, and it saved him both his life and goods;
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12235
Non est nostrum aestimare quem supra caetera, aut quibus de causis locaveris: tibi summum rerum judicium, nobis obsequii gloria relicta est; Non est nostrum aestimare Whom supra caetera, Or quibus de Causis locaveris: tibi summum rerum judicium, nobis obsequii gloria relicta est;
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12236
It is not for subjects to examine whom thou hast raised, or for what causes: the judgment of things belongs unto Majesty, but duty and obedience commend a Liege-man.
It is not for subject's to examine whom thou hast raised, or for what Causes: the judgement of things belongs unto Majesty, but duty and Obedience commend a Liegeman.
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12237
The same consideration must poise and ballance a Christian, that he totter not in the doubtful and uncertain circumvolution of things.
The same consideration must poise and balance a Christian, that he totter not in the doubtful and uncertain circumvolution of things.
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12238
It is sufficient for us that we know God hath made all things in number, weight and measure;
It is sufficient for us that we know God hath made all things in number, weight and measure;
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12239
and whatsoever he saith or doth must be taken for true and just, although we can assign no reason nor probability why he doth it.
and whatsoever he Says or does must be taken for true and just, although we can assign no reason nor probability why he does it.
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12240
The whole Book of Job doth drive at this very Doctrine.
The Whole Book of Job does drive At this very Doctrine.
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12241
For when Job was on the dunghil full of sores and botches, his friends, instead of bringing comfort, put-up a question;
For when Job was on the dunghill full of sores and botches, his Friends, instead of bringing Comfort, put-up a question;
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and instead of helping him, ask the question, Why he should be thus handled as to stand in need of their help.
and instead of helping him, ask the question, Why he should be thus handled as to stand in need of their help.
cc av pp-f vvg pno31, vvb dt n1, c-crq pns31 vmd vbi av vvn a-acp pc-acp vvi p-acp n1 pp-f po32 n1.
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His friends through ignorance of the Providence of God lay folly and iniquity to his charge.
His Friends through ignorance of the Providence of God lay folly and iniquity to his charge.
po31 n2 p-acp n1 pp-f dt n1 pp-f np1 vvd n1 cc n1 p-acp po31 n1.
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Job stoutly defends his innocencie, and is as far to seek as his friends why Gods hand should be so heavy on him.
Job stoutly defends his innocence, and is as Far to seek as his Friends why God's hand should be so heavy on him.
np1 av-j vvz po31 n1, cc vbz a-acp av-j pc-acp vvi p-acp po31 n2 c-crq ng1 n1 vmd vbi av j p-acp pno31.
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At last NONLATINALPHABET, God himself comes down from heaven, and puts an end to the question.
At last, God himself comes down from heaven, and puts an end to the question.
p-acp ord, np1 px31 vvz a-acp p-acp n1, cc vvz dt n1 p-acp dt n1.
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He condemns both Job and his friends of ignorance and imbecility, and tells him that it was not for them to seek a cause,
He condemns both Job and his Friends of ignorance and imbecility, and tells him that it was not for them to seek a cause,
pns31 vvz d n1 cc po31 n2 pp-f n1 cc n1, cc vvz pno31 cst pn31 vbds xx p-acp pno32 pc-acp vvi dt n1,
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or call his judgments in question. For this were to darken counsel by words without judgment.
or call his Judgments in question. For this were to darken counsel by words without judgement.
cc vvi po31 n2 p-acp n1. p-acp d vbdr pc-acp vvi n1 p-acp n2 p-acp n1.
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or else put-on a patience which was equal to it:
or Else put-on a patience which was equal to it:
cc av zz dt n1 r-crq vbds j-jn p-acp pn31:
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Canst thou, saith God, bind the sweet influences of the Pleides, or loose the bands of Orion? Canst thou send lightnings, that they may go, and say, Here we are? If the Emperor will be higher than God, saith Tertullian, coelum debellet, captivum ducat, vectigalia imponat, let him conquer heaven, lead it captive, Canst thou, Says God, bind the sweet influences of the Pleides, or lose the bans of Orion? Canst thou send lightnings, that they may go, and say, Here we Are? If the Emperor will be higher than God, Says Tertullian, coelum debellet, captivum ducat, Vectigalia imponat, let him conquer heaven, led it captive,
vm2 pns21, vvz np1, vvb dt j n2 pp-f dt np1, cc vvi dt n2 pp-f np1? vm2 pns21 vvi n2, cst pns32 vmb vvi, cc vvi, av pns12 vbr? cs dt n1 vmb vbi jc cs np1, vvz np1, fw-la fw-la, fw-la n1, fw-la fw-la, vvb pno31 vvi n1, vvb pn31 j-jn,
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and put a tribute upon it.
and put a tribute upon it.
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If any man will trace out those wayes which are past finding out, let him also command God himself,
If any man will trace out those ways which Are passed finding out, let him also command God himself,
cs d n1 vmb vvi av d n2 r-crq vbr p-acp vvg av, vvb pno31 av n1 np1 px31,
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and teach him to govern the world; if not, let him lay his hand on his mouth, and proceed no further.
and teach him to govern the world; if not, let him lay his hand on his Mouth, and proceed no further.
cc vvi pno31 pc-acp vvi dt n1; cs xx, vvb pno31 vvd po31 n1 p-acp po31 n1, cc vvb av-dx av-jc.
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It concerns not us to know how Gods Providence worketh:
It concerns not us to know how God's Providence works:
pn31 vvz xx pno12 pc-acp vvi c-crq npg1 n1 vvz:
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It is enough that we know he is our Father, although he discover not his love by any outward token of distinction.
It is enough that we know he is our Father, although he discover not his love by any outward token of distinction.
pn31 vbz d cst pns12 vvb pns31 vbz po12 n1, cs pns31 vvb xx po31 n1 p-acp d j n1 pp-f n1.
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When he heals his children, he is a Father; when he wounds them, he is a Father;
When he heals his children, he is a Father; when he wounds them, he is a Father;
c-crq pns31 vvz po31 n2, pns31 vbz dt n1; c-crq pns31 vvz pno32, pns31 vbz dt n1;
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and when he kills them, he is a Father. Manet dissimilitudo passorum etiam in similitudine passionum, saith St. Augustine;
and when he kills them, he is a Father. Manet dissimilitudo passorum etiam in Similitude passionum, Says Saint Augustine;
cc c-crq pns31 vvz pno32, pns31 vbz dt n1. fw-la fw-la fw-la fw-la p-acp fw-la fw-la, vvz n1 np1;
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Where the penalties are alike, the patients are not. God sees a difference, though the world do not distinguish them.
Where the penalties Are alike, the patients Are not. God sees a difference, though the world do not distinguish them.
c-crq dt n2 vbr av, dt n2 vbr xx. np1 vvz dt n1, cs dt n1 vdb xx vvi pno32.
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The Gold and the Dross lye both in one fire, yet the Artist puts the one into his treasury,
The Gold and the Dross lie both in one fire, yet the Artist puts the one into his treasury,
dt n1 cc dt n1 vvb d p-acp crd n1, av dt n1 vvz dt crd p-acp po31 n1,
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and flings the other on the dunghil.
and flings the other on the dunghill.
cc vvz dt j-jn p-acp dt n1.
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The Wheat and the Chafs are both under one Flayl, yet the one is for the granary, the other for the fire.
The Wheat and the Chafs Are both under one Flail, yet the one is for the granary, the other for the fire.
dt n1 cc dt n2 vbr av-d p-acp crd n1, av dt pi vbz p-acp dt n1, dt j-jn p-acp dt n1.
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It is the wisdome and providence of our heavenly Father not to manifest his love by these outward tokens of distinction,
It is the Wisdom and providence of our heavenly Father not to manifest his love by these outward tokens of distinction,
pn31 vbz dt n1 cc n1 pp-f po12 j n1 xx pc-acp vvi po31 n1 p-acp d j n2 pp-f n1,
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nor, as Jacob, to give that son which he loves best a gayer coat then the rest.
nor, as Jacob, to give that son which he loves best a Gayer coat then the rest.
ccx, c-acp np1, pc-acp vvi d n1 r-crq pns31 vvz js dt jc n1 cs dt n1.
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It is his property, NONLATINALPHABET, to find means when all mens inventions do fail, and to bring great things to effect by those wayes which flesh and bloud may think would hinder them;
It is his property,, to find means when all men's Inventions do fail, and to bring great things to Effect by those ways which Flesh and blood may think would hinder them;
pn31 vbz po31 n1,, pc-acp vvi n2 c-crq d ng2 n2 vdb vvi, cc pc-acp vvi j n2 pc-acp vvi p-acp d n2 r-crq n1 cc n1 vmb vvi vmd vvi pno32;
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to bring light out of darkness, and good out of evil;
to bring Light out of darkness, and good out of evil;
pc-acp vvi n1 av pp-f n1, cc j av pp-f j-jn;
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to take his children out of that mass of evil where they seemed to be wrapt up eternally.
to take his children out of that mass of evil where they seemed to be wrapped up eternally.
pc-acp vvi po31 n2 av pp-f d n1 pp-f j-jn c-crq pns32 vvd pc-acp vbi vvn a-acp av-j.
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A day will come quae malè judicata rejudicabit, wherein a• crooked judgments shall have justice against them;
A day will come Quae malè Judicata rejudicabit, wherein a• crooked Judgments shall have Justice against them;
dt n1 vmb vvi fw-la fw-la n1 fw-la, c-crq n1 j n2 vmb vhi n1 p-acp pno32;
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when secret things shall be NONLATINALPHABET, as naked and open as an Ox, which is cut down the back, when we shall plainly see, what we are bound to believe, That in this confusion God can distinguish, That in misery and affliction,
when secret things shall be, as naked and open as an Ox, which is Cut down the back, when we shall plainly see, what we Are bound to believe, That in this confusion God can distinguish, That in misery and affliction,
c-crq j-jn n2 vmb vbi, p-acp j cc j c-acp dt n1, r-crq vbz vvn a-acp dt n1, c-crq pns12 vmb av-j vvi, r-crq pns12 vbr vvn pc-acp vvi, cst p-acp d n1 np1 vmb vvi, cst p-acp n1 cc n1,
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and in death it self, he is our Father.
and in death it self, he is our Father.
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but Christians have a better help to remove Opinion, not Necessity, but the Will of their Father.
but Christians have a better help to remove Opinion, not Necessity, but the Will of their Father.
cc-acp np1 vhb dt jc n1 pc-acp vvi n1, xx n1, cc-acp dt n1 pp-f po32 n1.
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What cup can be bitter which he drinks to us? What can be Evil which his Goodness consecrates? What matter is it what labyrinths and windings we find in the course of our life,
What cup can be bitter which he drinks to us? What can be Evil which his goodness consecrates? What matter is it what labyrinths and windings we find in the course of our life,
q-crq n1 vmb vbi j r-crq pns31 vvz p-acp pno12? q-crq vmb vbi j-jn r-crq po31 n1 vvz? q-crq n1 vbz pn31 r-crq n2 cc n2-vvg pns12 vvi p-acp dt n1 pp-f po12 n1,
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when God doth lead us? Do we ask whether he leads his children? He leads them unto himself.
when God does led us? Do we ask whither he leads his children? He leads them unto himself.
c-crq np1 vdz vvi pno12? vdb pns12 vvi cs pns31 vvz po31 n2? pns31 vvz pno32 p-acp px31.
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Do we ask by what wayes? Why should we ask the question? The traveller is not bound to one path,
Do we ask by what ways? Why should we ask the question? The traveller is not bound to one path,
vdb pns12 vvi p-acp r-crq n2? q-crq vmd pns12 vvi dt n1? dt n1 vbz xx vvn p-acp crd n1,
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12274
nor the mariner to one point. Salebrosa est via, sed vector Deus;
nor the mariner to one point. Salebrosa est via, sed vector Deus;
ccx dt n1 p-acp crd n1. fw-la fw-la fw-la, fw-la fw-la fw-la;
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The way perhaps is rough and uneven, but God is our guide, and wheresoever we are, we are still in the hand of our Father. I have dwelt too long upon this one word:
The Way perhaps is rough and uneven, but God is our guide, and wheresoever we Are, we Are still in the hand of our Father. I have dwelled too long upon this one word:
dt n1 av vbz j cc j, cc-acp np1 vbz po12 n1, cc c-crq pns12 vbr, pns12 vbr av p-acp dt n1 pp-f po12 n1. pns11 vhb vvn av av-j p-acp d crd n1:
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But I could not but somewhat enlarge my discourse upon the Providence of God, because I see a secret kind of Atheism lurks in the world;
But I could not but somewhat enlarge my discourse upon the Providence of God, Because I see a secret kind of Atheism lurks in the world;
cc-acp pns11 vmd xx cc-acp av vvi po11 n1 p-acp dt n1 pp-f np1, c-acp pns11 vvb dt j-jn n1 pp-f n1 vvz p-acp dt n1;
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that many men call God their Father, but prefer their low and sordid cares before his Providence;
that many men call God their Father, but prefer their low and sordid Cares before his Providence;
cst d n2 vvb np1 po32 n1, p-acp vvi po32 j cc j n2 p-acp po31 n1;
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as if •e were a Father indeed, but such a one as doth not provide for his children.
as if •e were a Father indeed, but such a one as does not provide for his children.
c-acp cs n1 vbdr dt n1 av, cc-acp d dt pi p-acp vdz xx vvi p-acp po31 n2.
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The rich man thinks none miserable but the poor; and the poor meets with his humor, and thinks none happy but the rich.
The rich man thinks none miserable but the poor; and the poor meets with his humour, and thinks none happy but the rich.
dt j n1 vvz pix j p-acp dt j; cc dt j vvz p-acp po31 n1, cc vvz pix j p-acp dt j.
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Riches is become the God of this world, and hath so blinded mens eyes that they cannot look up unto their Father which is in heaven.
Riches is become the God of this world, and hath so blinded men's eyes that they cannot look up unto their Father which is in heaven.
n2 vbz vvn dt n1 pp-f d n1, cc vhz av vvn ng2 n2 cst pns32 vmbx vvi a-acp p-acp po32 n1 r-crq vbz p-acp n1.
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12281
I will give you a plain demonstration, That for which any thing is esteemed must needs be of an higher estimation it self:
I will give you a plain demonstration, That for which any thing is esteemed must needs be of an higher estimation it self:
pns11 vmb vvi pn22 dt j n1, cst p-acp r-crq d n1 vbz vvn vmb av vbi pp-f dt jc n1 pn31 n1:
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Now experience will teach us, Caelum venale, Deúmque, that men daily venture their souls, and God himself, for riches and plenty;
Now experience will teach us, Caelum venal, Deúmque, that men daily venture their Souls, and God himself, for riches and plenty;
av n1 vmb vvi pno12, fw-la n1, fw-la, d n2 av-j vvi po32 n2, cc np1 px31, c-acp n2 cc n1;
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that Virtue is not lookt upon in raggs, and that Vice is even adored in purple;
that Virtue is not looked upon in rags, and that Vice is even adored in purple;
d n1 vbz xx vvn p-acp p-acp n2, cc d n1 vbz av vvn p-acp j-jn;
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that the one is placed in a good place, at the upper end of the table,
that the one is placed in a good place, At the upper end of the table,
cst dt pi vbz vvn p-acp dt j n1, p-acp dt jc n1 pp-f dt n1,
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when the other must stoop and sit down under the foot-stool.
when the other must stoop and fit down under the footstool.
c-crq dt n-jn vmb vvi cc vvb a-acp p-acp dt n1.
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12286
I will not conclude with St. James, Are you not partial in your selves? but rather, That he who thus loveth riches may cry as loud as he will,
I will not conclude with Saint James, are you not partial in your selves? but rather, That he who thus loves riches may cry as loud as he will,
pns11 vmb xx vvi p-acp n1 np1, vbr pn22 xx j p-acp po22 n2? p-acp av, cst pns31 r-crq av vvz n2 vmb vvi c-acp av-j c-acp pns31 vmb,
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but cannot call God his Father. Ye have heard of the Goodness and Love of God, a Love infinite, as Himself.
but cannot call God his Father. You have herd of the goodness and Love of God, a Love infinite, as Himself.
cc-acp vmbx vvi np1 po31 n1. pn22 vhb vvn pp-f dt n1 cc n1 pp-f np1, dt n1 j, c-acp px31.
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12288
It is NONLATINALPHABET, a perpetual circle, beginning, proceeding from and ending in himself.
It is, a perpetual circle, beginning, proceeding from and ending in himself.
pn31 vbz, dt j n1, vvg, vvg p-acp cc vvg p-acp px31.
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All which is wrapt up and comprehended in this one word Father. This is Gods peculiar title:
All which is wrapped up and comprehended in this one word Father. This is God's peculiar title:
av-d r-crq vbz vvn a-acp cc vvn p-acp d crd n1 n1. d vbz ng1 j n1:
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and all other fathers in comparison are not fathers. Hence Christ saith, Call no man your father upon the earth:
and all other Father's in comparison Are not Father's. Hence christ Says, Call no man your father upon the earth:
cc d j-jn n2 p-acp n1 vbr xx n2. av np1 vvz, vvb dx n1 po22 n1 p-acp dt n1:
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for one is your Father, which is in heaven. for one is your Father, which is in heaven.
c-acp crd vbz po22 n1, r-crq vbz p-acp n1.
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Yet some there have been found who have made God not a Father, but a Tyrant, a mighty Nimrod, to destroy men for delight and pleasure;
Yet Some there have been found who have made God not a Father, but a Tyrant, a mighty Nimrod, to destroy men for delight and pleasure;
av d pc-acp vhi vbn vvn r-crq vhb vvn np1 xx dt n1, cc-acp dt n1, dt j np1, pc-acp vvi n2 p-acp n1 cc n1;
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perinde atque injuriam facere id demum esset imperio uti, as if to set-up his children for a mark,Perinde atque Injuriam facere id demum esset Imperial uti, as if to setup his children for a mark,
vvd fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, c-acp cs p-acp j po31 n2 p-acp dt n1,
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and to kill them with the same liberty a hunter doth a Deer; were to be a Father.
and to kill them with the same liberty a hunter does a Deer; were to be a Father.
cc pc-acp vvi pno32 p-acp dt d n1 dt n1 vdz dt n1; vbdr pc-acp vbi dt n1.
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What is become of Gods Goodness now? Or shall we call him Father whose hands do reek in the bloud of his own children? Or is it possible that his Goodness should make them to destroy them? We should call it cruelty in Man, whose Goodness is nothing,
What is become of God's goodness now? Or shall we call him Father whose hands do reek in the blood of his own children? Or is it possible that his goodness should make them to destroy them? We should call it cruelty in Man, whose goodness is nothing,
q-crq vbz vvn pp-f npg1 n1 av? cc vmb pns12 vvi pno31 n1 rg-crq n2 vdb vvi p-acp dt n1 pp-f po31 d n2? cc vbz pn31 j cst po31 n1 vmd vvi pno32 pc-acp vvi pno32? pns12 vmd vvi pn31 n1 p-acp n1, rg-crq n1 vbz pix,
(40) sermon (DIV1)
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and can we imagine it in God, whose Goodness is infinite? Doth a fountain send-forth at the same place sweet water and bitter? saith St. James.
and can we imagine it in God, whose goodness is infinite? Does a fountain send-forth At the same place sweet water and bitter? Says Saint James.
cc vmb pns12 vvi pn31 p-acp np1, rg-crq n1 vbz j? vdz dt n1 j p-acp dt d n1 j n1 cc j? vvz n1 np1.
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12297
What can this argue but a dissolution of that internal harmony which should be in Nature? All men are made after Gods own image:
What can this argue but a dissolution of that internal harmony which should be in Nature? All men Are made After God's own image:
q-crq vmb d vvb p-acp dt n1 pp-f cst j n1 r-crq vmd vbi p-acp n1? av-d n2 vbr vvn p-acp n2 d n1:
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12298
Now to hate some, and love others, of his best creatures, would infer as great a distraction in the Indivisible Divine Essence,
Now to hate Some, and love Others, of his best creatures, would infer as great a distraction in the Indivisible Divine Essence,
av pc-acp vvi d, cc vvi n2-jn, pp-f po31 js n2, vmd vvi p-acp j dt n1 p-acp dt j j-jn n1,
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12299
as to have a Fig-tree bear olive berries, or a Vine figs, and imputes a main contradiction to his infinite Goodness.
as to have a Fig tree bear olive berries, or a Vine figs, and imputes a main contradiction to his infinite goodness.
c-acp pc-acp vhi dt n1 vvb n1 n2, cc dt n1 n2, cc vvz dt j n1 p-acp po31 j n1.
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12300
All things were made out of meer love:
All things were made out of mere love:
av-d n2 vbdr vvn av pp-f j n1:
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and to love the work of his hands is more essential to God, then for Fire to burn.
and to love the work of his hands is more essential to God, then for Fire to burn.
cc pc-acp vvi dt n1 pp-f po31 n2 vbz av-dc j p-acp np1, av p-acp n1 pc-acp vvi.
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12302
And Gods Love being infinite extends to all; for even All are less then Infinite. God cannot hate any man till he hate him;
And God's Love being infinite extends to all; for even All Are less then Infinite. God cannot hate any man till he hate him;
np1 npg1 n1 vbg j vvz p-acp d; c-acp av d vbr av-dc cs j. np1 vmbx vvi d n1 c-acp pns31 vvb pno31;
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nor indeed can any man hate God till he hate himself. God is a Fountain of Love; he cannot hate us:
nor indeed can any man hate God till he hate himself. God is a Fountain of Love; he cannot hate us:
ccx av vmb d n1 n1 np1 c-acp pns31 vvb px31. np1 vbz dt n1 pp-f n1; pns31 vmbx vvi pno12:
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and he is a Sea of Goodness; we cannot hate him. Tam Pater nemo, tam pius nemo;
and he is a Sea of goodness; we cannot hate him. Tam Pater nemo, tam Pius nemo;
cc pns31 vbz dt n1 pp-f n1; pns12 vmbx vvi pno31. fw-la fw-la np1, fw-la fw-la np1;
(40) sermon (DIV1)
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No such Father, none so loving, none so good.
No such Father, none so loving, none so good.
dx d n1, pix av j-vvg, pix av j.
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He that calls him Father hath answered all arguments that can call his Goodness into question.
He that calls him Father hath answered all Arguments that can call his goodness into question.
pns31 cst vvz pno31 n1 vhz vvn d n2 cst vmb vvi po31 n1 p-acp n1.
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But yet there is a devise found out, and we are taught to believe, that God is a Father though he damn us;
But yet there is a devise found out, and we Are taught to believe, that God is a Father though he damn us;
p-acp av pc-acp vbz dt n1 vvd av, cc pns12 vbr vvn pc-acp vvi, cst np1 vbz dt n1 cs pns31 vvb pno12;
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that the reprobate must think he hath done them a kind of favor in condemning them;
that the Reprobate must think he hath done them a kind of favour in condemning them;
cst dt n-jn vmb vvi pns31 vhz vdn pno32 dt n1 pp-f n1 p-acp vvg pno32;
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that they are greatly indebted to him, and bound very much to thank him;
that they Are greatly indebted to him, and bound very much to thank him;
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for appointing them to death, and for casting them into hell-fire for ever with the Devil and his Angels.
for appointing them to death, and for casting them into hell-fire for ever with the devil and his Angels.
c-acp vvg pno32 p-acp n1, cc p-acp vvg pno32 p-acp n1 c-acp av p-acp dt n1 cc po31 n2.
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Imò neque reprobi, saith one, habent cur de Deo conquerantur, sed potiùs cur ei gratias agant; Imò neque Reprobate, Says one, habent cur de God conquerantur, sed potiùs cur ei gratias Agent;
fw-la fw-la fw-la, vvz pi, fw-la n1 fw-la fw-la fw-la, fw-la fw-la n1 fw-la fw-la n1;
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The Reprobate have no cause to complain, but rather heartily to give God thanks. A bloudy position;
The Reprobate have not cause to complain, but rather heartily to give God thanks. A bloody position;
dt n-jn vhb xx n1 pc-acp vvi, cc-acp av-c av-j pc-acp vvi np1 n2. dt j n1;
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and which these men would not run away with such ease, but that they have made a shift to perswade themselves that they are none of the number of those on whom God hath past such a sentence:
and which these men would not run away with such ease, but that they have made a shift to persuade themselves that they Are none of the number of those on whom God hath passed such a sentence:
cc r-crq d n2 vmd xx vvi av p-acp d n1, cc-acp cst pns32 vhb vvn dt n1 pc-acp vvi px32 cst pns32 vbr pix pp-f dt n1 pp-f d p-acp ro-crq np1 vhz vvn d dt n1:
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For should God reveal it to them that he had past such a decree upon them to damn them to hell,
For should God reveal it to them that he had passed such a Decree upon them to damn them to hell,
c-acp vmd np1 vvi pn31 p-acp pno32 cst pns31 vhd vvn d dt n1 p-acp pno32 pc-acp vvi pno32 p-acp n1,
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and withal that he did it to manifest his power and glory, I much doubt whether they would for their own particular in judgment and resolution be well-pleased,
and withal that he did it to manifest his power and glory, I much doubt whither they would for their own particular in judgement and resolution be wellpleased,
cc av cst pns31 vdd pn31 pc-acp vvi po31 n1 cc n1, pns11 av-d vvb cs pns32 vmd p-acp po32 d j p-acp n1 cc n1 vbb j,
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or be so grateful as to thank him, or so submissive as to call him Father. Melius est matulam esse quà m simplex lutum;
or be so grateful as to thank him, or so submissive as to call him Father. Better est matulam esse quà m simplex lutum;
cc vbb av j c-acp pc-acp vvi pno31, cc av j c-acp pc-acp vvi pno31 n1. np1 fw-la fw-la fw-la fw-la fw-la fw-la;
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It is better to be a vessel of dishonor than bare clay; It is better to be miserable eternally than not to be;
It is better to be a vessel of dishonour than bore clay; It is better to be miserable eternally than not to be;
pn31 vbz jc pc-acp vbi dt n1 pp-f n1 cs j n1; pn31 vbz jc pc-acp vbi j av-j cs xx pc-acp vbi;
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are thoughts which they only can entertain who are too secure of their honorable estate here and of their eternal happiness hereafter.
Are thoughts which they only can entertain who Are too secure of their honourable estate Here and of their Eternal happiness hereafter.
vbr n2 r-crq pns32 av-j vmb vvi r-crq vbr av j pp-f po32 j n1 av cc pp-f po32 j n1 av.
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Our Saviour, who knew better than these men, spake it of such a one NONLATINALPHABET, simply, and without such qualification by distinction, that it had been good for that man that he had never been born.
Our Saviour, who knew better than these men, spoke it of such a one, simply, and without such qualification by distinction, that it had been good for that man that he had never been born.
po12 n1, r-crq vvd av-jc cs d n2, vvd pn31 pp-f d dt crd, av-j, cc p-acp d n1 p-acp n1, cst pn31 vhd vbn j p-acp d n1 cst pns31 vhd av-x vbn vvn.
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I will not build a controversie upon such a word of Love as FATHER, but rather admire and adore Gods Love, which he hath pledged and pawned bonis suis & malis suis, not only doing us good,
I will not built a controversy upon such a word of Love as FATHER, but rather admire and adore God's Love, which he hath pledged and pawned bonis suis & malis suis, not only doing us good,
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but suffering evil for us, buying us with his bloud, his labor, his death;
but suffering evil for us, buying us with his blood, his labour, his death;
cc-acp vvg j-jn p-acp pno12, vvg pno12 p-acp po31 n1, po31 n1, po31 n1;
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not that we were of any worth, but that we might be so, even worthy of the Gospel of Christ, worthy of immortality and eternal life.
not that we were of any worth, but that we might be so, even worthy of the Gospel of christ, worthy of immortality and Eternal life.
xx cst pns12 vbdr pp-f d n1, cc-acp cst pns12 vmd vbi av, av j pp-f dt n1 pp-f np1, j pp-f n1 cc j n1.
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We proceed now from the contemptation of Gods Goodness and Providence to that which we proposed in the next place, the Liberal diffusion of it on all his children, by which we are enjoyned to call him ours. God is Christs Father peculiariter, saith St. Ambrose,
We proceed now from the contemptation of God's goodness and Providence to that which we proposed in the next place, the Liberal diffusion of it on all his children, by which we Are enjoined to call him ours. God is Christ Father peculiariter, Says Saint Ambrose,
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and there is no Pater noster for him; but Ours communiter, by a full communion of himself unto all:
and there is no Pater Noster for him; but Ours Communiter, by a full communion of himself unto all:
cc pc-acp vbz dx fw-la fw-la p-acp pno31; cc-acp png12 n1, p-acp dt j n1 pp-f px31 p-acp d:
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and therefore we are taught to pray, Our Father. For by the same Goodness by which he hath united us unto himself, by the same hath he linkt us together amongst our selves NONLATINALPHABET, saith Nazianzene, with spiritual ligaments. From the same fountain issue our Union with Christ and our Communion with one another.
and Therefore we Are taught to pray, Our Father. For by the same goodness by which he hath united us unto himself, by the same hath he linked us together among our selves, Says Nazianzene, with spiritual ligaments. From the same fountain issue our union with christ and our Communion with one Another.
cc av pns12 vbr vvn pc-acp vvi, po12 n1. c-acp p-acp dt d n1 p-acp r-crq pns31 vhz vvn pno12 p-acp px31, p-acp dt d vhz pns31 vvn pno12 av p-acp po12 n2, vvz np1, p-acp j n2. p-acp dt d n1 vvi po12 n1 p-acp np1 cc po12 n1 p-acp crd j-jn.
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Therefore if we diligently observe Christs institution, as we are bound, then as often as we pray so often must we exercise this act of Charity towards our brethren,
Therefore if we diligently observe Christ Institution, as we Are bound, then as often as we pray so often must we exercise this act of Charity towards our brothers,
av cs pns12 av-j vvb npg1 n1, c-acp pns12 vbr vvn, av c-acp av c-acp pns12 vvb av av vmb pns12 vvi d n1 pp-f n1 p-acp po12 n2,
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and that in gradu supremo, in the highest and greatest extent, as far as concerns their good.
and that in Grade supremo, in the highest and greatest extent, as Far as concerns their good.
cc d p-acp fw-la fw-la, p-acp dt js cc js n1, c-acp av-j c-acp vvz po32 j.
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How long do we hear of Mine and Thine in the Church? It is not, Paul is mine, and, Gospel is mine, and, Christ is mine; but, Paul is ours, and, The Gospel is ours, and, Christ is ours, and Christ Gods. Where there is Charity, there MEUM and TUUM are verba frigida, but icy words, which melt at the very heat of that celestial fire.How long do we hear of Mine and Thine in the Church? It is not, Paul is mine, and, Gospel is mine, and, christ is mine; but, Paul is ours, and, The Gospel is ours, and, christ is ours, and christ God's Where there is Charity, there MEUM and TUUM Are verba Frigida, but icy words, which melt At the very heat of that celestial fire.
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If the Church be a Body, then must every member supply.
If the Church be a Body, then must every member supply.
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The Foot must walk for the Eye and for the Ear, and the Eye must see and the Ear hear for the Foot, saith Chrysostom.
The Foot must walk for the Eye and for the Ear, and the Eye must see and the Ear hear for the Foot, Says Chrysostom.
dt n1 vmb vvi p-acp dt n1 cc p-acp dt n1, cc dt n1 vmb vvi cc dt n1 vvb p-acp dt n1, vvz np1.
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If a House, then must every part, every beam and rafter, help to uphold the building.
If a House, then must every part, every beam and rafter, help to uphold the building.
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If she be the Spouse of Christ, then is she the mother of us all. The Philosopher, building up his Commonwealth, tells us, Civis non est suus, sed civitatis.
If she be the Spouse of christ, then is she the mother of us all. The Philosopher, building up his Commonwealth, tells us, Civis non est suus, sed civitatis.
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Sure I am, Christianus non est suus, sed ecclesiae.
Sure I am, Christian non est suus, sed ecclesiae.
j pns11 vbm, np1 fw-fr fw-la fw-la, fw-la fw-la.
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As a Citizen is not a Citizen for himself, but for the whole Commonwealth, so each action of a Christian in respect of its diffusive operation should be as catholick as the Church.
As a Citizen is not a Citizen for himself, but for the Whole Commonwealth, so each actium of a Christian in respect of its diffusive operation should be as catholic as the Church.
p-acp dt n1 vbz xx dt n1 p-acp px31, cc-acp p-acp dt j-jn n1, av d n1 pp-f dt njp p-acp n1 pp-f po31 j n1 vmd vbi p-acp jp p-acp dt n1.
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Without this friendly communication the Christian world would be as Caligula spake of Seneca, commissiones merae, & arena sine calce, stones heapt together without morter,
Without this friendly communication the Christian world would be as Caligula spoke of Senecca, Commissions merae, & arena sine calce, stones heaped together without mortar,
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or as pieces of boards without any thing to tye and knit them together.
or as Pieces of boards without any thing to tie and knit them together.
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But Christ there teacheth us to call God our Father; and by Gods Providence and fatherly Goodness we are incorporated as it were and kneaded together, that by softness of disposition, by friendly communication, by mutual praying, we may transfuse our selves one into another,
But christ there Teaches us to call God our Father; and by God's Providence and fatherly goodness we Are incorporated as it were and kneaded together, that by softness of disposition, by friendly communication, by mutual praying, we may transfuse our selves one into Another,
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and receive from others into our selves. And in this we place the Communion of Saints.
and receive from Others into our selves. And in this we place the Communion of Saints.
cc vvi p-acp n2-jn p-acp po12 n2. cc p-acp d pns12 vvb dt n1 pp-f n2.
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Secondly, in the participation of those Priviledges and Charters which Christ hath granted and the Spirit sealed, calling us to the same faith, baptizing us in the same laver, leading us by the same rule, filling us with the same grace, sealing to us the same pardon, upholding us with the same hope.
Secondly, in the participation of those Privileges and Charters which christ hath granted and the Spirit sealed, calling us to the same faith, baptizing us in the same laver, leading us by the same Rule, filling us with the same grace, sealing to us the same pardon, upholding us with the same hope.
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Lastly, in those Offices and Duties which Christ hath made common, which God requires of his Church. Ubi communis metus, gaudium, labor;
Lastly, in those Offices and Duties which christ hath made Common, which God requires of his Church. Ubi Communis metus, gaudium, labour;
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Where my Fear watcheth not only for my self, but stands centinel for others;
Where my fear watches not only for my self, but Stands centinel for Others;
c-crq po11 n1 vvz xx av-j p-acp po11 n1, cc-acp vvz n1 p-acp n2-jn;
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my Sorrow drops not down for my own sins alone, but for the sins of my brethren;
my Sorrow drops not down for my own Sins alone, but for the Sins of my brothers;
po11 n1 vvz xx a-acp p-acp po11 d n2 av-j, cc-acp p-acp dt n2 pp-f po11 n2;
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my Joy is full with others joy, and my Devotion is importunate and restless for the whole Church.
my Joy is full with Others joy, and my Devotion is importunate and restless for the Whole Church.
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I cry aloud for my brother, and his prayers are the echo of my cry.
I cry aloud for my brother, and his Prayers Are the echo of my cry.
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We are all joyned together in this word NOSTER, when we call God Our Father. Nazianzene recording the Martyrdome of Cyprian, not the Bishop but Deacon of Antioch, crys out as in an ecstasie, NONLATINALPHABET, I am with him in the martyrdome;
We Are all joined together in this word NOSTER, when we call God Our Father. Nazianzene recording the Martyrdom of Cyprian, not the Bishop but Deacon of Antioch, cries out as in an ecstasy,, I am with him in the martyrdom;
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I triumph in his bloud, which was shed for Christ; I am carried to heaven in the same fiery chariot. I triumph in his blood, which was shed for christ; I am carried to heaven in the same fiery chariot.
pns11 vvb p-acp po31 n1, r-crq vbds vvn p-acp np1; pns11 vbm vvn p-acp n1 p-acp dt d j n1.
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NONLATINALPHABET, Let others fight and overcome, NONLATINALPHABET, I am one of the same body, of the same family, of the same Church;
, Let Others fight and overcome,, I am one of the same body, of the same family, of the same Church;
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and the victory and crown is mine. and the victory and crown is mine.
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This is it which Tertullian may perhaps mean when he saith, Non praeteritur ecclesia, In our prayers we do not pass-by the Church of Christ. Nay, every man;
This is it which Tertullian may perhaps mean when he Says, Non praeteritur Church, In our Prayers we do not pass-by the Church of christ. Nay, every man;
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when he prays, when he says his Pater noster, is, as it is said of general Counsels, a kind of representative Church:
when he prays, when he Says his Pater Noster, is, as it is said of general Counsels, a kind of representative Church:
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for he prays in personâ ecclesiae, in the person of the whole Church: Nor can one pray for himself but he must pray for others also.
for he prays in personâ ecclesiae, in the person of the Whole Church: Nor can one pray for himself but he must pray for Others also.
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Though the Church be scattered in its members throughout all the parts of the world, yet as our eyes meet every day in looking upon the same Sun;
Though the Church be scattered in its members throughout all the parts of the world, yet as our eyes meet every day in looking upon the same Sun;
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and every night upon the same Moon and Stars;
and every night upon the same Moon and Stars;
cc d n1 p-acp dt d n1 cc n2;
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so our hearts meet in the same God, even in our Father, and our prayers are sent up for the Church,
so our hearts meet in the same God, even in our Father, and our Prayers Are sent up for the Church,
av po12 n2 vvi p-acp dt d np1, av p-acp po12 n1, cc po12 n2 vbr vvn a-acp p-acp dt n1,
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and the Church for every man.
and the Church for every man.
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If I shut my brother out of my prayers, I do as bad as excommunicate him, nay worse:
If I shut my brother out of my Prayers, I do as bad as excommunicate him, nay Worse:
cs pns11 vvb po11 n1 av pp-f po11 n2, pns11 vdb c-acp j c-acp vvi pno31, uh-x av-jc:
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For this private excommunication is more terrible then the Church hath any.
For this private excommunication is more terrible then the Church hath any.
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For though she shut-out the notorious sinner from the Church, yet she leaves him a room in her devotions,
For though she shutout the notorious sinner from the Church, yet she leaves him a room in her devotions,
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and poureth forth prayers for the most despicable member she hath, even for that member which she hath cut off.
and pours forth Prayers for the most despicable member she hath, even for that member which she hath Cut off.
cc vvz av n2 p-acp dt av-ds j n1 pns31 vhz, av p-acp d n1 r-crq pns31 vhz vvn a-acp.
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When the sinner contemns admonition, she strikes him virga pastorali, with her Pastoral rod, rather to direct than destroy him:
When the sinner contemns admonition, she strikes him virga Pastorali, with her Pastoral rod, rather to Direct than destroy him:
c-crq dt n1 vvz n1, pns31 vvz pno31 fw-la fw-la, p-acp po31 n-jn n1, av-c pc-acp vvi cs vvi pno31:
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But to deny our prayers to our brother, is to strike him virgâ ferreâ, with a rod of iron,
But to deny our Prayers to our brother, is to strike him virgâ ferreâ, with a rod of iron,
cc-acp pc-acp vvi po12 n2 p-acp po12 n1, vbz pc-acp vvi pno31 fw-la fw-la, p-acp dt n1 pp-f n1,
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and as much as in us lyes to break him to pieces.
and as much as in us lies to break him to Pieces.
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How were it to be wisht that we rightly understood this one article of our Faith, The Communion of Saints, or but the very first words of our Pater noster! But it fares with us in our devotion as it did with Euphrainor the Painter in his art, who when he had spent his best skill on Neptune, came short and failed in the drawing of Jupiter.
How were it to be wished that we rightly understood this one article of our Faith, The Communion of Saints, or but the very First words of our Pater Noster! But it fares with us in our devotion as it did with Euphrainor the Painter in his art, who when he had spent his best skill on Neptune, Come short and failed in the drawing of Jupiter.
q-crq vbdr pn31 pc-acp vbi vvn cst pns12 av-jn vvn d crd n1 pp-f po12 n1, dt n1 pp-f n2, cc p-acp dt av ord n2 pp-f po12 fw-la fw-la! p-acp pn31 vvz p-acp pno12 p-acp po12 n1 c-acp pn31 vdd p-acp np1 dt n1 p-acp po31 n1, r-crq c-crq pns31 vhd vvn po31 js n1 p-acp np1, vvd j cc vvn p-acp dt vvg pp-f np1.
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Our Love is so chain'd to our selves that she cannot reach forth a hand to others.
Our Love is so chained to our selves that she cannot reach forth a hand to Others.
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She is active and vocal at home, but hath the cramp and cannot breathe for the welfare of our brethren, impetu cogitationis in nobis ipsis consumpto, having consumed and spent her self at home. To speak truth;
She is active and vocal At home, but hath the cramp and cannot breathe for the welfare of our brothers, impetu cogitationis in nobis Ipse consumpto, having consumed and spent her self At home. To speak truth;
pns31 vbz j cc j p-acp n1-an, cc-acp vhz dt n1 cc vmbx vvi p-acp dt n1 pp-f po12 n2, fw-la fw-la p-acp fw-la n1 fw-la, vhg vvn cc vvd po31 n1 p-acp n1-an. p-acp vvi n1;
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our Creed hath devoured our Pater noster, and Faith hath shut Charity out of doors. As we believe for our selves, so we pray for our selves.
our Creed hath devoured our Pater Noster, and Faith hath shut Charity out of doors. As we believe for our selves, so we pray for our selves.
po12 n1 vhz vvn po12 fw-la fw-la, cc n1 vhz vvn n1 av pp-f n2. c-acp pns12 vvb p-acp po12 n2, av pns12 vvb p-acp po12 n2.
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It is my Christ, and My virtue, and My kingdom, My riches, and My eloquent man,
It is my christ, and My virtue, and My Kingdom, My riches, and My eloquent man,
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and My preacher, and My Father too.
and My preacher, and My Father too.
cc po11 n1, cc po11 n1 av.
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Our Father is a word of compass and latitude, and cannot find room in our narrow breasts.Our Father is a word of compass and latitude, and cannot find room in our narrow breasts.
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But we little remember that if it be not Ours, it cannot be Mine. For by appropriating the graces of God we lose all right and title to them.
But we little Remember that if it be not Ours, it cannot be Mine. For by appropriating the graces of God we loose all right and title to them.
cc-acp pns12 av-j vvb cst cs pn31 vbb xx png12, pn31 vmbx vbi png11. p-acp p-acp vvg dt n2 pp-f np1 pns12 vvb d n-jn cc n1 p-acp pno32.
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Wo be to him who is alone, saith the Wise-man, for when he falls, he cannot help himself, and hath neither God nor Man to help him. Woe be to him who is alone, Says the Wiseman, for when he falls, he cannot help himself, and hath neither God nor Man to help him.
n1 vbb p-acp pno31 r-crq vbz j, vvz dt n1, p-acp c-crq pns31 vvz, pns31 vmbx vvi px31, cc vhz dx n1 ccx n1 pc-acp vvi pno31.
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We may say perhaps, that we know well enough that God is our Father, and we would not meet in publick but to pray for the whole world.
We may say perhaps, that we know well enough that God is our Father, and we would not meet in public but to pray for the Whole world.
pns12 vmb vvi av, cst pns12 vvb av av-d cst np1 vbz po12 n1, cc pns12 vmd xx vvi p-acp j p-acp pc-acp vvi p-acp dt j-jn n1.
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Indeed there is nothing sooner said: we may do it in a Pater-noster - while.
Indeed there is nothing sooner said: we may do it in a Paternoster - while.
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But tell me, Canst thou pray for him whom thy Malice hath set up as a mark? Canst thou include his name in thy prayers, which thou makest thy daily bread at thy table,
But tell me, Canst thou pray for him whom thy Malice hath Set up as a mark? Canst thou include his name in thy Prayers, which thou Makest thy daily bred At thy table,
cc-acp vvb pno11, vm2 pns21 vvi p-acp pno31 ro-crq po21 n1 vhz vvn a-acp p-acp dt n1? vm2 pns21 vvi po31 n1 p-acp po21 n2, r-crq pns21 vv2 po21 j n1 p-acp po21 n1,
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and whose disgrace thou feedest on more than thy meat? Can prayers and curses and reviling proceed out of the same mouth; St. James asks the question;
and whose disgrace thou Feedest on more than thy meat? Can Prayers and curses and reviling proceed out of the same Mouth; Saint James asks the question;
cc rg-crq n1 pns21 vv2 p-acp av-dc cs po21 n1? vmb n2 cc n2 cc vvg vvb av pp-f dt d n1; n1 np1 vvz dt n1;
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and doth not answer it, only concludes, My brethren, these things ought not to be. Ought not so to be? Nay, cannot so be.
and does not answer it, only concludes, My brothers, these things ought not to be. Ought not so to be? Nay, cannot so be.
cc vdz xx vvi pn31, av-j vvz, po11 n2, d n2 vmd xx pc-acp vbi. vmd xx av pc-acp vbi? uh, vmbx av vbi.
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For he that prays without Charity doth but intreat God to deny him, yea, doth force him to punish him.
For he that prays without Charity does but entreat God to deny him, yea, does force him to Punish him.
p-acp pns31 cst vvz p-acp n1 vdz p-acp vvi np1 pc-acp vvi pno31, uh, vdz vvi pno31 pc-acp vvi pno31.
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Our union to the Father is shewn by our communion with one another:
Our Union to the Father is shown by our communion with one Another:
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And when I see this backwardness in communion, I must needs doubt of the union, which requires not only a NONLATINALPHABET, that we be of the same mind with Christ;
And when I see this backwardness in communion, I must needs doubt of the Union, which requires not only a, that we be of the same mind with christ;
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but NONLATINALPHABET also, that we have the same will.
but also, that we have the same will.
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They who are in charity imitate Christ, and bare one anothers burdens as feelingly as their own.
They who Are in charity imitate christ, and bore one another's burdens as feelingly as their own.
pns32 r-crq vbr p-acp n1 vvi np1, cc vvd pi ng1-jn n2 c-acp av-vvg c-acp po32 d.
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A great priviledge it is to be NONLATINALPHABET, a child of the Church, as Justine Martyr speaks;
A great privilege it is to be, a child of the Church, as Justin Martyr speaks;
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to have the Church for our Mother, and God for our Father; a great prerogative, if we were willing to conceive it, to be of the Communion of Saints.
to have the Church for our Mother, and God for our Father; a great prerogative, if we were willing to conceive it, to be of the Communion of Saints.
pc-acp vhi dt n1 p-acp po12 n1, cc np1 p-acp po12 n1; dt j n1, cs pns12 vbdr j pc-acp vvi pn31, pc-acp vbi pp-f dt n1 pp-f n2.
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For he mistook, and made our Power and Will to an act all one;
For he mistook, and made our Power and Will to an act all one;
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But I know not how on one side it is scarce thought upon, and on the other made advantage of for politick ends.
But I know not how on one side it is scarce Thought upon, and on the other made advantage of for politic ends.
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Some shrink it up into too narrow a room:
some shrink it up into too narrow a room:
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and others wire-draw it, to make it plyable to fit well to their Ambition and Pride.
and Others wiredraw it, to make it pliable to fit well to their Ambition and Pride.
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So that as the Oratour spake of the word Tyrannus, and the like, Malis moribus henesta nomina perdidimus, so may we of the Church, and Catholick, and communion of Saints; We have spoiled good words with our bad manners, and rob them of their proper signification, to make them lackey it to our private humors.
So that as the Orator spoke of the word Tyrannus, and the like, Malis moribus henesta nomina perdidimus, so may we of the Church, and Catholic, and communion of Saints; We have spoiled good words with our bad manners, and rob them of their proper signification, to make them lackey it to our private humours.
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What the Church is, and what the Communion of Saints, is open to every eye, even of the dullest understanding.
What the Church is, and what the Communion of Saints, is open to every eye, even of the dullest understanding.
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But instead of practising what we know, we love aetatem in tyllubis ferere, to spend our time in nothing but words, to cast a mist where there is light,
But instead of practising what we know, we love aetatem in tyllubis ferere, to spend our time in nothing but words, to cast a missed where there is Light,
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and to make that obscure which is plain and easie of it self.
and to make that Obscure which is plain and easy of it self.
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That hath befallen Divinity which the Stoick complained of in Philosophy, Fuit aliquando simplicior inter minora peccantes;
That hath befallen Divinity which the Stoic complained of in Philosophy, Fuit aliquando simplicior inter Minor peccantes;
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Divinity was not so perplext and sullen a thing till Ambition and Faction made her so.
Divinity was not so perplexed and sullen a thing till Ambition and Faction made her so.
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The very Hereticks and Schismaticks saith St. Augustine, Catholicam nihil aliud quà m Catholicam vocant;
The very Heretics and Schismatics Says Saint Augustine, Catholicam nihil Aliud quà m Catholicam Vocant;
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When they speak with Pagans, they call the Catholick Church that Society of men which are divided from all the world besides by the profession of Christ.
When they speak with Pagans, they call the Catholic Church that Society of men which Are divided from all the world beside by the profession of christ.
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This very word Our Father is enough to express it.
This very word Our Father is enough to express it.
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But by contentious spirits it hath been made a matter of business, and the business of the Will.
But by contentious spirits it hath been made a matter of business, and the business of the Will.
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And in these times, if we will follow private humors in those Meanders and Labyrinths which they make, we may sooner go to heaven then find the Church;
And in these times, if we will follow private humours in those Meanders and Labyrinths which they make, we may sooner go to heaven then find the Church;
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Which, like the Cameleon, is drawn and shaped out by every phansie like unto it self.
Which, like the Chameleon, is drawn and shaped out by every fancy like unto it self.
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Sometimes it is a Body, but nec caput, nec pedes, it must have neither head nor feet.
Sometime it is a Body, but nec caput, nec pedes, it must have neither head nor feet.
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Sometimes it is a Spirit rather than a Body, so invisible we cannot see it. Sometimes it is visible alone, and sometimes invisible.
Sometime it is a Spirit rather than a Body, so invisible we cannot see it. Sometime it is visible alone, and sometime invisible.
av pn31 vbz dt n1 av-c cs dt n1, av j pns12 vmbx vvi pn31. av pn31 vbz j av-j, cc av j.
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And so we may ecclesiam in ecclesia quaerere, seek for the Church even in the Church it self.
And so we may Church in Church quaerere, seek for the Church even in the Church it self.
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Who knows not what the Church is? The subject is plain and easie. But where men walk several wayes, the discourse must need be rugged and uneven.
Who knows not what the Church is? The Subject is plain and easy. But where men walk several ways, the discourse must needs be rugged and uneven.
q-crq vvz xx r-crq dt n1 vbz? dt n-jn vbz j cc j. p-acp c-crq n2 vvb j n2, dt n1 vmb av vbi j cc j.
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They who would bring in an Anarchy, and make all the members equal, are droven to this shift also, to keep the Church out of sight:
They who would bring in an Anarchy, and make all the members equal, Are droven to this shift also, to keep the Church out of sighed:
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So that in talking so much of that company of children which make the Church, we have almost lost the Father,
So that in talking so much of that company of children which make the Church, we have almost lost the Father,
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nay, the Pater Noster, and can but hardly consent that God should be a Father to us both.
nay, the Pater Noster, and can but hardly consent that God should be a Father to us both.
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For to say so is an error and mistake of charity. No:
For to say so is an error and mistake of charity. No:
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how can God be our Father, when the Church is not our Mother? How can Schismaticks and Rebels against the Church have their fellowship and communion with the Saints? How can he be a Christian who is not a Catholick? NONLATINALPHABET, saith the Poet;
how can God be our Father, when the Church is not our Mother? How can Schismatics and Rebels against the Church have their fellowship and communion with the Saints? How can he be a Christian who is not a Catholic?, Says the Poet;
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Mothers were wont to call up Hobgoblings and Cyclops to still and silence their children. And what is all this but powder without shot.Mother's were wont to call up Hobgoblins and Cyclops to still and silence their children. And what is all this but powder without shot.
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What are these terms of Church and Catholick, and Communion, as the Church of Rome urgeth them,
What Are these terms of Church and Catholic, and Communion, as the Church of Rome urges them,
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but words and noyse? We can say Our Father for all this, and joyn with them in prayer too if they will pray as Christ taught.
but words and noise? We can say Our Father for all this, and join with them in prayer too if they will pray as christ taught.
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We communicate with them whether they will or no as far as they communicate in the truth.
We communicate with them whither they will or no as Far as they communicate in the truth.
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But if the Church of Rome tender us errors for truth, if she obtrude upon us a multitude of things for fundamentals which are only the inventions of men and no way concern our Faith, here non fugamur, sed fugimus;
But if the Church of Rome tender us errors for truth, if she obtrude upon us a multitude of things for fundamentals which Are only the Inventions of men and no Way concern our Faith, Here non fugamur, sed fugimus;
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we did not stay till she thrust us out, but we were bound to separate our selves from partaking of those gross impieties, which proceeded from the Father of lyes,
we did not stay till she thrust us out, but we were bound to separate our selves from partaking of those gross impieties, which proceeded from the Father of lies,
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and not from our Father which is in heaven.
and not from our Father which is in heaven.
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That she sent thunder after us, and drove us out by excommunication when we were gone, may argue want of charity in her,
That she sent thunder After us, and drove us out by excommunication when we were gone, may argue want of charity in her,
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but makes no impression of hurt upon us.
but makes no impression of hurt upon us.
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For what prejudice can come unto us by her excommunicating us, whose duty it was to make haste and leave her,
For what prejudice can come unto us by her excommunicating us, whose duty it was to make haste and leave her,
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unless you will say that that souldier did a doughty deed who cut off the legg of a man who was dead before.
unless you will say that that soldier did a doughty deed who Cut off the leg of a man who was dead before.
cs pn22 vmb vvi cst d n1 vdd dt j n1 r-crq vvd a-acp dt n1 pp-f dt n1 r-crq vbds j a-acp.
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I am sure we are the children of God by the surer side:
I am sure we Are the children of God by the Surer side:
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for we lay claim by the Father, when they so much talk of their Mother the Church that they have forgotten their Father, who alone begets us with the word of truth.
for we lay claim by the Father, when they so much talk of their Mother the Church that they have forgotten their Father, who alone begets us with the word of truth.
c-acp pns12 vvb n1 p-acp dt n1, c-crq pns32 av av-d vvi pp-f po32 n1 dt n1 cst pns32 vhb vvn po32 n1, r-crq j vvz pno12 p-acp dt n1 pp-f n1.
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Quot palestrae opinionum? quot propagines quaestionum? Hence what a wrestling in opinions hath there been? what propagations and succession of quaestions? Where our Church was when we separated? We need answer but this, That it was there where it was: Quot palestrae Opinionum? quot propagines Quaestionum? Hence what a wrestling in opinions hath there been? what propagations and succession of questions? Where our Church was when we separated? We need answer but this, That it was there where it was:
fw-la fw-la fw-la? fw-la vvz fw-la? av q-crq dt n-vvg p-acp n2 vhz a-acp vbn? q-crq n2 cc n1 pp-f n2? c-crq po12 n1 vbds c-crq pns12 vvn? pns12 vvb n1 p-acp d, cst pn31 vbds a-acp c-crq pn31 vbds:
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For they who have God to their Father may be sure they have the Church to their Mother:
For they who have God to their Father may be sure they have the Church to their Mother:
c-acp pns32 r-crq vhb np1 p-acp po32 n1 vmb vbi j pns32 vhb dt n1 p-acp po32 n1:
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This is one devise ready at hand to fright and amaze those who have not maturity of understanding to take heed of their deceit.
This is one devise ready At hand to fright and amaze those who have not maturity of understanding to take heed of their deceit.
d vbz crd n1 j p-acp n1 pc-acp vvi cc vvi d r-crq vhb xx n1 pp-f n1 pc-acp vvi n1 pp-f po32 n1.
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The other is like unto it, and a most the same, the Communion of Saints, which is here implyed in these first words of our Pater Noster. In both which vacua causarum implent ineptiis; When their cause is so hollow and empty that it sounds and betrayes it self at the very first touch, they fill it up with chaff.
The other is like unto it, and a most the same, the Communion of Saints, which is Here employed in these First words of our Pater Noster. In both which vacua Causarum implent ineptiis; When their cause is so hollow and empty that it sounds and betrays it self At the very First touch, they fill it up with chaff.
dt n-jn vbz av-j p-acp pn31, cc dt ds dt d, dt n1 pp-f n2, r-crq vbz av vvn p-acp d ord n2 pp-f po12 fw-la fw-la. p-acp d r-crq fw-la fw-la fw-fr fw-la; c-crq po32 n1 vbz av j-jn cc j cst pn31 vvz cc vvz pn31 n1 p-acp dt av ord n1, pns32 vvb pn31 a-acp p-acp n1.
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They make it fuel for Purgatory; They draw it to the Invocation of Saints; They make it as a Patent for their sale of Pardons;
They make it fuel for Purgatory; They draw it to the Invocation of Saints; They make it as a Patent for their sale of Pardons;
pns32 vvb pn31 n1 p-acp n1; pns32 vvb pn31 p-acp dt n1 pp-f n2; pns32 vvb pn31 p-acp dt n1 p-acp po32 n1 pp-f n2;
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They give it strength to carry up our Prayers to the Saints, and to conveigh their Merits to us on earth;
They give it strength to carry up our Prayers to the Saints, and to convey their Merits to us on earth;
pns32 vvb pn31 n1 pc-acp vvi a-acp po12 n2 p-acp dt n2, cc pc-acp vvi po32 n2 p-acp pno12 p-acp n1;
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They temper it to that heat to draw up the bloud of Martyrs and the Works of Supererogating Christians into the treasury of the Church,
They temper it to that heat to draw up the blood of Martyrs and the Works of Supererogating Christians into the treasury of the Church,
pns32 vvb pn31 p-acp d n1 pc-acp vvi a-acp dt n1 pp-f n2 cc dt vvz pp-f j-vvg np1 p-acp dt n1 pp-f dt n1,
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and then shower them down in Pardons and Indulgences.
and then shower them down in Pardons and Indulgences.
cc av vvb pno32 a-acp p-acp n2 cc n2.
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So that he that reads them, and weighs their proofs, would wonder that men of great name for learning should publish such trash, and make it saleable;
So that he that reads them, and weighs their proofs, would wonder that men of great name for learning should publish such trash, and make it saleable;
av cst pns31 cst vvz pno32, cc vvz po32 n2, vmd vvi d n2 pp-f j n1 p-acp n1 vmd vvi d n1, cc vvi pn31 j;
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and more, that any man should be so simple as to buy at their market.
and more, that any man should be so simple as to buy At their market.
cc av-dc, cst d n1 vmd vbi av j c-acp pc-acp vvi p-acp po32 n1.
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It is, say they, the general property of the Church that one member must be helped by another; It is, say they, the general property of the Church that one member must be helped by Another;
pn31 vbz, vvb pns32, dt j n1 pp-f dt n1 cst pi n1 vmb vbi vvn p-acp j-jn;
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Therefore one member may suffer punishment for another. Again; One man may bear anothers burden; Therefore he may bear his brothers sin. Therefore one member may suffer punishment for Another. Again; One man may bear another's burden; Therefore he may bear his Brother's since.
av crd n1 vmb vvi n1 p-acp j-jn. av; crd n1 vmb vvi j-jn n1; av pns31 vmb vvi po31 ng1 n1.
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It were even as good an argument to say, He is my Brother; Therefore he is my Mediatour.
It were even as good an argument to say, He is my Brother; Therefore he is my Mediator.
pn31 vbdr av p-acp j dt n1 pc-acp vvi, pns31 vbz po11 n1; av pns31 vbz po11 n1.
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Nobis non licet esse tam disertis. We Schismaticks dare not pretend to such subtilty and wit.Nobis non licet esse tam disertis. We Schismatics Dare not pretend to such subtlety and wit.
fw-la fw-fr fw-la fw-la fw-la n2. pns12 n2-jn vvb xx vvi p-acp d n1 cc n1.
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We are taught to distinguish between the duties of Charity and the office of Mediation. The unction we have from the Head alone;
We Are taught to distinguish between the duties of Charity and the office of Mediation. The unction we have from the Head alone;
pns12 vbr vvn pc-acp vvi p-acp dt n2 pp-f n1 cc dt n1 pp-f n1. dt n1 pns12 vhb p-acp dt n1 av-j;
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but the Members may anoint one another with that oyl of Charity.
but the Members may anoint one Another with that oil of Charity.
cc-acp dt n2 vmb vvi pi j-jn p-acp d n1 pp-f n1.
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Though I cannot suffer for my brother, yet I may bear for him, even bear his burden.
Though I cannot suffer for my brother, yet I may bear for him, even bear his burden.
cs pns11 vmbx vvi p-acp po11 n1, av pns11 vmb vvi p-acp pno31, av vvb po31 n1.
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Though I cannot merit for him, I may work for him. Though I cannot satisfie for him, I may pray for him.
Though I cannot merit for him, I may work for him. Though I cannot satisfy for him, I may pray for him.
cs pns11 vmbx vvi p-acp pno31, pns11 vmb vvi p-acp pno31. cs pns11 vmbx vvi p-acp pno31, pns11 vmb vvi p-acp pno31.
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Though there be no profit in my dust, yet there may be in my memory, in the memory of my conversation, my counsel, my example.
Though there be no profit in my dust, yet there may be in my memory, in the memory of my Conversation, my counsel, my Exampl.
cs pc-acp vbb dx n1 p-acp po11 n1, av pc-acp vmb vbi p-acp po11 n1, p-acp dt n1 pp-f po11 n1, po11 n1, po11 n1.
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In this duty high and low, rich and poor, learned and ignorant, all are equal.
In this duty high and low, rich and poor, learned and ignorant, all Are equal.
p-acp d n1 j cc j, j cc j, j cc j, d vbr j-jn.
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All have one Father, who hears the low as well as the high, the poor as well as the rich,
All have one Father, who hears the low as well as the high, the poor as well as the rich,
av-d vhb crd n1, r-crq vvz dt j c-acp av c-acp dt j, dt j c-acp av c-acp dt j,
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and the ideot as well as the great clerk. Nihil iniquius fide, si tantùm in eruditos caderet;
and the idiot as well as the great clerk. Nihil iniquius fide, si tantùm in Eruditos caderet;
cc dt n1 c-acp av c-acp dt j n1. fw-la fw-la fw-la, fw-la fw-la p-acp n2 n1;
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Faith and Religion were the unjustest things in the world, if no place were a fit habitation for them but the breast of a Rabbi or a Potentate. No;
Faith and Religion were the unjustest things in the world, if no place were a fit habitation for them but the breast of a Rabbi or a Potentate. No;
n1 cc n1 vbdr dt js n2 p-acp dt n1, cs dx n1 vbdr dt j n1 p-acp pno32 p-acp dt n1 pp-f dt n1 cc dt n1. uh-dx;
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God is our Father; and every man claims an equal title to him. Licet parva rati portum subire;
God is our Father; and every man claims an equal title to him. Licet parva Rati portum subire;
np1 vbz po12 n1; cc d n1 vvz dt j-jn n1 p-acp pno31. fw-la fw-la fw-la fw-la fw-la;
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In the smallest bark and weakest vessel we may sail to the haven where we would be:
In the Smallest bark and Weakest vessel we may sail to the Haven where we would be:
p-acp dt js n1 cc js n1 pns12 vmb vvi p-acp dt n1 c-crq pns12 vmd vbi:
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And we have winds from every point, the prayers of the whole Church, to drive us.
And we have winds from every point, the Prayers of the Whole Church, to drive us.
cc pns12 vhb n2 p-acp d n1, dt n2 pp-f dt j-jn n1, pc-acp vvi pno12.
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We have already shewed you what may raise our hope and confidence when we pray,
We have already showed you what may raise our hope and confidence when we pray,
pns12 vhb av vvn pn22 r-crq vmb vvi po12 n1 cc n1 c-crq pns12 vvb,
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even the name of Father â–ª For what will not a father give to his children? But we must now present God in his Majesty, to strike us with fear:
even the name of Father â–ª For what will not a father give to his children? But we must now present God in his Majesty, to strike us with Fear:
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that so our Fear may temper our Hope, that it be not too saucy and familiar;
that so our fear may temper our Hope, that it be not too saucy and familiar;
cst av po12 n1 vmb vvi po12 n1, cst pn31 vbb xx av j cc j-jn;
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and our Hope may warm and comfort our Fear, that it be not too chill and cold, and end in Despair.
and our Hope may warm and Comfort our fear, that it be not too chill and cold, and end in Despair.
cc po12 n1 vmb vvi cc vvi po12 n1, cst pn31 vbb xx av j-jn cc j-jn, cc vvi p-acp n1.
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I dare speak to God, because he is our Father; but I speak in trembling,
I Dare speak to God, Because he is our Father; but I speak in trembling,
pns11 vvb vvi p-acp np1, c-acp pns31 vbz po12 n1; p-acp pns11 vvb p-acp j-vvg,
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because of his Majesty, because he is in heaven. And these two make a glorious mixture.
Because of his Majesty, Because he is in heaven. And these two make a glorious mixture.
c-acp pp-f po31 n1, c-acp pns31 vbz p-acp n1. cc d crd vvi dt j n1.
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There be many things which in themselves may be hurtful; yet being tempered and mixt together are very cordial and wholesome.
There be many things which in themselves may be hurtful; yet being tempered and mixed together Are very cordial and wholesome.
pc-acp vbi d n2 r-crq p-acp px32 vmb vbb j; av vbg vvn cc vvn av vbr av j cc j.
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Fear and Hope, which in their excess are as deleterial as poyson, being compounded and mingled may be an antidote.
fear and Hope, which in their excess Are as deleterial as poison, being compounded and mingled may be an antidote.
n1 cc n1, r-crq p-acp po32 n1 vbr a-acp j-jn c-acp n1, vbg vvn cc vvn vmb vbi dt n1.
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Fear bridles my Hope, that I do not presume; and Hope upholds my Fear, that I do not despair.
fear bridles my Hope, that I do not presume; and Hope upholds my fear, that I do not despair.
n1 vvz po11 n1, cst pns11 vdb xx vvi; cc n1 vvz po11 n1, cst pns11 vdb xx vvi.
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Fear qualifies my Hope, and Hope my Fear. Hope encourageth us to speak, Fear composeth our language.
fear Qualifies my Hope, and Hope my fear. Hope Encourageth us to speak, fear composeth our language.
n1 vvz po11 n1, cc vvb po11 n1. n1 vvz pno12 pc-acp vvi, n1 vvz po12 n1.
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Hope runs to God as a Father; Fear moderateth her pace, because he is in heaven. We are too ready to call him Father, to frame unto our selves a facile and easie God, a God that will welcome us upon any terms:
Hope runs to God as a Father; fear moderateth her pace, Because he is in heaven. We Are too ready to call him Father, to frame unto our selves a facile and easy God, a God that will welcome us upon any terms:
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but we must remember also that he is in heaven, a God of state and magnificence, qui solet difficilem habere januam, whose gates open not streight at the sound of Pater noster, Deum non esse perfunctoriè salutandum, as Pythagoras speaks, that God will not be spoken to in the by and passage,
but we must Remember also that he is in heaven, a God of state and magnificence, qui Solent difficilem habere januam, whose gates open not straight At the found of Pater Noster, God non esse perfunctoriè salutandum, as Pythagoras speaks, that God will not be spoken to in the by and passage,
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but requires that our addresses unto him be accurate with fear and reverence.
but requires that our Addresses unto him be accurate with Fear and Reverence.
cc-acp vvz d po12 n2 p-acp pno31 vbb j p-acp n1 cc n1.
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Hope and Fear, Love and Reverence, Boldness and Amazement, Confusion and Confidence, these are the wings on which our Devotion is carried and towres up a loft, till it rest in the bosome of our Father which is in heaven.
Hope and fear, Love and reverence, Boldness and Amazement, Confusion and Confidence, these Are the wings on which our Devotion is carried and towers up a loft, till it rest in the bosom of our Father which is in heaven.
n1 cc n1, n1 cc n1, n1 cc n1, n1 cc n1, d vbr dt n2 p-acp r-crq po12 n1 vbz vvn cc n2 p-acp dt n1, c-acp pn31 n1 p-acp dt n1 pp-f po12 n1 r-crq vbz p-acp n1.
(40) sermon (DIV1)
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God is within all things, yet not shut-up; he is without all things, yet not excluded;
God is within all things, yet not shutup; he is without all things, yet not excluded;
np1 vbz p-acp d n2, av xx j; pns31 vbz p-acp d n2, av xx vvn;
(40) sermon (DIV1)
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And now let us lift-up our eyes to the hills from whence cometh our salvation, even to the throne of God and seat of his Majesty;
And now let us lift-up our eyes to the hills from whence comes our salvation, even to the throne of God and seat of his Majesty;
cc av vvb pno12 j po12 n2 p-acp dt n2 p-acp c-crq vvz po12 n1, av p-acp dt n1 pp-f np1 cc n1 pp-f po31 n1;
(40) sermon (DIV1)
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but not to make too curious a search how God is in heaven, but with reverence rather to stand at distance,
but not to make too curious a search how God is in heaven, but with Reverence rather to stand At distance,
cc-acp xx pc-acp vvi av j dt n1 c-crq np1 vbz p-acp n1, cc-acp p-acp n1 av-c pc-acp vvi p-acp n1,
(40) sermon (DIV1)
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and put-on humility equal to our administration;
and put-on humility equal to our administration;
cc zz n1 j-jn p-acp po12 n1;
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not to come near and touch this mount, for fear we be struck through with a dart.
not to come near and touch this mount, for Fear we be struck through with a dart.
xx pc-acp vvi av-j cc vvb d n1, p-acp n1 pns12 vbb vvn a-acp p-acp dt n1.
(40) sermon (DIV1)
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Nunquam verecundiores esse debemus quam cùm de Diis agitur, saith Aristotle in Seneca; Modesty never better becomes us then when we speak of God. Never verecundiores esse debemus quam cùm de Dis agitur, Says Aristotle in Senecca; Modesty never better becomes us then when we speak of God.
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(40) sermon (DIV1)
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We enter Temples with a composed countenance;
We enter Temples with a composed countenance;
pns12 vvb n2 p-acp dt j-vvn n1;
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vultum submittimus, togam adducimus, we cast down our looks, we gather our garments together, and every gesture is an argument of our reverence.vultum submittimus, togam adducimus, we cast down our looks, we gather our garments together, and every gesture is an argument of our Reverence.
fw-la fw-la, n1 fw-la, pns12 vvd a-acp po12 n2, pns12 vvb po12 n2 av, cc d n1 vbz dt n1 pp-f po12 n1.
(40) sermon (DIV1)
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Where the object is so glorious, our eyes must needs dazle. Gods Essence and Perfection is higher then heaven; what canst thou do deeper than hell; what canst thou know;
Where the Object is so glorious, our eyes must needs dazzle. God's Essence and Perfection is higher then heaven; what Canst thou do Deeper than hell; what Canst thou know;
c-crq dt n1 vbz av j, po12 n2 vmb av vvi. npg1 n1 cc n1 vbz jc cs n1; q-crq vm2 pns21 vdi jc-jn cs n1; q-crq vm2 pns21 vvi;
(40) sermon (DIV1)
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12473
The measure thereof is longer than the earth, and broader than the Sea: What line wilt thou use? De Deo vel verum dicere, periculum; The measure thereof is longer than the earth, and Broader than the Sea: What line wilt thou use? De God vel verum dicere, periculum;
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(40) sermon (DIV1)
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We dangerously mistake our selves even when we speak the truth of God. That God is, that he is infinite and imcomprehensible, NONLATINALPHABET, even our Fye will teach us,
We dangerously mistake our selves even when we speak the truth of God. That God is, that he is infinite and Incomprehensible,, even our Fie will teach us,
pns12 av-j vvb po12 n2 av c-crq pns12 vvb dt n1 pp-f np1. cst np1 vbz, cst pns31 vbz j cc j,, av po12 uh vmb vvi pno12,
(40) sermon (DIV1)
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and the very law of Nature manifest: and the very law of Nature manifest:
cc dt j n1 pp-f n1 j:
(40) sermon (DIV1)
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But how he is in heaven, he is on the earth, how every-where, no mortal Eye can discern, no Reason demonstrate.
But how he is in heaven, he is on the earth, how everywhere, no Mortal Eye can discern, no Reason demonstrate.
cc-acp c-crq pns31 vbz p-acp n1, pns31 vbz p-acp dt n1, c-crq j, dx j-jn n1 vmb vvi, dx n1 vvi.
(40) sermon (DIV1)
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12477
If we could perchance utter it, yet we could not understand it, saith Nazianzene, Crat. 34. if we had been ravisht with St. Paul into the Third heaven,
If we could perchance utter it, yet we could not understand it, Says Nazianzene, Crat 34. if we had been ravished with Saint Paul into the Third heaven,
cs pns12 vmd av vvi pn31, av pns12 vmd xx vvi pn31, vvz np1, np1 crd cs pns12 vhd vbn vvn p-acp n1 np1 p-acp dt ord n1,
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yet we could not utter it.
yet we could not utter it.
av pns12 vmd xx vvi pn31.
(40) sermon (DIV1)
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Indeed it is most true what Tertullian urgeth against Hermogenes, Alium Deum facit, quem aliter cognoscit;
Indeed it is most true what Tertullian urges against Hermogenes, Alium God facit, Whom aliter cognoscit;
np1 pn31 vbz av-ds j r-crq np1 vvz p-acp np1, np1 fw-la fw-la, fw-la fw-la fw-la;
(40) sermon (DIV1)
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He maketh another God who conceives of him otherwise then as he is: But no river can rise higher than its spring and fountain;
He makes Another God who conceives of him otherwise then as he is: But no river can rise higher than its spring and fountain;
pns31 vvz j-jn n1 r-crq vvz pp-f pno31 av av c-acp pns31 vbz: cc-acp dx n1 vmb vvi av-jc cs po31 n1 cc n1;
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nor can we raise our knowledge above that light which is afforded us. God is infinite;
nor can we raise our knowledge above that Light which is afforded us. God is infinite;
ccx vmb pns12 vvi po12 n1 p-acp d n1 r-crq vbz vvn pno12. np1 vbz j;
(40) sermon (DIV1)
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12482
and the most certain kdowledge we have is, that he i• infinite. The light which we have is but lightning, which is sudden and not permanent;
and the most certain kdowledge we have is, that he i• infinite. The Light which we have is but lightning, which is sudden and not permanent;
cc dt av-ds j n1 pns12 vhb vbz, cst pns31 n1 j. dt n1 r-crq pns12 vhb vbz p-acp n1, r-crq vbz j cc xx j;
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enough to draw us after him, because we conceive something of him; and enough to strike us with admiration, because we conceive so little.
enough to draw us After him, Because we conceive something of him; and enough to strike us with admiration, Because we conceive so little.
d pc-acp vvi pno12 p-acp pno31, c-acp pns12 vvb pi pp-f pno31; cc av-d pc-acp vvi pno12 p-acp n1, c-acp pns12 vvb av j.
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It fares with us in the pursuit of these profound mysteries as with those who labor in rich mines:
It fares with us in the pursuit of these profound Mysteres as with those who labour in rich mines:
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NONLATINALPHABET, But the most perfect thing in the world is the knowledge of God.
, But the most perfect thing in the world is the knowledge of God.
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When we digg too deep, we meet with poysonous damps and foggs instead of treasure; when we labor above, we find less metal, but more safety.
When we dig too deep, we meet with poisonous damps and fogs instead of treasure; when we labour above, we find less metal, but more safety.
c-crq pns12 vvb av j-jn, pns12 vvb p-acp j n2-jn cc n2 av pp-f n1; c-crq pns12 vvb a-acp, pns12 vvb dc n1, cc-acp dc n1.
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Dangerous it is for a weak brain to wade too far into the doings of the Most high:
Dangerous it is for a weak brain to wade too Far into the doings of the Most high:
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We are most safely eloquent concerning his secrets when we are silent.
We Are most safely eloquent Concerning his secrets when we Are silent.
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How great God is, What is his measure and essence, and How it is in any place, or every place, NONLATINALPHABET, saith Basile;How great God is, What is his measure and essence, and How it is in any place, or every place,, Says Basil;
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as it is not safe to ask, so it is impossible to answer: NONLATINALPHABET. My sheep hear my voice, saith Christ:
as it is not safe to ask, so it is impossible to answer:. My sheep hear my voice, Says christ:
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NONLATINALPHABET, THEY HEAR, saith he, not, DISPUTE.
, THEY HEAR, Says he, not, DISPUTE.
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Yet how have men attempted to fly without wings, and wade in those depths which are unfordable!
Yet how have men attempted to fly without wings, and wade in those depths which Are unfordable!
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to dispute of Gods Essense his Immensity, his Ubiquity; of the Nature of Angels, of their Motion, of their Locality;
to dispute of God's Essence his Immensity, his Ubiquity; of the Nature of Angels, of their Motion, of their Locality;
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nay, de loquutione Angelorum, of their Language, and how that they communicate their minds one to another.
nay, de loquutione Angels, of their Language, and how that they communicate their minds one to Another.
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When we ask them how the Body of Christ is seated in the Eucharist, they will tell us that it •s there as the Spirits and glorified Bodies are in the place which they possess. Tertius è caelo cecidit Cato.
When we ask them how the Body of christ is seated in the Eucharist, they will tell us that it •s there as the Spirits and glorified Bodies Are in the place which they possess. Tertius è caelo cecidit Cato.
c-crq pns12 vvb pno32 c-crq dt n1 pp-f np1 vbz vvn p-acp dt n1, pns32 vmb vvi pno12 d pn31 vbz a-acp p-acp dt n2 cc vvn n2 vbr p-acp dt n1 r-crq pns32 vvb. fw-la fw-la fw-la fw-la np1.
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Have these men lately descended, like a second Paul, out of the third heaven, and from thence made this discovery? By what means could they attain to this knowledge.
Have these men lately descended, like a second Paul, out of the third heaven, and from thence made this discovery? By what means could they attain to this knowledge.
vhb d n2 av-j vvn, av-j dt ord np1, av pp-f dt ord n1, cc p-acp av vvd d n1? p-acp r-crq n2 vmd pns32 vvi p-acp d n1.
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What light have they in Scripture to direct them to the knowledge of the manner of location and site which Spirits and glorified Bodies have? St Paul hath long since past his censure upon them;
What Light have they in Scripture to Direct them to the knowledge of the manner of location and site which Spirits and glorified Bodies have? Saint Paul hath long since passed his censure upon them;
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They thrust themselves into things they have not seen, and upon a false shew of knowledge abuse easie hearers;They thrust themselves into things they have not seen, and upon a false show of knowledge abuse easy hearers;
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and of things they know not adventure to speak they care not what.
and of things they know not adventure to speak they care not what.
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The Philosopher will tell us that men who neglect their private affairs, are commonly overbusie in the examining of publick proceedings.
The Philosopher will tell us that men who neglect their private affairs, Are commonly overbusy in the examining of public proceedings.
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They will teach Kings how to rule, and Judges how to determine, and are well skilled in every mans duty but their own.
They will teach Kings how to Rule, and Judges how to determine, and Are well skilled in every men duty but their own.
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The same befalls us in our pursuit of divine knowledge:
The same befalls us in our pursuit of divine knowledge:
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Did every man walk according to that measure of knowledge he hath, we should not be so busily to find out more light to walk by.
Did every man walk according to that measure of knowledge he hath, we should not be so busily to find out more Light to walk by.
vdd d n1 vvi vvg p-acp d n1 pp-f n1 pns31 vhz, pns12 vmd xx vbi av av-j pc-acp vvi av av-dc j pc-acp vvi p-acp.
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Did we adde to our faith virtue, and to our knowledge temperance, we should not multiply questions so fast, which vanish into nothing,
Did we add to our faith virtue, and to our knowledge temperance, we should not multiply questions so fast, which vanish into nothing,
vdd po12 vvi p-acp po12 n1 n1, cc p-acp po12 n1 n1, pns12 vmd xx vvi n2 av av-j, r-crq vvb p-acp pix,
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he is above all things, yet not exalted; and he is below all things, yet not depressed.
he is above all things, yet not exalted; and he is below all things, yet not depressed.
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and when they make most noyse do nothing but sound, quae animum non faciunt, quià non habent, which can give us no light and spirit, because they have it not.
and when they make most noise do nothing but found, Quae animum non faciunt, quià non habent, which can give us no Light and Spirit, Because they have it not.
cc c-crq pns32 vvb av-ds n1 vdb pix cc-acp n1, fw-la fw-la fw-la fw-la, fw-fr fw-fr fw-la, r-crq vmb vvi pno12 dx n1 cc n1, c-acp pns32 vhb pn31 xx.
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Did we enter that effectual door which lyeth open unto us, our Curiosity would not venture so often at the needless eye.
Did we enter that effectual door which lies open unto us, our Curiosity would not venture so often At the needless eye.
vdd pns12 vvi d j n1 r-crq vvz j p-acp pno12, po12 n1 vmd xx vvi av av p-acp dt j n1.
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A strange thing it is that men should be so bold to attempt that which before they attempt they know impossible.
A strange thing it is that men should be so bold to attempt that which before they attempt they know impossible.
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We will struggle no longer with these practises. The Stoick said well, Non debet excusationes vitio philosophia suggerere;
We will struggle no longer with these practises. The Stoic said well, Non debet excusationes vitio philosophia suggerere;
pns12 vmb vvi av-dx av-jc p-acp d n2. dt jp vvd av, fw-fr fw-la fw-la fw-la fw-la fw-la;
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It is never worse with Philosophy then when she is made in suggest excuses for Sin. And it hath been alwayes the bane of Divinity to make Reverence and Respect a pretense for Blasphemy.
It is never Worse with Philosophy then when she is made in suggest excuses for Sin. And it hath been always the bane of Divinity to make reverence and Respect a pretense for Blasphemy.
pn31 vbz av av-jc p-acp n1 av c-crq pns31 vbz vvn p-acp vvi n2 p-acp np1 cc pn31 vhz vbn av dt n1 pp-f n1 pc-acp vvi n1 cc n1 dt n1 p-acp n1.
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Those Arians did less hurt, saith St. Ambrose, who denyed the Divinity of the Son,
Those Arians did less hurt, Says Saint Ambrose, who denied the Divinity of the Son,
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because they would not believe it, than those who in civility denyed it, because they would not make him subject to concupiscence,
Because they would not believe it, than those who in civility denied it, Because they would not make him Subject to concupiscence,
c-acp pns32 vmd xx vvi pn31, cs d r-crq p-acp n1 vvd pn31, c-acp pns32 vmd xx vvi pno31 vvi p-acp n1,
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as Man. For these men colendo Deum violant, violate the honor of God which they pretend they tender,
as Man. For these men Colendo God violant, violate the honour of God which they pretend they tender,
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and never wrong him more than with reverence and a complement.
and never wrong him more than with Reverence and a compliment.
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Impossible it is that God should withdraw his presence from any thing, because the very substance of God is infinite.
Impossible it is that God should withdraw his presence from any thing, Because the very substance of God is infinite.
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He filleth heaven and earth, and yet he takes up no room in either.
He fills heaven and earth, and yet he Takes up no room in either.
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His Substance is immaterial, pure, and so incomprehensible in this world, that although no part of us be ever absent from him, who is present to every particular thing,
His Substance is immaterial, pure, and so incomprehensible in this world, that although no part of us be ever absent from him, who is present to every particular thing,
po31 n1 vbz j, j, cc av j p-acp d n1, cst cs dx n1 pp-f pno12 vbi av j p-acp pno31, r-crq vbz j p-acp d j n1,
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yet his presence we discern no further than only that he is present: which partly by reason, but most perfectly by faith, we know to be most certain.
yet his presence we discern no further than only that he is present: which partly by reason, but most perfectly by faith, we know to be most certain.
av po31 n1 pns12 vvb av-dx av-jc cs j cst pns31 vbz j: r-crq av p-acp n1, cc-acp av-ds av-j p-acp n1, pns12 vvb pc-acp vbi av-ds j.
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He is NONLATINALPHABET, open to our sight, that we may see him, and yet NONLATINALPHABET, lyeth hid in darkness as in a Pavilion, that we may believe more than we see.
He is, open to our sighed, that we may see him, and yet, lies hid in darkness as in a Pavilion, that we may believe more than we see.
pns31 vbz, j p-acp po12 n1, cst pns12 vmb vvi pno31, cc av, vvz vvn p-acp n1 c-acp p-acp dt n1, cst pns12 vmb vvi av-dc cs pns12 vvb.
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He doth not fill the world as Water, or Ayr, or the very Light;
He does not fill the world as Water, or Air, or the very Light;
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that he should fill the lesser part of the world with the lesser part of himself,
that he should fill the lesser part of the world with the lesser part of himself,
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and the greater part with a greater proportion. Novit ubique totus esse, & nullo contineri loco:
and the greater part with a greater proportion. Novit ubique totus esse, & nullo contineri loco:
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He is every where, yet included in no place. He comes to us, but not recedes from where he is;
He is every where, yet included in no place. He comes to us, but not recedes from where he is;
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nor when he with-draws, doth he forsake the place to which he came, saith St. Augustine.nor when he withdraws, does he forsake the place to which he Come, Says Saint Augustine.
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Deus est intra omnia, non tamen inclusus; extrà omnia, sed non exclusus; infra omnia, sed non depressus; supra omnia, sed non elevatus: Deus est intra omnia, non tamen inclusus; extrà omnia, sed non exclusus; infra omnia, sed non depressus; supra omnia, sed non Elevatus:
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la; fw-la fw-la, fw-la fw-fr fw-la; fw-la fw-la, fw-la fw-fr fw-la; fw-la fw-la, fw-la fw-fr fw-la:
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From the Infinity of his Substance, follows necessarily the Immensity; I fill heaven and earth, saith God.
From the Infinity of his Substance, follows necessarily the Immensity; I fill heaven and earth, Says God.
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St. Augustine in his Confessions considered the World as a Sponge which the infinite sea of Gods Essence did compass and fill.
Saint Augustine in his Confessions considered the World as a Sponge which the infinite sea of God's Essence did compass and fill.
n1 np1 p-acp po31 n2 vvd dt n1 p-acp dt n1 r-crq dt j n1 pp-f npg1 n1 vdd vvi cc vvi.
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Trismegistus conceived that God was a Sphere or Circle cujus centrum est ubique circumferentia nusquam, whose Center is every where, and Circumference no where:
Trismegistus conceived that God was a Sphere or Circle cujus centrum est ubique circumferentia nusquam, whose Centre is every where, and Circumference no where:
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which doth most fitly express it.
which does most fitly express it.
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For there is not the least particle of this sphaerical world but it is supported by the unity of Gods Essence, as by an internal Center;
For there is not the least particle of this spherical world but it is supported by the unity of God's Essence, as by an internal Centre;
p-acp pc-acp vbz xx dt ds n1 pp-f d j n1 p-acp pn31 vbz vvn p-acp dt n1 pp-f npg1 n1, c-acp p-acp dt j n1;
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and yet neither the circumference of this world, nor any circumference which we can conceive, can circumscribe his essential Presence,
and yet neither the circumference of this world, nor any circumference which we can conceive, can circumscribe his essential Presence,
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so as we may say, Thus far it reacheth, and no further.
so as we may say, Thus Far it reaches, and no further.
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12533
And this is it which the Schools do mean when they say, that as Gods Essence susteins and upholds all things,
And this is it which the Schools do mean when they say, that as God's Essence sustains and upholds all things,
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so it doth also contein and compass all things which either are or may be, not corporally,
so it does also contain and compass all things which either Are or may be, not corporally,
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but spiritually, as Eternity doth all times.
but spiritually, as Eternity does all times.
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There is no part of the Heaven, there is no part of the Earth, in which God is not according to his Essence,
There is no part of the Heaven, there is no part of the Earth, in which God is not according to his Essence,
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12537
and out of which he is not according to his essence; in qua non est totus, & extra quam non est totus, as they speak.
and out of which he is not according to his essence; in qua non est totus, & extra quam non est totus, as they speak.
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Cùm dicitur totus esse in mundo denotatur non aggregatio partium, sed privatio diminutionis, saith Parisientis;Cùm dicitur totus esse in mundo denotatur non aggregatio partium, sed Privatio diminutionis, Says Parisientis;
fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvz np1;
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12539
When God is said to be all in every place, we understand not any aggregation of parts, but privation of diminution;
When God is said to be all in every place, we understand not any aggregation of parts, but privation of diminution;
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so that his Essence without any diminution or division is in every place:
so that his Essence without any diminution or division is in every place:
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12541
The Angels are not circumscribed, yet being finite treasures, they are said to be in uno loco, quod non sint in alio, saith Aquinas;
The Angels Are not circumscribed, yet being finite treasures, they Are said to be in Uno loco, quod non sint in Alio, Says Aquinas;
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no otherwise in one place, but in that they are not in another, and cannot be every where.
no otherwise in one place, but in that they Are not in Another, and cannot be every where.
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12543
Homo, cum alicubi est, tum alibi non erit, saith Hilary, lib. 8. De Trin. When a man is in this place, he cannot be in that.Homo, cum Alicubi est, tum alibi non erit, Says Hilary, lib. 8. De Trin. When a man is in this place, he cannot be in that.
fw-la, fw-la n2 fw-la, fw-la fw-la fw-la fw-la, vvz np1, n1. crd fw-fr np1 c-crq dt n1 vbz p-acp d n1, pns31 vmbx vbi p-acp d.
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Infirma ad id natura ejus ut ubique sit, qui insistens alicubi sit; For his nature is uncapable of being every where who is conteined any where.Infirma ad id Nature His ut ubique sit, qui insistens Alicubi fit; For his nature is uncapable of being every where who is contained any where.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la n2 vvi; p-acp po31 n1 vbz j pp-f vbg d r-crq r-crq vbz vvn d c-crq.
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Deus autem immensae virtutis vivens potestas, quae nusquam non adsit, nec desit usquam; Deus autem immensae virtue Living potestas, Quae nusquam non Adsit, nec desit usquam;
fw-la fw-la fw-la fw-la vvz fw-la, fw-la fw-la fw-la fw-la, fw-la vvi fw-la;
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But God, who is a living Power of immense virtue, is so present to every place that he is absent from no place.
But God, who is a living Power of immense virtue, is so present to every place that he is absent from no place.
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Who insinuates himself by those things which he hath made, ut ubi sua insint, ipse esse intelligatur, that where the works of his hands are he may be understood to be there also.
Who insinuates himself by those things which he hath made, ut ubi sua insint, ipse esse intelligatur, that where the works of his hands Are he may be understood to be there also.
q-crq vvz px31 p-acp d n2 r-crq pns31 vhz vvn, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, cst c-crq dt n2 pp-f po31 n2 vbr pns31 vmb vbi vvn pc-acp vbi a-acp av.
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Therefore as he hath NONLATINALPHABET, an Infinity exceeding all essence, so he hath also NONLATINALPHABET, an Essence present every where, and yet in no place.
Therefore as he hath, an Infinity exceeding all essence, so he hath also, an Essence present every where, and yet in no place.
av c-acp pns31 vhz, dt crd vvg d n1, av pns31 vhz av, dt n1 vvb d q-crq, cc av p-acp dx n1.
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As he is eternal, so he is omni-present.
As he is Eternal, so he is omnipresent.
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As Seneca saith excellently, Nulla immortalitas cum exceptione est, nec quicquam noxium aeterno, Immortality is not with exception,
As Senecca Says excellently, Nulla immortalitas cum exception est, nec quicquam noxium aeterno, Immortality is not with exception,
p-acp np1 vvz av-j, fw-la fw-la fw-la n1 fw-la, fw-la fw-la fw-la fw-it, n1 vbz xx p-acp n1,
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nor can any thing destroy that which is eternal; so may we, Nulla infinitas cum exceptione, No Infinity admits of exception.
nor can any thing destroy that which is Eternal; so may we, Nulla infinitas cum exception, No Infinity admits of exception.
ccx vmb d n1 vvi d r-crq vbz j; av vmb pns12, fw-la fw-la fw-la n1, dx crd vvz pp-f n1.
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For that which is infinite must needs be immense; nor is it so in one place that any other place is excepted:
For that which is infinite must needs be immense; nor is it so in one place that any other place is excepted:
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but it is so within all things that it conteins them; and so without, that it concludeth and compasseth them;
but it is so within all things that it contains them; and so without, that it Concludeth and Compasseth them;
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NONLATINALPHABET, as Athanasius speaks, within all things, yet not included in any thing.
, as Athanasius speaks, within all things, yet not included in any thing.
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God then is in heaven; but not so that his Majesty is confined to that place.
God then is in heaven; but not so that his Majesty is confined to that place.
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For the heaven, even the heaven of heavens, cannot contain him. The subject is of a high nature, and the way rough and rugged;
For the heaven, even the heaven of heavens, cannot contain him. The Subject is of a high nature, and the Way rough and rugged;
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but we have paced it over with what smoothness and plainness we could.
but we have paced it over with what smoothness and plainness we could.
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You may perhaps bespeak me, as Alexander did his Master Aristotle, Doce nos facilia, teach us those things which are easie.
You may perhaps bespeak me, as Alexander did his Master Aristotle, Doce nos facilia, teach us those things which Are easy.
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Multa inutilia & inefficacia sola subtilitas facit, The subtilty of the matter and the obscurity of the delivery make many things want their efficacy:Multa inutilia & inefficacia sola subtilitas facit, The subtlety of the matter and the obscurity of the delivery make many things want their efficacy:
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It is so in Divinity as well as Philosophy. I confess it: But yet our discourse cannot be plainer than the subject will permit.
It is so in Divinity as well as Philosophy. I confess it: But yet our discourse cannot be plainer than the Subject will permit.
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And I am sure no auditory should be unfit for such a lesson, because I know this lesson is not unfit for any auditory.
And I am sure no auditory should be unfit for such a Lesson, Because I know this Lesson is not unfit for any auditory.
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Aristotle was wont to divide his lectures into Acroamatical and Exoterical; Some of them conteined choice matter, which he privately read to a select auditory;
Aristotle was wont to divide his Lectures into Acroamatical and Exoterical; some of them contained choice matter, which he privately read to a select auditory;
np1 vbds j pc-acp vvi po31 n2 p-acp j cc j; d pp-f pno32 vvd j n1, r-crq pns31 av-j vvd p-acp dt j j;
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others of them but ordinary stuff, and were promiscuously exposed to the hearing of all that would come.
Others of them but ordinary stuff, and were promiscuously exposed to the hearing of all that would come.
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But it is not so in our Christian Philosophy:
But it is not so in our Christian Philosophy:
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We read no Acroamatical lectures, but open all truths as far as it hath pleased the King of heaven to reveal them:
We read no Acroamatical Lectures, but open all truths as Far as it hath pleased the King of heaven to reveal them:
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Nor must any man take them as things out of his sphere, and above his reach.
Nor must any man take them as things out of his sphere, and above his reach.
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Besides, it is our duty to take from you all gross and carnal conceits of God.
Beside, it is our duty to take from you all gross and carnal conceits of God.
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And we have just cause to fear that some are little better perswaded of God than the ancient Anthropomorphites, who thought that God hath hands and feet,
And we have just cause to Fear that Some Are little better persuaded of God than the ancient Anthropomorphites, who Thought that God hath hands and feet,
cc pns12 vhb j n1 pc-acp vvi cst d vbr av-j av-jc vvn pp-f np1 cs dt j np1, r-crq vvd cst np1 vhz n2 cc n2,
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and is in outward shape proportioned unto us.
and is in outward shape proportioned unto us.
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If you yet doubt of the use of this, the Prophet David shall most pathetically apply it for me;
If you yet doubt of the use of this, the Prophet David shall most pathetically apply it for me;
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Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven: Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven:
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if I make my bed in hell, behold, thou art there.
if I make my Bed in hell, behold, thou art there.
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If I take the wings of the morning, and dwell in the utmost parts of the sea,
If I take the wings of the morning, and dwell in the utmost parts of the sea,
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even there shall thy hand lead me, and thy right hand shall hold me. even there shall thy hand led me, and thy right hand shall hold me.
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Now nothing can be of greater force to restrain us from sin then a strong perswasion and assurance that whatsoever we do or think lyeth open to the view and survey of some Eye that is over us.
Now nothing can be of greater force to restrain us from since then a strong persuasion and assurance that whatsoever we do or think lies open to the view and survey of Some Eye that is over us.
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Secrecy is much desired amongst men: and there is no such fomenter of evil actions as it is:
Secrecy is much desired among men: and there is no such fomenter of evil actions as it is:
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For what no man knows is accounted as not done. But magna necessitas indicta probitatis, saith Boetius;
For what no man knows is accounted as not done. But Magna Necessity indicta probitatis, Says Boethius;
c-acp r-crq dx n1 vvz vbz vvn c-acp xx vdi. p-acp fw-la fw-la fw-la fw-la, vvz np1;
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There is a kind of necessity of doing well laid upon us when we know that God is a witness and observer of our actions.
There is a kind of necessity of doing well laid upon us when we know that God is a witness and observer of our actions.
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What rocks canst thou call to cover thee? what hills to hide thee from his eyes? What night can veil thee? Propè est à te Deus, tecum est, intus est, saith Seneca;
What Rocks Canst thou call to cover thee? what hills to hide thee from his eyes? What night can veil thee? Propè est à te Deus, tecum est, intus est, Says Senecca;
q-crq n2 vm2 pns21 vvi pc-acp vvi pno21? q-crq n2 pc-acp vvi pno21 p-acp po31 n2? q-crq n1 vmb vvi pno21? fw-fr fw-fr fw-fr fw-la fw-la, fw-la fw-la, fw-la fw-la, vvz np1;
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God is near thee, is with thee, is within thee: Cui obscura lucent, muta respondent, silentium confitetur, saith Leo;
God is near thee, is with thee, is within thee: Cui Obscure lucent, muta respondent, silentium confitetur, Says Leo;
np1 vbz av-j pno21, vbz p-acp pno21, vbz p-acp pno21: fw-la fw-la j, fw-la j, fw-la fw-la, vvz np1;
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To him Darkness is as light as the Day, the Dumb speak, and Silence shriveth it self.
To him Darkness is as Light as the Day, the Dumb speak, and Silence shriveth it self.
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Think not because God is in heaven, he cannot see thee at such a distance: For he fills both the heaven and the earth:
Think not Because God is in heaven, he cannot see thee At such a distance: For he fills both the heaven and the earth:
vvb xx c-acp np1 vbz p-acp n1, pns31 vmbx vvi pno21 p-acp d dt n1: c-acp pns31 vvz d dt n1 cc dt n1:
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NONLATINALPHABET, He beholds all things, and heareth all things, NONLATINALPHABET, as Basil calls him.
, He beholds all things, and hears all things,, as Basil calls him.
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From heaven he beholds the children of men, and considereth all their wayes. To him thy Complement is a lye, thy Dissimulation open, thy Hypocrisie unmaskt, thy Thoughts as vocal as thy Words, thy Whisper as loud as Thunder, From heaven he beholds the children of men, and Considereth all their ways. To him thy Compliment is a lie, thy Dissimulation open, thy Hypocrisy unmasked, thy Thoughts as vocal as thy Words, thy Whisper as loud as Thunder,
p-acp n1 pns31 vvz dt n2 pp-f n2, cc vvz d po32 n2. p-acp pno31 po21 n1 vbz dt n1, po21 n1 j, po21 n1 vvn, po21 n2 p-acp j c-acp po21 n2, po21 n1 c-acp av-j c-acp n1,
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and thy Secresie as open as the Day.
and thy Secrecy as open as the Day.
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All things are written NONLATINALPHABET, in Gods Book. Nay, he keeps a Book in the very closet of thy soul, the only Book of all thy Library, saith Bernard, which goes along with thee into the world to come. All things Are written, in God's Book. Nay, he keeps a Book in the very closet of thy soul, the only Book of all thy Library, Says Bernard, which Goes along with thee into the world to come.
d n2 vbr vvn, p-acp npg1 n1. uh, pns31 vvz dt n1 p-acp dt j n1 pp-f po21 n1, dt j n1 pp-f d po21 n1, vvz np1, r-crq vvz a-acp p-acp pno21 p-acp dt n1 pc-acp vvi.
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He sees the Title of the Book, SINS; and the Dedication of it, To the Prince of Sin;
He sees the Title of the Book, SINS; and the Dedication of it, To the Prince of since;
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and every Letter, a character of Sin. Quid prodest inclusam habere conscientiam? patemus Deo, saith Lactantius;
and every letter, a character of Sin. Quid profits inclusam habere conscientiam? patemus God, Says Lactantius;
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Why do we shut-up this Book? God can read it when it is shut-up.
Why do we shutup this Book? God can read it when it is shutup.
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Why do we bribe our Conscience to be quiet? God understands her language when she faulters.
Why do we bribe our Conscience to be quiet? God understands her language when she falters.
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Why do we lay these pillows to rest on? We are awake to God when we are fast asleep.
Why do we lay these pillows to rest on? We Are awake to God when we Are fast asleep.
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The very strumpets of Rome, who were wont to dance naked upon the stage to make the people sport,
The very strumpets of Room, who were wont to dance naked upon the stage to make the people sport,
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yet would not do it whilst Cato was present.
yet would not do it while Cato was present.
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Behold, not Cato, but God himself is in presence, qui omnia novit, omnia notat, who knows all things,
Behold, not Cato, but God himself is in presence, qui omnia Novit, omnia Notat, who knows all things,
vvb, xx np1, cc-acp np1 px31 vbz p-acp n1, fw-la fw-la fw-la, fw-la fw-la, r-crq vvz d n2,
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and marks and observes all things; Which are the two acts of his Providence.
and marks and observes all things; Which Are the two acts of his Providence.
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We have still over us NONLATINALPHABET, as Basil speaks, a super-intending Eye, which tryeth the sons of men, and pondereth all their thoughts. Therefore the Father said well, Ubi est Dei memoria, ibt peccatorum oblivium & malorum interitus;
We have still over us, as Basil speaks, a superintending Eye, which trieth the Sons of men, and pondereth all their thoughts. Therefore the Father said well, Ubi est Dei memoria, ibt peccatorum oblivium & malorum Ruin;
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the very memory of God is an antidote against sin:
the very memory of God is an antidote against since:
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For the most secret Sin we commit is as open to him as that which is committed before the Sun and the People.
For the most secret since we commit is as open to him as that which is committed before the Sun and the People.
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We read in Velleius Paterculus of Livius Drusus a great Gentleman of Rome, who being about to build him an house, his work-man told him that he could so cunningly contrive the windows, the lights, the doors of it, that no man should be able to look in and see what he was a doing.
We read in Velleius Paterculus of Livius Drusus a great Gentleman of Rome, who being about to built him an house, his workman told him that he could so cunningly contrive the windows, the lights, the doors of it, that no man should be able to look in and see what he was a doing.
pns12 vvb p-acp np1 np1 pp-f np1 np1 dt j n1 pp-f np1, r-crq vbg a-acp pc-acp vvi pno31 dt n1, po31 n1 vvd pno31 cst pns31 vmd av av-jn vvi dt n2, dt n2, dt n2 pp-f pn31, cst dx n1 vmd vbi j pc-acp vvi p-acp cc vvi r-crq pns31 vbds dt vdg.
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But Drusus answered him, If you desire to give me content, then so contrive the lights of my house that all may look in and see what I do.
But Drusus answered him, If you desire to give me content, then so contrive the lights of my house that all may look in and see what I do.
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St. Hilary doth make the application for me; In omnibus vitae nostrae operibus circumspecti & ad Deum patentes esse debemus:
Saint Hilary does make the application for me; In omnibus vitae Nostrae operibus circumspecti & ad God patentes esse debemus:
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This is the right fabrick of a Christian mans soul, which, being innocent, still opens and unfolds it self unto God,
This is the right fabric of a Christian men soul, which, being innocent, still Opens and unfolds it self unto God,
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and is so much the better contrived by how much the more liberally it admits of light, ut liberis & per innocentiam patulis cordibus Deus dignetur lumen suum infundere, that innocencie having broken down all the strong holds and fenses of Sin,
and is so much the better contrived by how much the more liberally it admits of Light, ut Liberis & per innocentiam patulis cordibus Deus dignetur lumen suum infundere, that innocence having broken down all the strong holds and fenses of since,
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and laid open the gates of the Heart, the King of glory may enter in, and fill it with the light of his countenance.
and laid open the gates of the Heart, the King of glory may enter in, and fill it with the Light of his countenance.
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Oh what a preservative against Sin is it to think that all that we do we do in Divinitatis sinu, as the Father speaks, in the bosome of the Divinity!
O what a preservative against since is it to think that all that we do we do in Divinitatis sinu, as the Father speaks, in the bosom of the Divinity!
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(40) sermon (DIV1)
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When I fast, and when I surfet; when I bless, and when I curse;
When I fast, and when I surfeit; when I bless, and when I curse;
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(40) sermon (DIV1)
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when I praise God, and when I blaspheme him, I am still even in his very bosome.
when I praise God, and when I Blaspheme him, I am still even in his very bosom.
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When we behave our selves as in the bosome of our Father, God handles us then as a Father,
When we behave our selves as in the bosom of our Father, God handles us then as a Father,
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as if we were in his bosome; He gives us an EUGE, Well done, good children:
as if we were in his bosom; He gives us an EUGE, Well done, good children:
c-acp cs pns12 vbdr p-acp po31 n1; pns31 vvz pno12 dt j, av vdn, j n2:
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But when our behaviour is as if we were in a Wilderness, or Grot, or Cave,
But when our behaviour is as if we were in a Wilderness, or Grot, or Cave,
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or Theater, rather rhen in the bosome of God, majori contumelià ejus intra quem haec agimus peccamus, we are most contumelious to him in whose bosome we are.
or Theater, rather rhen in the bosom of God, majori contumelià His intra Whom haec agimus peccamus, we Are most contumelious to him in whose bosom we Are.
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We have seen now some light in this cloud, and have gained this observation, That Gods all-seeing Eye will find us out when our curtains are drawn;
We have seen now Some Light in this cloud, and have gained this observation, That God's All-seeing Eye will find us out when our curtains Are drawn;
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That what we dare not let others behold, he looks upon;
That what we Dare not let Others behold, he looks upon;
cst r-crq pns12 vvb xx vvi n2-jn vvi, pns31 vvz p-acp;
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That what we dare not behold our selves, he sees ad nudum, as the Schools speak, naked as it is.
That what we Dare not behold our selves, he sees and Nudum, as the Schools speak, naked as it is.
cst r-crq pns12 vvb xx vvi po12 n2, pns31 vvz cc fw-la, p-acp dt n2 vvb, j c-acp pn31 vbz.
(40) sermon (DIV1)
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You will ask now, Is not God in every place? and if he be in the earth, in hell, beyond the seas,
You will ask now, Is not God in every place? and if he be in the earth, in hell, beyond the Seas,
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why then are we bound to say, Our Father which art in heaven? Not because heaven doth contein him,
why then Are we bound to say, Our Father which art in heaven? Not Because heaven does contain him,
uh-crq av vbr pns12 vvn pc-acp vvi, po12 n1 r-crq n1 p-acp n1? xx c-acp n1 vdz vvi pno31,
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but because his Majesty and Glory is there most apparent.
but Because his Majesty and Glory is there most apparent.
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God calls heaven his seat, his holy habitation, and he is every where in Scripture stiled NONLATINALPHABET;
God calls heaven his seat, his holy habitation, and he is every where in Scripture styled;
np1 vvz n1 po31 n1, po31 j n1, cc pns31 vbz d c-crq p-acp n1 vvd;
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heavenly. We will not here spin-out any curious discourse concerning Heaven, as those did in St. Augustine, who did so intently dispute of the caelestial Globe, ut in coelo habitare se crederent de quo disputabant, that to themselves they seemed to dwell there, heavenly. We will not Here spin-out any curious discourse Concerning Heaven, as those did in Saint Augustine, who did so intently dispute of the celestial Globe, ut in coelo habitare se crederent de quo disputabant, that to themselves they seemed to dwell there,
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(40) sermon (DIV1)
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and to have made Heaven their Kingdome as well as their argument.
and to have made Heaven their Kingdom as well as their argument.
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It is plain we must not understand here Moses 's Heaven, the Ayr for the Firmament,
It is plain we must not understand Here Moses is Heaven, the Air for the Firmament,
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but St. Pauls third Heaven. This is the City of the great King, the City of the living God, the heavenly Jerusalem, a City which hath foundations, whose builder and maker is God.
but Saint Paul's third Heaven. This is the city of the great King, the city of the living God, the heavenly Jerusalem, a city which hath foundations, whose builder and maker is God.
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Here our Father dwelleth in light inaccessible, unconceivable: Here he keepeth his glorious residence, and here he hath prepared his throne;
Here our Father dwells in Light inaccessible, unconceivable: Here he Keepeth his glorious residence, and Here he hath prepared his throne;
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Here he keepeth his glorious residence, and here he hath prepared his throne;
Here he Keepeth his glorious residence, and Here he hath prepared his throne;
av pns31 vvz po31 j n1, cc av pns31 vhz vvn po31 n1;
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Here thousand thousands, minister unto him, and ten thousand times ten thousand stand before him: Here he still sheweth the brightness of his countenance,
Here thousand thousands, minister unto him, and ten thousand times ten thousand stand before him: Here he still shows the brightness of his countenance,
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and to all eternity communicateth himself to all his blessed Angels and Saints. Beloved;
and to all eternity Communicateth himself to all his blessed Angels and Saints. beloved;
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By which he doth not mean a bare knowledge of the King and of his Laws,
By which he does not mean a bore knowledge of the King and of his Laws,
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the consideration of this stately Palace of the King of Kings should fill our hearts with humility and devotion,
the consideration of this stately Palace of the King of Kings should fill our hearts with humility and devotion,
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and make us put-up our petitions at the throne of Grace with all reverence and adoration.
and make us put-up our petitions At the throne of Grace with all Reverence and adoration.
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Is our Father in heaven, clothed with honor and majesty? Then let us who are but dust and ashes, vile earth, and miserable sinners, when we make our approaches to this great and dreadful God, not be rude,
Is our Father in heaven, clothed with honour and majesty? Then let us who Are but dust and Ashes, vile earth, and miserable Sinners, when we make our Approaches to this great and dreadful God, not be rude,
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and rash, and inconsiderate, vainly multiplying words before him without knowledge, and using empty and heartless repetitions;
and rash, and inconsiderate, vainly multiplying words before him without knowledge, and using empty and heartless repetitions;
cc j, cc j, av-j vvg n2 p-acp pno31 p-acp n1, cc vvg j cc j n2;
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but let us first recollect our thoughts, compose our affections, bring our minds into a heavenly frame, take to our selves words fit to express the desires of our souls,
but let us First recollect our thoughts, compose our affections, bring our minds into a heavenly frame, take to our selves words fit to express the Desires of our Souls,
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(40) sermon (DIV1)
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and then let us worship, and bow down, and kneel before the Lord our Maker, and let us pour forth our prayers into the bosome of our heavenly Father, our Tongue all the whi•e speaking nothing but what the Heart enditeth.
and then let us worship, and bow down, and kneel before the Lord our Maker, and let us pour forth our Prayers into the bosom of our heavenly Father, our Tongue all the whi•e speaking nothing but what the Heart enditeth.
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This counsel the Preacher giveth us;
This counsel the Preacher gives us;
d n1 dt n1 vvz pno12;
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Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: For God is in heaven, and thou upon earth: Be not rash with thy Mouth, and let not thine heart be hasty to utter any thing before God: For God is in heaven, and thou upon earth:
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therefore let thy words be few. Therefore let thy words be few.
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Again, is our Father in heaven? Then our heart may be glad, and our glory rejoyce, and our flesh also rest in hope.
Again, is our Father in heaven? Then our heart may be glad, and our glory rejoice, and our Flesh also rest in hope.
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God will not leave us in the grave, nor suffer us to live for ever under corruption; but in due time we shall be brought out of that bonaage into a glorious liberty, and be admitted into those happy mansions in our Fathers house. He will have his children like unto himself:
God will not leave us in the grave, nor suffer us to live for ever under corruption; but in due time we shall be brought out of that bonaage into a glorious liberty, and be admitted into those happy mansions in our Father's house. He will have his children like unto himself:
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(40) sermon (DIV1)
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Therefore we may be assured that as now he guideth us with his counsel, so he will afterwards receive us into glory.
Therefore we may be assured that as now he guideth us with his counsel, so he will afterwards receive us into glory.
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Our elder Brother, who is gone before, and hath by his ascension opened the gate of Heaven,
Our elder Brother, who is gone before, and hath by his Ascension opened the gate of Heaven,
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and prepared a place for us, will come again at the end of the world,
and prepared a place for us, will come again At the end of the world,
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and awake us out of our beds of d•st, and receive us unto himself, that we may enter into the joy of our Lord, for ever behold his face, see him as he is, be satisfied with his likeness, and, as we have born the image of the earthy,
and awake us out of our Beds of d•st, and receive us unto himself, that we may enter into the joy of our Lord, for ever behold his face, see him as he is, be satisfied with his likeness, and, as we have born the image of the earthy,
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(40) sermon (DIV1)
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so bear the image of the heavenly And now, Beloved, having this hope in us, let us purifie our selves, even as our Father which is in heaven is pure. so bear the image of the heavenly And now, beloved, having this hope in us, let us purify our selves, even as our Father which is in heaven is pure.
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(40) sermon (DIV1)
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The words are but few, but the sense is large. For when we have reckoned up all particulars which our phansies can suggest;
The words Are but few, but the sense is large. For when we have reckoned up all particulars which our fancies can suggest;
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(41) sermon (DIV1)
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While we remain here below, and pass through this valley of Tears, let us ever and anon lift up our eyes unto the hills, even to that high and holy place wherein dwelleth that high and lofty One who inhabiteth eternity;
While we remain Here below, and pass through this valley of Tears, let us ever and anon lift up our eyes unto the hills, even to that high and holy place wherein dwells that high and lofty One who Inhabiteth eternity;
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yet not boldly to gaze and busily to pry within the veil:
yet not boldly to gaze and busily to pry within the veil:
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For Heaven is too high and bright an object for our Eye to discern and discover,
For Heaven is too high and bright an Object for our Eye to discern and discover,
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for our Tongue to discourse and dispute of.
for our Tongue to discourse and dispute of.
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But SURSUM CORDA; Let us look up to heaven that we may learn not to mind earthly things, but to set our affections on those things which are above, to have our conversation in heaven, and our heart there where our everlasting treasure is. Let us still wish and long and breathe and pant to mount that holy hill,
But SURSUM CORDA; Let us look up to heaven that we may Learn not to mind earthly things, but to Set our affections on those things which Are above, to have our Conversation in heaven, and our heart there where our everlasting treasure is. Let us still wish and long and breathe and pant to mount that holy hill,
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and often with the Spirit and the Bride say, Come;
and often with the Spirit and the Bride say, Come;
cc av p-acp dt n1 cc dt n1 vvb, vvb;
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Come Lord Jesus, come quickly, and sigh devoutly with the Psalmist, When shall we come and appear before God? And in the mean time let us sweeten and lighten those many tribulations we must pass through with the sober and holy contemplation of that far more exceeding and eternal weight of glory, of the fulness of joy that is in Gods presence, and of those pleasures for evermore that are at the right hand of OUR FATHER WHICH IS IN HEAVEN. Come Lord jesus, come quickly, and sighs devoutly with the Psalmist, When shall we come and appear before God? And in the mean time let us sweeten and lighten those many tribulations we must pass through with the Sobrium and holy contemplation of that Far more exceeding and Eternal weight of glory, of the fullness of joy that is in God's presence, and of those pleasures for evermore that Are At the right hand of OUR FATHER WHICH IS IN HEAVEN.
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To whom with the Son and the Holy Ghost be all honor and glory now and ever. Amen.
To whom with the Son and the Holy Ghost be all honour and glory now and ever. Amen.
p-acp ro-crq p-acp dt n1 cc dt j n1 vbb d n1 cc n1 av cc av. uh-n.
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The Two and Thirtieth SERMON. PART IV. MATTH. VI. 9. Hallowed be thy Name:
The Two and Thirtieth SERMON. PART IV. MATTHEW. VI. 9. Hallowed be thy Name:
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WE have past the Preface or Frontis-piece, and must now take a view of the Building, the Petitions themselves.
WE have passed the Preface or Frontispiece, and must now take a view of the Building, the Petitions themselves.
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We find a needless difference raised concerning the number of them. Some have made seven Petitions;
We find a needless difference raised Concerning the number of them. some have made seven Petitions;
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and have compared them to the seven Stars in heaven; to the seven golden Candlesticks; to the seven Planets;
and have compared them to the seven Stars in heaven; to the seven golden Candlesticks; to the seven Planets;
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to the river Nilus, which, as Seneca tells us, per septena ostia in mare effunditur, ex his quodcunque elegeris mare est, is divided into seven streams,
to the river Nilus, which, as Senecca tells us, per septena ostia in mare effunditur, ex his quodcunque elegeris mare est, is divided into seven streams,
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and every stream is an Ocean. Others have fitted them to the seven Gifts of the Spirit.
and every stream is an Ocean. Others have fitted them to the seven Gifts of the Spirit.
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Those we will not call, with A. Gellius, nugalia, or with Seneca, ineptias, toyes and trifles:
Those we will not call, with A. Gellius, nugalia, or with Senecca, ineptias, toys and trifles:
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but we may truly say, Aliquid habent ingenii, nihil cordis;
but we may truly say, Aliquid habent Ingeny, nihil Cordis;
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Some shew of wit we may perhaps descry in them, but not any great savor or relish of sense and judgment.
some show of wit we may perhaps descry in them, but not any great savour or relish of sense and judgement.
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What perfection there can be in one number more than in another;
What perfection there can be in one number more than in Another;
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or what mystery in the number of seven, I leave it to their inquiry who have time and leasure perscrutari & interrogare latebras numerorum, as the Father speaks, to search and dive into the secrets of Numbers;
or what mystery in the number of seven, I leave it to their inquiry who have time and leisure perscrutari & To ask latebras numerorum, as the Father speaks, to search and dive into the secrets of Numbers;
cc r-crq n1 p-acp dt n1 pp-f crd, pns11 vvb pn31 p-acp po32 n1 r-crq vhb n1 cc n1 fw-la cc fw-la fw-la fw-la, p-acp dt n1 vvz, pc-acp vvi cc vvi p-acp dt n2-jn pp-f n2;
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who by their art and skill can digg the ayr, and find precious metal there, where we of duller apprehension can find no such treasure.
who by their art and skill can dig the air, and find precious metal there, where we of duller apprehension can find no such treasure.
r-crq p-acp po32 n1 cc n1 vmb vvb dt n1, cc vvi j n1 a-acp, c-crq pns12 pp-f jc n1 vmb vvi dx d n1.
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I confess men of great wits have thus delighted themselves numeros ad unquem excutere, to sift and winnow Numbers:
I confess men of great wits have thus delighted themselves numeros ad unquem excutere, to sift and winnow Numbers:
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but all the memorial of their labor was but chaff.
but all the memorial of their labour was but chaff.
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The number of Fourty (for Christ after his Resurrection staid so long upon earth) they have divided into four Denaries,
The number of Fourty (for christ After his Resurrection stayed so long upon earth) they have divided into four Denaries,
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and those four they have paralleld with the four parts of the World, into which the sound of the Gospel should go.
and those four they have paralleled with the four parts of the World, into which the found of the Gospel should go.
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The number of Ten they have consecrated in the Law, and the number of Seven in the holy Ghost: Perfecta lex in Denario numero;
The number of Ten they have consecrated in the Law, and the number of Seven in the holy Ghost: Perfecta lex in Denario numero;
dt n1 pp-f crd pns32 vhb vvn p-acp dt n1, cc dt n1 pp-f crd p-acp dt j n1: np1 fw-la p-acp np1 n1;
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commendatur Septenarius numerus propter Spiritum Sanctum, saith St. Augustine. I could present you with some which, I fear, would move you to laughter;commendatur Septenarius Numerus propter Spiritum Sanctum, Says Saint Augustine. I could present you with Some which, I Fear, would move you to laughter;
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as it seems it did some of St. Augustines auditory who heard them.
as it seems it did Some of Saint Augustine's auditory who herd them.
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For the Father suddenly breaks forth into those words in one of his Sermons upon St. John;
For the Father suddenly breaks forth into those words in one of his Sermons upon Saint John;
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Gratulor vobis hanc spiritualem hilaritatem, I am very glad to see you so spiritually pleasant. Nobis. non licet esse tam disertis. Gratulor vobis hanc spiritualem hilaritatem, I am very glad to see you so spiritually pleasant. Nobis. non licet esse tam disertis.
fw-la fw-la fw-la fw-la fw-la, pns11 vbm av j pc-acp vvi pn22 av av-j j. fw-la. fw-la fw-la fw-la fw-la n2.
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It is not for us to be so witty;
It is not for us to be so witty;
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nor can we commend wit there, ubi nihil est praeter ingenium, where there is nothing but wit.
nor can we commend wit there, ubi nihil est praeter ingenium, where there is nothing but wit.
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We will give them leave oblectare ingenia, thus to please their phansie:
We will give them leave oblectare Ingenia, thus to please their fancy:
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but we must not think as Tully spake in another case, siquid Socrates aut Aristippus contra morem civilem loquuti sint, idem nobis licere;
but we must not think as Tully spoke in Another case, Seced Socrates Or Aristippus contra morem civilem loquuti sint, idem nobis licere;
cc-acp pns12 vmb xx vvi p-acp np1 vvd p-acp j-jn n1, j-jn np1 fw-la np1 fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la;
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that if Socrates or Aristippus, if Augustine, or other of the Worthies of the Church, have taken this liberty, that it is lawful for us thus to give our Phansie line,
that if Socrates or Aristippus, if Augustine, or other of the Worthies of the Church, have taken this liberty, that it is lawful for us thus to give our Fancy line,
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and let her loose at shadows, and to commend our selves by their example.
and let her lose At shadows, and to commend our selves by their Exampl.
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For this were truly Theologiam oblectamentum facere, non remedium, to make Divinity a sport, which is a remedy.
For this were truly Theology oblectamentum facere, non remedium, to make Divinity a sport, which is a remedy.
p-acp d vbdr av-j np1 fw-la fw-la, fw-la fw-la, pc-acp vvi n1 dt n1, r-crq vbz dt n1.
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We will therefore, with Calvine and some others, make but six Petitions. And in these six all other prayer is contained.
We will Therefore, with Calvin and Some Others, make but six Petitions. And in these six all other prayer is contained.
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Magnae ac beatae interpretationis substantiâ fulta est haec oratio; & quantum substringitur verbis, tantum diffunditur sensibus, as Tertullian speaks;Great ac Beatae interpretationis substantiâ fulta est haec oratio; & quantum substringitur verbis, Tantum diffunditur sensibus, as Tertullian speaks;
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when all our wants present themselves naked to us to be offered up to that hand of Majesty which can supply them;
when all our Wants present themselves naked to us to be offered up to that hand of Majesty which can supply them;
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these six will comprehend them all. All that Reason leads us to is something that may profit us:
these six will comprehend them all. All that Reason leads us to is something that may profit us:
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All it withdraws us from, is something that may hurt us. The four first Petitions contein all the first;
All it withdraws us from, is something that may hurt us. The four First Petitions contain all the First;
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and in the two last we pray that neither Sin nor the Devil nor Tentations nor any Evil may hurt us.
and in the two last we pray that neither since nor the devil nor Tentations nor any Evil may hurt us.
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We cannot ask more than all. If Gods name be sanctified, we are holy: If his Kingdome come, we reign as Kings:
We cannot ask more than all. If God's name be sanctified, we Are holy: If his Kingdom come, we Reign as Kings:
pns12 vmbx vvi av-dc cs d. cs npg1 n1 vbi vvn, pns12 vbr j: cs po31 n1 vvn, pns12 vvb p-acp n2:
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If his Will be done, we are saved; for his Will is our salvation. If he give us our daily bread, our souls do live to praise him:
If his Will be done, we Are saved; for his Will is our salvation. If he give us our daily bred, our Souls do live to praise him:
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If he forgive us our sins, no evil past;
If he forgive us our Sins, no evil past;
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if he lead us not into temptation, but deliver us from evil, no evil to come can hurt us.
if he led us not into temptation, but deliver us from evil, no evil to come can hurt us.
cs pns31 vvb pno12 xx p-acp n1, cc-acp vvb pno12 p-acp n-jn, dx j-jn pc-acp vvi vmb vvi pno12.
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So that those six Petitions are like those NONLATINALPHABET, or Common places, in Logick, which are, saith the Philosopher, NONLATINALPHABET, common to every Art and Science, which the Geometrician and Arithmetician and Philosopher may use in their several Arts,
So that those six Petitions Are like those, or Common places, in Logic, which Are, Says the Philosopher,, Common to every Art and Science, which the Geometrician and Arithmetician and Philosopher may use in their several Arts,
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as heads and principles to draw conclusions from. There is no prayer which may not be reduced to these.
as Heads and principles to draw conclusions from. There is no prayer which may not be reduced to these.
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Do we desire NONLATINALPHABET good things, which bring honor to ourselves or God? We may run and read them in the three first Petitions. For Gods Honor is ours; his Sanctification, our holiness; his Kingdome, our happiness;
Do we desire good things, which bring honour to ourselves or God? We may run and read them in the three First Petitions. For God's Honour is ours; his Sanctification, our holiness; his Kingdom, our happiness;
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the fulfilling of his Will, the rectitude of our own.
the fulfilling of his Will, the rectitude of our own.
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Do we affect NONLATINALPHABET, good things which commend themselves by profit, or some greater good, which they bring? What more commendable, what more profitable,
Do we affect, good things which commend themselves by profit, or Some greater good, which they bring? What more commendable, what more profitable,
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then to hallow Gods Name, to advance his Kingdom, to do his Will? Do wee seek after those which are NONLATINALPHABET, which in themselves are neither good nor evil, but are made so by their use,
then to hallow God's Name, to advance his Kingdom, to do his Will? Do we seek After those which Are, which in themselves Are neither good nor evil, but Are made so by their use,
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as Riches, and Food, and Raiment? He that gives us Bread, gives us all these.
as Riches, and Food, and Raiment? He that gives us Bred, gives us all these.
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Do we run from the face of evil, when it is either NONLATINALPHABET, terrible, or NONLATINALPHABET, troublesome? What more terrible than Sin, which we are here taught to ask Forgiveness of? What more troublesome than Tentations and the Devil? We pray, not to be lead into the one,
Do we run from the face of evil, when it is either, terrible, or, troublesome? What more terrible than since, which we Are Here taught to ask Forgiveness of? What more troublesome than Tentations and the devil? We pray, not to be led into the one,
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and to be delivered from the other. Quae cupimus, quae fugimus, whatsoever we do desire, whatsoever we fly from, is here comprised.
and to be Delivered from the other. Quae cupimus, Quae fugimus, whatsoever we do desire, whatsoever we fly from, is Here comprised.
cc pc-acp vbi vvn p-acp dt n-jn. fw-la fw-la, fw-la fw-la, r-crq pns12 vdb vvi, r-crq pns12 vvb p-acp, vbz av vvn.
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I will therefore draw and confine my Discourse within the bounds of these three propositions: I.
I will Therefore draw and confine my Discourse within the bounds of these three propositions: I.
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Universa quae à Domino licitè desiderari possunt, his petitionibus continentur, saith Biel. Run through all the Prayers of the Prophets, of the Apostles, of the Martyrs, of Christ himself; upon these they are built.Universa Quae à Domino licitè desiderari possunt, his petitionibus continentur, Says Biel. Run through all the Prayers of the prophets, of the Apostles, of the Martyrs, of christ himself; upon these they Are built.
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All those silver streams, which make glad the city of God; are from this fountain. Husbandmen observe that in the growth of corn there is great difference;
All those silver streams, which make glad the City of God; Are from this fountain. Husbandmen observe that in the growth of corn there is great difference;
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Some in the springing up is very full and luxuriant, other is more spare, and in shew poorer;
some in the springing up is very full and luxuriant, other is more spare, and in show Poorer;
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yet many times the fruit of that which seems thinner is as much or more than that which was so full and abundant in the grass.
yet many times the fruit of that which seems thinner is as much or more than that which was so full and abundant in the grass.
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So it is in our Prayers:
So it is in our Prayers:
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They who are long and copious and abundant in devotion, do but foeliciter luxuriari, present us a kind of spiritual luxury, fair and goodly to the eye,
They who Are long and copious and abundant in devotion, do but foeliciter luxuriari, present us a kind of spiritual luxury, fair and goodly to the eye,
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but the fruit and effect of it is no more than of that which is not so full and so luxuriant in word and phrase.
but the fruit and Effect of it is no more than of that which is not so full and so luxuriant in word and phrase.
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If our whole life were Prayer; as in some sense it should be: if we did prolong our prayer, not till midnight, as St. Paul did his Sermon,
If our Whole life were Prayer; as in Some sense it should be: if we did prolong our prayer, not till midnight, as Saint Paul did his Sermon,
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but till our last night, death it self: Yet he that shall say his Pater Noster, maketh his request as large as ours.
but till our last night, death it self: Yet he that shall say his Pater Noster, makes his request as large as ours.
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Did we multiply millions of prayers, these six Petitions are as many as they. All our Petitions are but the echo of these, or rather these in other words:
Did we multiply millions of Prayers, these six Petitions Are as many as they. All our Petitions Are but the echo of these, or rather these in other words:
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So that Tertullian well calls them a Foundation of all requests whatsoever.
So that Tertullian well calls them a Foundation of all requests whatsoever.
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And all petitions which will not lye upon these, nor head-well nor bed-well, as they say, upon this foundation, are but extravagancies and rubbage.
And all petitions which will not lie upon these, nor head-well nor bed-well, as they say, upon this Foundation, Are but extravagancies and rubbage.
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We will say no more of the number of these Petitions;
We will say no more of the number of these Petitions;
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although perhaps we might find as great a mystery in the number of Six as others have in that of Seven.
although perhaps we might find as great a mystery in the number of Six as Others have in that of Seven.
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But this would be exercere ingenium inter inita, & nihil profuturis otium terere, to catch at atomes,
But this would be exercere ingenium inter inita, & nihil profuturis otium terere, to catch At Atoms,
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and spend our time to no purpose. I am sure the Petitions borrow no virtue from the number;
and spend our time to no purpose. I am sure the Petitions borrow no virtue from the number;
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nor do I see how the Number should borrow any mystery from the Petitions. Be they six or seven, it is not much material:
nor do I see how the Number should borrow any mystery from the Petitions. Be they six or seven, it is not much material:
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but, when we pray, we must pray after this manner.
but, when we pray, we must pray After this manner.
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But before we come to the handling of these Petitions in particular, we must speak something of the Order and Method which Christ observes in this form.
But before we come to the handling of these Petitions in particular, we must speak something of the Order and Method which christ observes in this from.
p-acp a-acp pns12 vvb p-acp dt n-vvg pp-f d n2 p-acp j, pns12 vmb vvi pi pp-f dt n1 cc n1 r-crq np1 vvz p-acp d n1.
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That in all our petitions we must propose the Glory of God as our chiefest end. II. That we must prefer Spiritual things before Temporal. III.
That in all our petitions we must propose the Glory of God as our chiefest end. II That we must prefer Spiritual things before Temporal. III.
cst p-acp d po12 n2 pns12 vmb vvi dt n1 pp-f np1 p-acp po12 js-jn n1. crd d pns12 vmb vvi j n2 p-acp j. np1.
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For that God who doth in all his wayes and proceedings NONLATINALPHABET, as the Stoicks speak, observe a certain and regular course, hath also taught us a method of Prayer.
For that God who does in all his ways and proceedings, as the Stoics speak, observe a certain and regular course, hath also taught us a method of Prayer.
p-acp cst np1 r-crq vdz p-acp d po31 n2 cc n2-vvg, c-acp dt njp2 vvb, vvb dt j cc j n1, vhz av vvn pno12 dt n1 pp-f n1.
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There is a NONLATINALPHABET, something which we must pray for in the first place: and there be other which are but as corollaries.
There is a, something which we must pray for in the First place: and there be other which Are but as corollaries.
pc-acp vbz dt, pi r-crq pns12 vmb vvi p-acp p-acp dt ord n1: cc pc-acp vbi j-jn r-crq vbr cc-acp p-acp n2.
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Our Saviour here teacheth us to pray for our daily bread; yet v. 3. he bids us take no thought for it;
Our Saviour Here Teaches us to pray for our daily bred; yet v. 3. he bids us take no Thought for it;
po12 n1 av vvz pno12 pc-acp vvi p-acp po12 j n1; av n1 crd pns31 vvz pno12 vvi dx n1 p-acp pn31;
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but he interprets himself v. 33. by shewing us a method;
but he interprets himself v. 33. by showing us a method;
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But seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you. But seek you First the Kingdom of God, and his righteousness, and all these things shall be added unto you.
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We may divide this Prayer as Moses divided the Law, into two Tables: In the first were written officia pietatis, duty of Piety towards God;
We may divide this Prayer as Moses divided the Law, into two Tables: In the First were written Offices pietatis, duty of Piety towards God;
pns12 vmb vvi d n1 p-acp np1 vvd dt n1, p-acp crd n2: p-acp dt ord vbdr vvn fw-la fw-la, n1 pp-f n1 p-acp np1;
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In the second, officia charitatis, duties which Love requires we perform to our selves and others.
In the second, Offices charitatis, duties which Love requires we perform to our selves and Others.
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We see the three first Petitions breathe forth the glory of God; the last three draw their breath as it were inwards, and reflect upon our selves.
We see the three First Petitions breathe forth the glory of God; the last three draw their breath as it were inward, and reflect upon our selves.
pns12 vvb dt crd ord n2 vvb av dt n1 pp-f np1; dt ord crd vvi po32 n1 c-acp pn31 vbdr av-j, cc vvb p-acp po12 n2.
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In the three first we strive to enlarge the glory and honor and majesty of God:
In the three First we strive to enlarge the glory and honour and majesty of God:
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In the first we sanctifie his Name, in the second we call him, in the third we make him a King. But in the last three we begg our Bread, our Salvation, our Security:
In the First we sanctify his Name, in the second we call him, in the third we make him a King. But in the last three we beg our Bred, our Salvation, our Security:
p-acp dt ord po12 vvi po31 n1, p-acp dt ord pns12 vvb pno31, p-acp dt ord pns12 vvb pno31 dt n1. cc-acp p-acp dt ord crd pns12 vvb po12 n1, po12 n1, po12 n1:
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We desire him to give us a Staff to uphold us, to remove a Thorn that pricks us,
We desire him to give us a Staff to uphold us, to remove a Thorn that pricks us,
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and to spread his Providence like a rich canopy over our tabernacle to protect us:
and to spread his Providence like a rich canopy over our tabernacle to Pact us:
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But yet so as that God is NONLATINALPHABET, all in all; not only Holy in his Name, and mighty in his Kingdom, and Powerful in his Will; but also glorious in giving us Bread, glorious in forgiving our sins, and glorious in our victory over Satan. And as God hath a share in the three last,
But yet so as that God is, all in all; not only Holy in his Name, and mighty in his Kingdom, and Powerful in his Will; but also glorious in giving us Bred, glorious in forgiving our Sins, and glorious in our victory over Satan. And as God hath a share in the three last,
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so are we not excluded the three first.
so Are we not excluded the three First.
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For when we pray that his Name may be hallowed, we do not put up a bare wish and desire that it may be so, sed ut sanctum habeatur à nobis, saith Augustine, that we may sanctifie it.
For when we pray that his Name may be hallowed, we do not put up a bore wish and desire that it may be so, sed ut sanctum habeatur à nobis, Says Augustine, that we may sanctify it.
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For whether we pray or no, Gods Name is holy, his Kingdom is everlasting, and he doth whatsoever he will in heaven and in earth.
For whither we pray or no, God's Name is holy, his Kingdom is everlasting, and he does whatsoever he will in heaven and in earth.
p-acp cs pns12 vvb cc uh-dx, ng1 vvb vbz j, po31 n1 vbz j, cc pns31 vdz r-crq pns31 vmb p-acp n1 cc p-acp n1.
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Nor do we pray that he will do all this without us, but that he will supply us with those means and helps by which we may do it our selves.
Nor do we pray that he will do all this without us, but that he will supply us with those means and helps by which we may do it our selves.
ccx vdb pns12 vvb cst pns31 vmb vdi d d p-acp pno12, cc-acp cst pns31 vmb vvi pno12 p-acp d n2 cc vvz p-acp r-crq pns12 vmb vdi pn31 po12 n2.
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So that when we pray that his Name may be hallowed, our desire is, that we may hallow it.
So that when we pray that his Name may be hallowed, our desire is, that we may hallow it.
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That it is not enough to pray for blessings, and against evils, unless we be careful and industrious to procure the one, and to avoid the other.
That it is not enough to pray for blessings, and against evils, unless we be careful and Industria to procure the one, and to avoid the other.
cst pn31 vbz xx av-d pc-acp vvi p-acp n2, cc p-acp n2-jn, cs pns12 vbb j cc j pc-acp vvi dt pi, cc pc-acp vvi dt n-jn.
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For if we pray that Gods Name may be hallowed, and do not seriously strive to sanctifie it our selves, we put up rather a faint wish than a devout prayer,
For if we pray that God's Name may be hallowed, and do not seriously strive to sanctify it our selves, we put up rather a faint wish than a devout prayer,
p-acp cs pns12 vvb cst npg1 n1 vmb vbi vvn, cc vdb xx av-j vvi pc-acp vvi pn31 po12 n2, pns12 vvd a-acp av-c dt j n1 cs dt j n1,
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and rather mock God than worship him. Of these plainly and briefly.
and rather mock God than worship him. Of these plainly and briefly.
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What the Philospher requires of his Moral man is most necessary in the works of Piety and Religion, NONLATINALPHABET.
What the Philosopher requires of his Moral man is most necessary in the works of Piety and Religion,.
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We must propose a right End. Non agitur officium nisi intendatur finis.
We must propose a right End. Non agitur officium nisi intendatur finis.
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I stir not in my Duty, if this move me no• ▪ and I faint and sink under my Duty,
I stir not in my Duty, if this move me no• ▪ and I faint and sink under my Duty,
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if this confirm not the motion. Gemina virtus in Christiano, intentio & actio, saith St. Ambrose:
if this confirm not the motion. Gemina virtus in Christian, Intentio & actio, Says Saint Ambrose:
cs d vvb xx dt n1. np1 fw-la p-acp np1, fw-la cc fw-la, vvz n1 np1:
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There is a double virtue in a very Christian, to intend a right end, and to do what he intends.
There is a double virtue in a very Christian, to intend a right end, and to do what he intends.
pc-acp vbz dt j-jn n1 p-acp dt j njp, pc-acp vvi dt j-jn n1, cc pc-acp vdi r-crq pns31 vvz.
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The Eye cannot say to the Hand I have no need of thee; nor the Hand to the Eye, I have no need of thee:
The Eye cannot say to the Hand I have no need of thee; nor the Hand to the Eye, I have no need of thee:
dt n1 vmbx vvi p-acp dt n1 pns11 vhb dx n1 pp-f pno21; ccx dt n1 p-acp dt n1, pns11 vhb dx n1 pp-f pno21:
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but the Eye directs the Hand, and the Hand followeth the Eye. Intention regulates the whole work of my Devotion.
but the Eye directs the Hand, and the Hand follows the Eye. Intention regulates the Whole work of my Devotion.
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Most certain it is, Every man when he prays, proposes some end; for his end is that he may obtain.
Most certain it is, Every man when he prays, proposes Some end; for his end is that he may obtain.
ds j pn31 vbz, d n1 c-crq pns31 vvz, vvz d n1; p-acp po31 n1 vbz cst pns31 vmb vvi.
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We desire that Gods Name may be sanctified, that we may be holy: We desire Holiness, that we may see God:
We desire that God's Name may be sanctified, that we may be holy: We desire Holiness, that we may see God:
pns12 vvb cst npg1 n1 vmb vbi vvn, cst pns12 vmb vbi j: pns12 vvb n1, cst pns12 vmb vvi np1:
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We desire to see God, that we may be happy. Sanctity it self is an end, and the Reward is an end.
We desire to see God, that we may be happy. Sanctity it self is an end, and the Reward is an end.
pns12 vvb pc-acp vvi np1, cst pns12 vmb vbi j. n1 pn31 n1 vbz dt n1, cc dt n1 vbz dt n1.
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Nor do we exclude these ends as unfit to be lookt upon.
Nor do we exclude these ends as unfit to be looked upon.
ccx vdb pns12 vvi d n2 c-acp j pc-acp vbi vvn p-acp.
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It is lawful for us to make the Reward as a Napkin to wipe off the sweat of our brows,
It is lawful for us to make the Reward as a Napkin to wipe off the sweat of our brows,
pn31 vbz j p-acp pno12 pc-acp vvi dt n1 p-acp dt n1 pc-acp vvi a-acp dt n1 pp-f po12 n2,
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and to comfort our Devotion with Hope. But the finis architectonicus, the principal end must be the glory of God.
and to Comfort our Devotion with Hope. But the finis architectonicus, the principal end must be the glory of God.
cc pc-acp vvi po12 n1 p-acp n1. p-acp dt fw-la fw-la, dt j-jn n1 vmb vbi dt n1 pp-f np1.
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All other ends are wrapt within this, as a wheel within a wheel, and a sphere within a sphere,
All other ends Are wrapped within this, as a wheel within a wheel, and a sphere within a sphere,
av-d j-jn n2 vbr vvn p-acp d, c-acp dt n1 p-acp dt n1, cc dt n1 p-acp dt n1,
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but the Glory of God is the first compassing wheel, prima sphera, still on the top, and setteth all on moving.
but the Glory of God is the First compassing wheel, prima sphera, still on the top, and sets all on moving.
cc-acp dt n1 pp-f np1 vbz dt ord vvg n1, fw-la fw-la, av p-acp dt n1, cc vvz d p-acp vvg.
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And here our Devotion is in its regular motion, when it moves about, not by the sight of some good on our selves,
And Here our Devotion is in its regular motion, when it moves about, not by the sighed of Some good on our selves,
cc av po12 n1 vbz p-acp po31 j n1, c-crq pn31 vvz a-acp, xx p-acp dt n1 pp-f d j p-acp po12 n2,
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or the expectation of reward, but propter Deum ex charitate, & propter se amatum, as the Schools speak, by the contemplation of God, whom we love for himself;
or the expectation of reward, but propter God ex charitate, & propter se amatum, as the Schools speak, by the contemplation of God, whom we love for himself;
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and when it proceeds from a Love like to the Love of God; Whose actions are right in themselves, although he propose no other end but the Actions;
and when it proceeds from a Love like to the Love of God; Whose actions Are right in themselves, although he propose no other end but the Actions;
cc c-crq pn31 vvz p-acp dt n1 av-j p-acp dt n1 pp-f np1; rg-crq n2 vbr j-jn p-acp px32, cs pns31 vvb dx j-jn n1 p-acp dt n2;
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We read in our books of a woman who went about the City Prolamais with a vessel of water in one hand,
We read in our books of a woman who went about the city Prolamais with a vessel of water in one hand,
pns12 vvb p-acp po12 n2 pp-f dt n1 r-crq vvd p-acp dt n1 fw-fr p-acp dt n1 pp-f n1 p-acp crd n1,
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and fire in the other, sometimes looking up to heaven, and anon casting her eyes upon the ground.
and fire in the other, sometime looking up to heaven, and anon casting her eyes upon the ground.
cc n1 p-acp dt n-jn, av vvg a-acp p-acp n1, cc av vvg po31 n2 p-acp dt n1.
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And being askt by a Dominican what she did with those two so contrary elements in her hands, she replyed streight, Cuperem hoc foco Paradisum incendere,
And being asked by a Dominican what she did with those two so contrary elements in her hands, she replied straight, Cuperem hoc foco Paradisum incendere,
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& hac undâ restinguere flammas gehennae; I would, saith she, if I could, with this fire burn down the celestial Paradise,
& hac undâ restinguere Flammas Gehenna; I would, Says she, if I could, with this fire burn down the celestial Paradise,
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and with this water quench the fire of Hell, that neither might be. and with this water quench the fire of Hell, that neither might be.
cc p-acp d n1 vvi dt n1 pp-f n1, cst dx vmd vbi.
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I cannot but rank this action of hers, if it be true, amongst those which phrensie produces.
I cannot but rank this actium of hers, if it be true, among those which frenzy produces.
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But the reason which she gave is a measured and positive truth in Divinity, That we must cheerfully endeavor to hallow Gods Name, and advance his Kingdom, and fulfill his Will, if there were neither heaven nor hell,
But the reason which she gave is a measured and positive truth in Divinity, That we must cheerfully endeavour to hallow God's Name, and advance his Kingdom, and fulfil his Will, if there were neither heaven nor hell,
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neither reward to allure us to holiness, nor punishment to fright us from impiety.
neither reward to allure us to holiness, nor punishment to fright us from impiety.
dx n1 pc-acp vvi pno12 p-acp n1, ccx n1 pc-acp vvi pno12 p-acp n1.
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All we do should be the issue of our Love to God, who loved us so that for no hope of reward or addition of glory he was even turned into love, and gave us himself.
All we do should be the issue of our Love to God, who loved us so that for no hope of reward or addition of glory he was even turned into love, and gave us himself.
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He that loves God perfectly, cannot but neglect himself, and perish and be Lost to himself;
He that loves God perfectly, cannot but neglect himself, and perish and be Lost to himself;
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but he riseth again, and is found, first in God, whilst he thinks nothing but of him;
but he Riseth again, and is found, First in God, while he thinks nothing but of him;
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and then, whilst he thinks that he is loved of him, and lives in him whilst he is thus lost.
and then, while he thinks that he is loved of him, and lives in him while he is thus lost.
cc av, cs pns31 vvz cst pns31 vbz vvn pp-f pno31, cc vvz p-acp pno31 cs pns31 vbz av vvn.
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Could we raise our Devotion to this pitch, it were indeed in its proper Zenith.
Could we raise our Devotion to this pitch, it were indeed in its proper Zenith.
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But our Prayers for the most part are blemisht with some partialities and by-respects, and our selves are more respected in them than God.
But our Prayers for the most part Are blemished with Some Partialities and by-respects, and our selves Are more respected in them than God.
p-acp po12 n2 p-acp dt av-ds n1 vbr vvn p-acp d n2 cc n2, cc po12 n2 vbr dc vvn p-acp pno32 cs n1.
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If they be petitory, we request some good for our selves; if eucharistical, we give thanks for some good we have received;
If they be petitory, we request Some good for our selves; if eucharistical, we give thanks for Some good we have received;
cs pns32 vbb j, pns12 vvb d j p-acp po12 n2; cs j, pns12 vvb n2 p-acp d j pns12 vhb vvn;
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if deprecatory, we request to be preserved from some evil. Still our selves have the chiefest part;
if deprecatory, we request to be preserved from Some evil. Still our selves have the chiefest part;
cs j, pns12 vvb pc-acp vbi vvn p-acp d n-jn. j po12 n2 vhb dt js-jn n1;
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and our Prayers are like the Parthean horsemen, which ride one way, but look another; They seem to go towards God, but indeed reflect upon our selves.
and our Prayers Are like the Parthean horsemen, which ride one Way, but look Another; They seem to go towards God, but indeed reflect upon our selves.
cc po12 n2 vbr av-j dt jp n2, r-crq vvb pi n1, cc-acp vvb j-jn; pns32 vvb pc-acp vvi p-acp np1, cc-acp av vvb p-acp po12 n2.
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And how many of us would fall down before God if we did not stand in need of him? And this may be the reason why many times our Prayers are sent forth like the Raven out of Noahs Ark, and never return.
And how many of us would fallen down before God if we did not stand in need of him? And this may be the reason why many times our Prayers Are sent forth like the Raven out of Noahs Ark, and never return.
cc c-crq d pp-f pno12 vmd vvi a-acp p-acp np1 cs pns12 vdd xx vvi p-acp n1 pp-f pno31? cc d vmb vbi dt n1 c-crq d n2 po12 n2 vbr vvn av av-j dt n1 av pp-f npg1 n1, cc av-x vvi.
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But when we make the Glory of God the chief end of our Devotion, they go forth like the Dove,
But when we make the Glory of God the chief end of our Devotion, they go forth like the Dove,
p-acp c-crq pns12 vvb dt n1 pp-f np1 dt j-jn n1 pp-f po12 n1, pns32 vvb av av-j dt n1,
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and return to us again with an Olive-branch.
and return to us again with an Olive-branch.
cc vvi p-acp pno12 av p-acp dt n1.
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It is a nice observation of Quadrigarius in Gellius, that darts and arrows which are shot upward do fly more level,
It is a Nicaenae observation of Quadrigarius in Gellius, that darts and arrows which Are shot upward do fly more level,
pn31 vbz dt j n1 pp-f np1 p-acp np1, cst n2 cc n2 r-crq vbr vvn av-j vdb vvi av-dc j-jn,
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and more surely hit the mark, then those which are shot downwards.
and more surely hit the mark, then those which Are shot downwards.
cc av-dc av-j vvi dt n1, cs d r-crq vbr vvn av.
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12783
But it is most true in our Prayers, which are called Ejaculations, because they are darted from us as shafts out of a bow;
But it is most true in our Prayers, which Are called Ejaculations, Because they Are darted from us as shafts out of a bow;
p-acp pn31 vbz av-ds j p-acp po12 n2, r-crq vbr vvn n2, c-acp pns32 vbr vvn p-acp pno12 p-acp n2 av pp-f dt n1;
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12784
Those that fly upward to God, and aim at his glory, do more fix upon and take him than those other which fly downward upon our selves.
Those that fly upward to God, and aim At his glory, do more fix upon and take him than those other which fly downward upon our selves.
d cst vvb av-j p-acp np1, cc vvb p-acp po31 n1, vdb av-dc vvi p-acp cc vvi pno31 cs d n-jn r-crq n1 av-j p-acp po12 n2.
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12785
For God and Man are in respect of one another as the species of Quantity, Continua, and Discreta; as a Body, and Number. Number admits of infinite additions;
For God and Man Are in respect of one Another as the species of Quantity, Continua, and Discreta; as a Body, and Number. Number admits of infinite additions;
p-acp np1 cc n1 vbr p-acp n1 pp-f pi j-jn c-acp dt n2 pp-f n1, np1, cc fw-la; p-acp dt n1, cc n1. n1 vvz pp-f j n2;
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Nullus est post quem non sit alter; You can give no number to which you may not add another.Nullus est post Whom non sit alter; You can give no number to which you may not add Another.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la; pn22 vmb vvi dx n1 p-acp r-crq pn22 vmb xx vvi j-jn.
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And a Corporeal substance may be diminished in unitate. You cannot so divide a piece of wood but you may divide it again:
And a Corporeal substance may be diminished in unitate. You cannot so divide a piece of wood but you may divide it again:
cc dt j n1 vmb vbi vvn p-acp fw-la. pn22 vmbx av vvi dt n1 pp-f n1 p-acp pn22 vmb vvi pn31 av:
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12788
The more you diminish and cut from the wood, the more you increase the number of parts.
The more you diminish and Cut from the wood, the more you increase the number of parts.
dt av-dc pn22 vvb cc vvi p-acp dt n1, dt av-dc pn22 vvb dt n1 pp-f n2.
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So is it between God and our selves. The more we take from our selves, the more we add to God;
So is it between God and our selves. The more we take from our selves, the more we add to God;
np1 vbz pn31 p-acp np1 cc po12 n2. dt av-dc pns12 vvb p-acp po12 n2, dt av-dc pns12 vvb p-acp np1;
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the more vile we think our selves, the more glorious he appears. The knowledge of Gods infinite Majesty may receive infinite additions;
the more vile we think our selves, the more glorious he appears. The knowledge of God's infinite Majesty may receive infinite additions;
dt av-dc j pns12 vvb po12 n2, dt av-dc j pns31 vvz. dt n1 pp-f npg1 j n1 vmb vvi j n2;
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and so may the knowledge of our own unworthiness.
and so may the knowledge of our own unworthiness.
cc av vmb dt n1 pp-f po12 d n1.
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When we are busie in the contemplation of our own vileness, then do we most cleerly see the Glory of God, for which we were made.
When we Are busy in the contemplation of our own vileness, then do we most clearly see the Glory of God, for which we were made.
c-crq pns12 vbr j p-acp dt n1 pp-f po12 d n1, av vdb pns12 av-ds av-j vvi dt n1 pp-f np1, p-acp r-crq pns12 vbdr vvn.
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The tree that sends his root downwards, sends his boughs upwards; and the deeper his root, the higher his boughs:
The tree that sends his root downwards, sends his boughs upward; and the Deeper his root, the higher his boughs:
dt n1 cst vvz po31 n1 av-j, vvz po31 n2 av-j; cc dt avc-jn po31 n1, dt jc po31 n2:
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so the more we are deprest and cast-down in our selves, the nearer are we raised to the throne of God.
so the more we Are depressed and Cast-down in our selves, the nearer Are we raised to the throne of God.
av dt av-dc pns12 vbr vvn cc j p-acp po12 n2, dt jc vbr pns12 vvn p-acp dt n1 pp-f np1.
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The Glory of God was that for which we were created: Now the Philosophers will tell us, Unumquodque est propter suam operationem;
The Glory of God was that for which we were created: Now the Philosophers will tell us, Unumquodque est propter suam operationem;
dt n1 pp-f np1 vbds d p-acp r-crq pns12 vbdr vvn: av dt n2 vmb vvi pno12, fw-la fw-la fw-la fw-la fw-la;
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12796
Every thing is and hath its being for the work it hath to do. I do not warm my self with a Plainer, nor smooth a table with Fire.
Every thing is and hath its being for the work it hath to do. I do not warm my self with a Plainer, nor smooth a table with Fire.
d n1 vbz cc vhz po31 vbg p-acp dt n1 pn31 vhz pc-acp vdi. pns11 vdb xx vvi po11 n1 p-acp dt jc, ccx vvb dt n1 p-acp n1.
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This were not only vain, but would destroy any work. All things, even Arts and Sciences, beyond or besides their end are unuseful.
This were not only vain, but would destroy any work. All things, even Arts and Sciences, beyond or beside their end Are unuseful.
d vbdr xx av-j j, cc-acp vmd vvi d n1. av-d n2, av n2 cc n2, p-acp cc p-acp po32 n1 vbr j.
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12798
Seneca tells his friend that the Arts were then liberal cùm homines liberos facerent, when they made men free and ingenuous.
Senecca tells his friend that the Arts were then liberal cùm homines Liberos facerent, when they made men free and ingenuous.
np1 vvz po31 n1 cst dt n2 vbdr av j fw-la fw-la fw-la fw-la, c-crq pns32 vvd n2 j cc j.
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12799
And censuring the vices of the time, he saith that Arithmetick and Geometry were of no use if they taught only metiri latifundia, & digitos accommodare avaritiae, to measure Lordships, and tell money.
And censuring the vices of the time, he Says that Arithmetic and Geometry were of no use if they taught only metiri latifundia, & digitos accommodare avaritiae, to measure Lordship's, and tell money.
np1 vvg dt n2 pp-f dt n1, pns31 vvz d n1 cc n1 vbdr pp-f dx n1 cs pns32 vvd av-j fw-la fw-it, cc fw-la fw-la fw-la, pc-acp vvi n2, cc vvb n1.
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Whatsoever is feared is evil enough to them that fear it.
Whatsoever is feared is evil enough to them that Fear it.
r-crq vbz vvn vbz j-jn av-d p-acp pno32 cst vvb pn31.
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And certainly Man is the most unprofitable creature in the world, if he dedicate not himself and his devotions to the glory of that God who made him for that end.
And Certainly Man is the most unprofitable creature in the world, if he dedicate not himself and his devotions to the glory of that God who made him for that end.
cc av-j n1 vbz dt av-ds j n1 p-acp dt n1, cs pns31 vvb xx px31 cc po31 n2 p-acp dt n1 pp-f cst np1 r-crq vvd pno31 p-acp d n1.
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For the Love of God is an undefiled love, and if it be perfect, will admit of no mixture.
For the Love of God is an undefiled love, and if it be perfect, will admit of no mixture.
p-acp dt n1 pp-f np1 vbz dt j n1, cc cs pn31 vbb j, vmb vvi pp-f dx n1.
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For to love God for any other respect than God himself, whether it be for Health or Wealth or Honors, be it for fear of hell,
For to love God for any other respect than God himself, whither it be for Health or Wealth or Honours, be it for Fear of hell,
p-acp p-acp n1 np1 p-acp d j-jn n1 cs np1 px31, cs pn31 vbb p-acp n1 cc n1 cc n2, vbb pn31 p-acp n1 pp-f n1,
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or be it for hope of heaven it self, is at the least an imperfection in us.
or be it for hope of heaven it self, is At the least an imperfection in us.
cc vbi pn31 p-acp n1 pp-f n1 pn31 n1, vbz p-acp dt ds dt n1 p-acp pno12.
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12804
Now the reason of this is plain; That for which any thing is loved is of it self more beloved.
Now the reason of this is plain; That for which any thing is loved is of it self more Beloved.
av dt n1 pp-f d vbz j; cst p-acp r-crq d n1 vbz vvn vbz pp-f pn31 n1 av-dc vvn.
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When David dealt kindly with Mephibosheth for Jonathan his fathers sake, it is a certain argument that he loved Jonathan better than Mephibosheth.
When David dealt kindly with Mephibosheth for Johnathan his Father's sake, it is a certain argument that he loved Johnathan better than Mephibosheth.
c-crq np1 vvd av-j p-acp np1 p-acp np1 po31 ng1 n1, pn31 vbz dt j n1 cst pns31 vvd np1 jc cs np1.
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He that loves a man for mony or meat, loves mony and meat more than the man,
He that loves a man for money or meat, loves money and meat more than the man,
pns31 cst vvz dt n1 p-acp n1 cc n1, vvz n1 cc n1 av-dc cs dt n1,
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because these are the causes and ends why he loves the man.
Because these Are the Causes and ends why he loves the man.
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It will follow then, that he that loves God for himself, or for any other end than God, loves that more then God.
It will follow then, that he that loves God for himself, or for any other end than God, loves that more then God.
pn31 vmb vvi av, cst pns31 cst vvz np1 p-acp px31, cc p-acp d j-jn n1 cs np1, vvz d dc cs np1.
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But God is principally and solely to be loved;
But God is principally and solely to be loved;
p-acp np1 vbz av-j cc av-j pc-acp vbi vvn;
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all other things, even our own salvation, are to be loved for him, but he for himself.
all other things, even our own salvation, Are to be loved for him, but he for himself.
d j-jn n2, av po12 d n1, vbr pc-acp vbi vvn p-acp pno31, cc-acp pns31 p-acp px31.
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Should we now take the dimensions of our Devotion by this rule, I fear it will not reach home.
Should we now take the dimensions of our Devotion by this Rule, I Fear it will not reach home.
vmd pns12 av vvb dt n2 pp-f po12 n1 p-acp d n1, pns11 vvb pn31 vmb xx vvi av-an.
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Would we down on our knees, but for a blessing? Would we be so earnest to hallow Gods Name, but that in his name we shall cast out devils, some evil that may hurt us? Would we advance his Kingdom, but to crown ourselves? Would we be desirous his Will should be done, if his will were to damn us? Is there an Anselme now alive, that,
Would we down on our knees, but for a blessing? Would we be so earnest to hallow God's Name, but that in his name we shall cast out Devils, Some evil that may hurt us? Would we advance his Kingdom, but to crown ourselves? Would we be desirous his Will should be done, if his will were to damn us? Is there an Anselm now alive, that,
vmd pns12 p-acp p-acp po12 n2, cc-acp p-acp dt n1? vmd pns12 vbi av j p-acp vvb npg1 n1, p-acp d p-acp po31 n1 pns12 vmb vvi av n2, d n-jn cst vmb vvi pno12? vmd pns12 vvi po31 n1, p-acp pc-acp vvi px12? vmd pns12 vbi j po31 n1 vmd vbi vdn, cs po31 n1 vbdr pc-acp vvi pno12? vbz pc-acp dt np1 av j, cst,
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if Hell and Sin were proposed to his choice, would be damned to torments for ever rather than once by sin dishonor God? No:
if Hell and since were proposed to his choice, would be damned to torments for ever rather than once by since dishonour God? No:
cs n1 cc n1 vbdr vvn p-acp po31 n1, vmd vbi vvn p-acp n2 c-acp av av-c cs a-acp p-acp n1 n1 np1? uh-dx:
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Our PATER NOSTER for the most part begins at PANEM NOSTRUM, Give us this day our daily bread.
Our PATER NOSTER for the most part begins At BREAD NOSTRUM, Give us this day our daily bred.
po12 fw-la fw-la p-acp dt av-ds n1 vvz p-acp fw-la fw-la, vvb pno12 d n1 po12 j n1.
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And our Prayers are much like Jacobs Vow, If God will give us bread to eat,
And our Prayers Are much like Jacobs Voelli, If God will give us bred to eat,
cc po12 n2 vbr av-d av-j np1 vvi, cs np1 vmb vvi pno12 n1 pc-acp vvi,
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12816
and raiment to put on, then the Lord shall be our God. Indeed it should not be thus. and raiment to put on, then the Lord shall be our God. Indeed it should not be thus.
cc n1 pc-acp vvi a-acp, cs dt n1 vmb vbi po12 n1. av pn31 vmd xx vbi av.
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12817
If our Love were perfect, our Devotion would be so also, and kindle at no other fire than the Love of Gods Glory.
If our Love were perfect, our Devotion would be so also, and kindle At no other fire than the Love of God's Glory.
cs po12 n1 vbdr j, po12 n1 vmd vbi av av, cc vvi p-acp dx j-jn n1 cs dt n1 pp-f npg1 n1.
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12818
For perfect Love doth not only cast-out all fear, but all other respects whatsoever. And God would be loved by us as David loved Jonathan;
For perfect Love does not only Cast out all Fear, but all other respects whatsoever. And God would be loved by us as David loved Johnathan;
p-acp j n1 vdz xx av-j j d n1, p-acp d j-jn n2 r-crq. cc np1 vmd vbi vvn p-acp pno12 p-acp np1 vvd np1;
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12819
but the Creature, as Mephibosheth, but in a second place, for Jonathans sake, but we are Men, not Angels:
but the Creature, as Mephibosheth, but in a second place, for Jonathans sake, but we Are Men, not Angels:
cc-acp dt n1, c-acp np1, cc-acp p-acp dt ord n1, p-acp npg1 n1, cc-acp pns12 vbr n2, xx n2:
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and God, who is NONLATINALPHABET, as Clemens speaks, who studies wayes to save us, and is even witty in inventing of means to bring us unto him, doth so far condescend as to be content we have an eye to our own Good, so we prefer his Glory;
and God, who is, as Clemens speaks, who studies ways to save us, and is even witty in inventing of means to bring us unto him, does so Far condescend as to be content we have an eye to our own Good, so we prefer his Glory;
cc np1, r-crq vbz, c-acp np1 vvz, r-crq vvz n2 pc-acp vvi pno12, cc vbz av j p-acp vvg pp-f n2 pc-acp vvi pno12 p-acp pno31, vdz av av-j vvi a-acp pc-acp vbi j pns12 vhb dt n1 p-acp po12 d j, av pns12 vvb po31 n1;
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12821
to propose other ends, so we make that the first; and to pray for our selves, so we begin with him:
to propose other ends, so we make that the First; and to pray for our selves, so we begin with him:
pc-acp vvi j-jn n2, av pns12 vvb cst dt ord; cc pc-acp vvi p-acp po12 n2, av pns12 vvb p-acp pno31:
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Although we cannot begin with him but we pray for our selves. Tolle luctatori praemium, & lentus jacebit in stadio;
Although we cannot begin with him but we pray for our selves. Take luctatori Premium, & lentus jacebit in Stadio;
cs pns12 vmbx vvi p-acp pno31 p-acp pns12 vvb p-acp po12 n2. uh fw-mi n1, cc fw-la fw-la p-acp fw-la;
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12823
Take away the garland, and the Souldier will not strike a stroke.
Take away the garland, and the Soldier will not strike a stroke.
vvb av dt n1, cc dt n1 vmb xx vvi dt n1.
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12824
Our Devotion would be frostbound, nor would we fill heaven with our prayers, but that we hope they will bring down some blessing from thence.
Our Devotion would be frostbound, nor would we fill heaven with our Prayers, but that we hope they will bring down Some blessing from thence.
po12 n1 vmd vbi j, ccx vmd pns12 vvi n1 p-acp po12 n2, cc-acp cst pns12 vvb pns32 vmb vvi a-acp d n1 p-acp av.
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Therefore God deals with us as a skilfull Artist doth that works upon an evil matter;
Therefore God deals with us as a skilful Artist does that works upon an evil matter;
av np1 vvz p-acp pno12 p-acp dt j n1 vdz d n2 p-acp dt j-jn n1;
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12826
If he cannot make what he would, yet makes that which the matter gives him leave:
If he cannot make what he would, yet makes that which the matter gives him leave:
cs pns31 vmbx vvi r-crq pns31 vmd, av vvz cst r-crq dt n1 vvz pno31 vvi:
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12827
And like the Husbandman in the Gospel, he doth not pluck up the Tares, these imperfections of ours,
And like the Husbandman in the Gospel, he does not pluck up the Tares, these imperfections of ours,
cc av-j dt n1 p-acp dt n1, pns31 vdz xx vvi a-acp dt n2, d n2 pp-f png12,
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12828
for fear that the Wheat, even the whole harvest of our Devotion, should come up with them.
for Fear that the Wheat, even the Whole harvest of our Devotion, should come up with them.
p-acp n1 cst dt n1, av dt j-jn n1 pp-f po12 n1, vmd vvi a-acp p-acp pno32.
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12829
Hence it is that he proposes NONLATINALPHABET, reward and punishment, and NONLATINALPHABET, his manifold benefits, to incite us to call upon him.
Hence it is that he proposes, reward and punishment, and, his manifold benefits, to incite us to call upon him.
av pn31 vbz cst pns31 vvz, n1 cc n1, cc, po31 j n2, pc-acp vvi pno12 pc-acp vvi p-acp pno31.
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12830
And he that is, NONLATINALPHABET, the worker both of our Fight and Reward, hath made it as a Law,
And he that is,, the worker both of our Fight and Reward, hath made it as a Law,
cc pns31 cst vbz,, dt n1 av-d pp-f po12 n1 cc n1, vhz vvn pn31 p-acp dt n1,
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12831
and promulged it to all his followers, HE THAT ASKETH, SHALL RECEIVE.
and promulged it to all his followers, HE THAT ASKS, SHALL RECEIVE.
cc vvn pn31 p-acp d po31 n2, pns31 cst vvz, vmb vvi.
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12832
And this is the reason why in the primitive times they anointed Christians at their initiation and reception into the Church, to remember them that they were brought into the banners,
And this is the reason why in the primitive times they anointed Christians At their initiation and reception into the Church, to Remember them that they were brought into the banners,
cc d vbz dt n1 c-crq p-acp dt j n2 pns32 vvd np1 p-acp po32 n1 cc n1 p-acp dt n1, pc-acp vvi pno32 cst pns32 vbdr vvn p-acp dt n2,
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12833
and to encourage them with hope of reward if they overcame.
and to encourage them with hope of reward if they overcame.
cc pc-acp vvi pno32 p-acp n1 pp-f n1 cs pns32 vvd.
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12834
If we pray that Gods Name be hallowed, we may pray also that he write our names in the book of life:
If we pray that God's Name be hallowed, we may pray also that he write our names in the book of life:
cs pns12 vvb cst npg1 n1 vbi vvn, pns12 vmb vvi av cst pns31 vvb po12 n2 p-acp dt n1 pp-f n1:
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12835
If we advance his Kingdom, he will crown us: Only his Glory in all things must have the praeeminence.
If we advance his Kingdom, he will crown us: Only his Glory in all things must have the preeminence.
cs pns12 vvb po31 n1, pns31 vmb vvi pno12: j po31 n1 p-acp d n2 vmb vhi dt n1.
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12836
But you will say that it is a hard thing to keep this intention alive when we pray,
But you will say that it is a hard thing to keep this intention alive when we pray,
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12837
and that these two, the Glory of God and our Good, non sunt unius animi, cannot harbor in the same heart at once.
and that these two, the Glory of God and our Good, non sunt unius animi, cannot harbour in the same heart At once.
cc cst d crd, dt n1 pp-f np1 cc po12 j, fw-fr fw-la fw-la fw-la, vmbx vvi p-acp dt d n1 p-acp a-acp.
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12838
Nor doth God require of them an actual and perpetual intention of his Glory, but, as the Schools speak, an habitual.
Nor does God require of them an actual and perpetual intention of his Glory, but, as the Schools speak, an habitual.
ccx vdz np1 vvi pp-f pno32 dt j cc j n1 pp-f po31 n1, cc-acp, c-acp dt n2 vvb, dt j.
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12839
Thou mayest pray to his glory when thy thoughts are busie and reflect upon thy own want.
Thou Mayest pray to his glory when thy thoughts Are busy and reflect upon thy own want.
pns21 vm2 vvi p-acp po31 n1 c-crq po21 n2 vbr j cc vvi p-acp po21 d n1.
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We see an arrow flyes to the mark by the force of that hand out of which it was sent:
We see an arrow flies to the mark by the force of that hand out of which it was sent:
pns12 vvb dt n1 vvz p-acp dt n1 p-acp dt n1 pp-f d n1 av pp-f r-crq pn31 vbds vvn:
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and he that travels on the way may go forward in his journey though he divert his thoughts sometimes upon some occurences in the way,
and he that travels on the Way may go forward in his journey though he divert his thoughts sometime upon Some occurrences in the Way,
cc pns31 cst vvz p-acp dt n1 vmb vvi av-j p-acp po31 n1 cs pns31 vvb po31 n2 av p-acp d n2 p-acp dt n1,
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and do not alwayes fix them on the place to which he is going:
and do not always fix them on the place to which he is going:
cc vdb xx av vvi pno32 p-acp dt n1 p-acp r-crq pns31 vbz vvg:
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So when thy Will and Affections are quickned and enlivened with the love of Gods Glory, every action and prayer will carry with it a savor,
So when thy Will and Affections Are quickened and enlivened with the love of God's Glory, every actium and prayer will carry with it a savour,
av c-crq po21 n1 cc n2 vbr vvn cc vvn p-acp dt n1 pp-f npg1 n1, d n1 cc n1 vmb vvi p-acp pn31 dt n1,
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12844
and relish of that fountain from whence they spring.
and relish of that fountain from whence they spring.
cc n1 pp-f d n1 p-acp c-crq pns32 vvb.
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12845
An Artificer doth not alwayes think of the end why he builds a house, but his intention on his work sometimes comes in between,
an Artificer does not always think of the end why he builds a house, but his intention on his work sometime comes in between,
dt n1 vdz xx av vvi pp-f dt n1 c-crq pns31 vvz dt n1, cc-acp po31 n1 p-acp po31 n1 av vvz p-acp p-acp,
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and makes him forget his end.
and makes him forget his end.
cc vvz pno31 vvi po31 n1.
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12847
And though he make a thousand pieces, yet he still retains his Art, saith Basil. So though thou canst not make this main Intention of Gods Glory keep time with thy Devotion,
And though he make a thousand Pieces, yet he still retains his Art, Says Basil. So though thou Canst not make this main Intention of God's Glory keep time with thy Devotion,
cc c-acp pns31 vvb dt crd n2, av pns31 av vvz po31 n1, vvz np1 av cs pns21 vm2 xx vvi d j n1 pp-f npg1 n1 vvb n1 p-acp po21 n1,
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nor send up every thought thus incenst and perfumed, yet the smell of thy sacrifice shall come before God,
nor send up every Thought thus incensed and perfumed, yet the smell of thy sacrifice shall come before God,
ccx vvi a-acp d n1 av vvn cc vvn, av dt n1 pp-f po21 n1 vmb vvi p-acp np1,
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because it is breathed forth of that heart which is Gloriae ara, an Altar dedicated wholly to the glory of God.
Because it is breathed forth of that heart which is Glory ara, an Altar dedicated wholly to the glory of God.
c-acp pn31 vbz vvn av pp-f d n1 r-crq vbz np1 fw-la, dt n1 vvn av-jn p-acp dt n1 pp-f np1.
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Thy ear must be to keep it, as thy Heart, with all diligence;
Thy ear must be to keep it, as thy Heart, with all diligence;
po21 n1 vmb vbi pc-acp vvi pn31, c-acp po21 n1, p-acp d n1;
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to nourish and strengthen it, that, if it seem to sleep, yet it may not dy in thee;
to nourish and strengthen it, that, if it seem to sleep, yet it may not die in thee;
pc-acp vvi cc vvi pn31, cst, cs pn31 vvb pc-acp vvi, av pn31 vmb xx vvi p-acp pno21;
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to barricado thy heart against all contrary and heterogeneous imaginations, all wandring cogitations, which, as Jacob, may take his first-born by the heel,
to barricado thy heart against all contrary and heterogeneous Imaginations, all wandering cogitations, which, as Jacob, may take his firstborn by the heel,
pc-acp vvi po21 n1 p-acp d j-jn cc j n2, d j-vvg n2, r-crq, c-acp np1, vmb vvi po31 j p-acp dt n1,
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and afterwards supplant and robb it of its birth-right.
and afterwards supplant and rob it of its birthright.
cc av vvi cc vvi pn31 pp-f po31 n1.
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12854
For these thoughts will borrow no life from thy first intention of Gods Glory, but the intention of Gods Glory will be lost and dye in these thoughts.
For these thoughts will borrow no life from thy First intention of God's Glory, but the intention of God's Glory will be lost and die in these thoughts.
p-acp d n2 vmb vvi dx n1 p-acp po21 ord n1 pp-f npg1 n1, cc-acp dt n1 pp-f npg1 n1 vmb vbi vvn cc vvi p-acp d n2.
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We pass forward to that which we proposed in the second place. That spiritual blessings must have the first place in our prayers.
We pass forward to that which we proposed in the second place. That spiritual blessings must have the First place in our Prayers.
pns12 vvb av-j p-acp d r-crq pns12 vvd p-acp dt ord n1. cst j n2 vmb vhi dt ord n1 p-acp po12 n2.
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12856
Holiness and Obedience must go before our daily bread; the spiritual Manna, which nourisheth us up unto eternal life,
Holiness and obedience must go before our daily bred; the spiritual Manna, which Nourishes us up unto Eternal life,
n1 cc n1 vmb vvi p-acp po12 j n1; dt j n1, r-crq vvz pno12 a-acp p-acp j n1,
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before NONLATINALPHABET, the things of this present life, or that bread which upholds us but for a span of time.
before, the things of this present life, or that bred which upholds us but for a span of time.
p-acp, dt n2 pp-f d j n1, cc d n1 r-crq vvz pno12 p-acp p-acp dt n1 pp-f n1.
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12858
A doctrine as most plain, so most necessary for these times, in which mens hearts are so set on gain and temporal respects that heaven finds but little room in their thoughts,
A Doctrine as most plain, so most necessary for these times, in which men's hearts Are so Set on gain and temporal respects that heaven finds but little room in their thoughts,
dt n1 c-acp ds j, av av-ds j p-acp d n2, p-acp r-crq ng2 n2 vbr av vvn p-acp n1 cc j n2 cst n1 vvz p-acp j n1 p-acp po32 n2,
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and so care for the Body as if they knew not whether they had any Soul or no:
and so care for the Body as if they knew not whither they had any Soul or no:
cc av vvb p-acp dt n1 c-acp cs pns32 vvd xx cs pns32 vhd d n1 cc dx:
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Of his mind in Plautus, who professed, if he were to sacrifice to Jupiter, yet, si quid lucri esset, if gain and filthy lucre presented it self before him;
Of his mind in Plautus, who professed, if he were to sacrifice to Jupiter, yet, si quid lucri esset, if gain and filthy lucre presented it self before him;
pp-f po31 n1 p-acp np1, r-crq vvd, cs pns31 vbdr pc-acp vvi p-acp np1, av, fw-la fw-la fw-la fw-la, cs n1 cc j n1 vvd pn31 n1 p-acp pno31;
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he would rem divinam deserere, instantly run from the Altar and leave his sacrifice.
he would remembering divinam deserere, instantly run from the Altar and leave his sacrifice.
pns31 vmd vvg fw-la fw-la, av-jn vvn p-acp dt n1 cc vvi po31 n1.
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Epictetus the Stoick observed that there were daily sacrifices brought to the Temples of the Gods for wealth,
Epictetus the Stoic observed that there were daily Sacrifices brought to the Temples of the God's for wealth,
np1 dt jp vvn cst pc-acp vbdr j n2 vvn p-acp dt n2 pp-f dt n2 p-acp n1,
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for honors, for victory, but none ever offered up for a good mind.
for honours, for victory, but none ever offered up for a good mind.
c-acp n2, p-acp n1, cc-acp pix av vvn a-acp p-acp dt j n1.
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And Seneca tells us, Turpissima vota diis insusurrant, that men were wont to whisper dishonest desires into the ears of the Gods;
And Senecca tells us, Turpissima vota Dis insusurrant, that men were wont to whisper dishonest Desires into the ears of the God's;
cc np1 vvz pno12, fw-la fw-la fw-la n1, d n2 vbdr j pc-acp vvi j n2 p-acp dt n2 pp-f dt n2;
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si quis autem admoverit aurem, conticescunt, but if any stood near them to hearken, they were presently silent.si quis autem admoverit Ear, conticescunt, but if any stood near them to harken, they were presently silent.
fw-mi fw-la fw-la fw-la fw-la, fw-la, p-acp cs d vvd av-j pno32 pc-acp vvi, pns32 vbdr av-j j.
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12866
Were the hearts of many men anatomized and opened, we should find Riches and Content deeply rooted in the very center,
Were the hearts of many men anatomized and opened, we should find Riches and Content deeply rooted in the very centre,
np1 dt n2 pp-f d n2 vvn cc vvn, pns12 vmd vvi n2 cc j av-jn vvn p-acp dt j n1,
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but Holiness and Obedience and Honesty of conversation written in faint and fading characters in superficie, in the very surface and outside of the heart.
but Holiness and obedience and Honesty of Conversation written in faint and fading characters in superficie, in the very surface and outside of the heart.
cc-acp n1 cc n1 cc n1 pp-f n1 vvn p-acp j cc j-vvg n2 p-acp n1, p-acp dt j n1 cc n1-an pp-f dt n1.
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12868
Villam malumus quà m coelum, We had rather have a Farm, a Cottage, than Paradise, and three lives in that than eternity in heaven.Villam malumus quà m coelum, We had rather have a Farm, a Cottage, than Paradise, and three lives in that than eternity in heaven.
fw-la fw-la fw-la fw-la, pns12 vhd av-c vhi dt n1, dt n1, cs n1, cc crd n2 p-acp cst cs n1 p-acp n1.
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We had rather be rich than good, mighty than just.
We had rather be rich than good, mighty than just.
pns12 vhd av-c vbi j cs j, j cs j.
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And talk what you will of sanctifying Gods Name, we had rather make our selves one;
And talk what you will of sanctifying God's Name, we had rather make our selves one;
cc vvb r-crq pn22 vmb pp-f vvg npg1 n1, pns12 vhd av-c vvb po12 n2 crd;
(41) sermon (DIV1)
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of advancing his Kingdom, we had rather reign as Kings; of fulfilling Gods Will, we will do our own;
of advancing his Kingdom, we had rather Reign as Kings; of fulfilling God's Will, we will do our own;
pp-f vvg po31 n1, pns12 vhd av-c vvi p-acp n2; pp-f vvg n2 vmb, pns12 vmb vdi po12 d;
(41) sermon (DIV1)
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12872
of the Bread of life, Give us this day our daily Bread. But thus to pray is not to pray NONLATINALPHABET, after that manner which Christ here taught,
of the Bred of life, Give us this day our daily Bred. But thus to pray is not to pray, After that manner which christ Here taught,
pp-f dt n1 pp-f n1, vvb pno12 d n1 po12 j n1. p-acp av pc-acp vvi vbz xx pc-acp vvi, p-acp d n1 r-crq np1 av vvd,
(41) sermon (DIV1)
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but a strange NONLATINALPHABET, want of method, in our Devotion. Our Love is seen in our language.
but a strange, want of method, in our Devotion. Our Love is seen in our language.
cc-acp dt j, n1 pp-f n1, p-acp po12 n1. po12 n1 vbz vvn p-acp po12 n1.
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For those things which most affect us, we love to talk of, we use to dream of,
For those things which most affect us, we love to talk of, we use to dream of,
p-acp d n2 r-crq av-ds vvb pno12, pns12 vvb pc-acp vvi pp-f, pns12 vvb pc-acp vvi pp-f,
(41) sermon (DIV1)
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12875
and our thoughts are restless in the pursuit of them.
and our thoughts Are restless in the pursuit of them.
cc po12 n2 vbr j p-acp dt n1 pp-f pno32.
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12876
It was observed in Alexander as a kind of prophesie and presage of his many conquests, quòd nihil humile aut puerile sciscitaretur, that he speaking with the Persian Ambassadors askt no childish or vain question, sed aut viarum longitudinem, aut itinerum modos, but of the length of the wayes,
It was observed in Alexander as a kind of prophesy and presage of his many conquests, quòd nihil humile Or puerile sciscitaretur, that he speaking with the Persian ambassadors asked no childish or vain question, sed Or viarum longitudinem, Or itinerum modos, but of the length of the ways,
pn31 vbds vvn p-acp np1 p-acp dt n1 pp-f vvb cc n1 pp-f po31 d n2, fw-la fw-la n1 fw-la j fw-la, cst pns31 vvg p-acp dt jp n2 vvd dx j cc j n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-es, p-acp pp-f dt n1 pp-f dt n2,
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12877
and the distance of places, of the Persian King, and of his Court.
and the distance of places, of the Persian King, and of his Court.
cc dt n1 pp-f n2, pp-f dt jp n1, cc pp-f po31 n1.
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12878
A man, saith the Wise-man, is known by his speech, and a Christian by his prayers.A man, Says the Wiseman, is known by his speech, and a Christian by his Prayers.
dt n1, vvz dt n1, vbz vvn p-acp po31 n1, cc dt njp p-acp po31 n2.
(41) sermon (DIV1)
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12879
I could be copious in this argument, but purposely forbear, because it is so common a place.
I could be copious in this argument, but purposely forbear, Because it is so Common a place.
pns11 vmd vbi j p-acp d n1, cc-acp av vvb, c-acp pn31 vbz av j dt n1.
(41) sermon (DIV1)
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12880
Only to set your Devotion on fire, and raise it to things above, may you please to consider Temporal goods 1. not satisfactory;
Only to Set your Devotion on fire, and raise it to things above, may you please to Consider Temporal goods 1. not satisfactory;
j pc-acp vvi po22 n1 p-acp n1, cc vvi pn31 p-acp n2 a-acp, vmb pn22 vvb pc-acp vvi j n2-j crd xx j;
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2. as an hindrance to the improvement of Spiritual.
2. as an hindrance to the improvement of Spiritual.
crd c-acp dt n1 p-acp dt n1 pp-f np1.
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12882
Do but consult your own Reason, and that will tell you, that the Mind of man is unsatiable in this life.
Do but consult your own Reason, and that will tell you, that the Mind of man is unsatiable in this life.
vdb p-acp vvi po22 d n1, cc cst vmb vvi pn22, cst dt n1 pp-f n1 vbz j p-acp d n1.
(41) sermon (DIV1)
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12883
Who ever yet brought all his ends and purposes about, and rested there? Possideas quantum rapuit Hero; Let a man possess what Craft and unlawful Policy can entitle him to;
Who ever yet brought all his ends and Purposes about, and rested there? Possideas quantum Ravished Hero; Let a man possess what Craft and unlawful Policy can entitle him to;
r-crq av av vvn d po31 n2 cc vvz a-acp, cc vvd a-acp? npg1 fw-la fw-la n1; vvb dt n1 vvb r-crq n1 cc j n1 vmb vvi pno31 p-acp;
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12884
Let him be Lord of all that lyes in the bosome of the earth, and in the bosome of the Sea;
Let him be Lord of all that lies in the bosom of the earth, and in the bosom of the Sea;
vvb pno31 vbi n1 pp-f d cst vvz p-acp dt n1 pp-f dt n1, cc p-acp dt n1 pp-f dt n1;
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12885
Let him, as Solomon did, even study how to give himself all delight imaginable;
Let him, as Solomon did, even study how to give himself all delight imaginable;
vvb pno31, c-acp np1 vdd, av vvb c-crq pc-acp vvi px31 d n1 j;
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12886
yet with all this cost, with all this pains and travel, he is as far from what he lookt for as when he first set out.
yet with all this cost, with all this pains and travel, he is as Far from what he looked for as when he First Set out.
av p-acp d d n1, p-acp d d n2 cc n1, pns31 vbz a-acp av-j p-acp r-crq pns31 vvd c-acp c-acp c-crq pns31 ord vvd av.
(41) sermon (DIV1)
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12887
Now as God having made the Understanding an eye, hath made the whole Universe for its object,
Now as God having made the Understanding an eye, hath made the Whole Universe for its Object,
av c-acp np1 vhg vvn dt n1 dt n1, vhz vvn dt j-jn n1 p-acp po31 n1,
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12888
so having placed a NONLATINALPHABET, an infinite desire in the soul, hath proportioned something to allay it.
so having placed a, an infinite desire in the soul, hath proportioned something to allay it.
av vhg vvn dt, dt j n1 p-acp dt n1, vhz vvn pi pc-acp vvi pn31.
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12889
Which since these temporal things cannot do, it is evident that heaven and spiritual blessings are those things which alone can satisfie this infinite appetite.
Which since these temporal things cannot do, it is evident that heaven and spiritual blessings Are those things which alone can satisfy this infinite appetite.
r-crq p-acp d j n2 vmbx vdi, pn31 vbz j cst n1 cc j n2 vbr d n2 r-crq av-j vmb vvi d j n1.
(41) sermon (DIV1)
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12890
Put them both in the Scales, and there is no comparison.
Put them both in the Scales, and there is no comparison.
vvb pno32 d p-acp dt n2, cc pc-acp vbz dx n1.
(41) sermon (DIV1)
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12891
You may as well measure Time by Aeternity, and weigh a little sand on the shore with the whole Ocean.
You may as well measure Time by Eternity, and weigh a little sand on the shore with the Whole Ocean.
pn22 vmb a-acp av n1 n1 p-acp n1, cc vvi dt j n1 p-acp dt n1 p-acp dt j-jn n1.
(41) sermon (DIV1)
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12892
Again, as they do not satisfie, so are they an hinderance to our improvement in spiritual wealth.
Again, as they do not satisfy, so Are they an hindrance to our improvement in spiritual wealth.
av, c-acp pns32 vdb xx vvi, av vbr pns32 dt n1 p-acp po12 n1 p-acp j n1.
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12893
Alter de lucro cogitat, alter de honore, & putat quòd eum Deus possit audire? One thinks of Gain when he prays for Godliness.Alter de lucro cogitat, alter de honore, & putat quòd Eum Deus possit Audire? One thinks of Gain when he prays for Godliness.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la vvi? pi vvz pp-f n1 c-crq pns31 vvz p-acp n1.
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12894
another of Honor when he talks of Heaven. We may call this Prayer, if we will;
Another of Honour when he talks of Heaven. We may call this Prayer, if we will;
j-jn pp-f n1 c-crq pns31 vvz pp-f n1. pns12 vmb vvi d n1, cs pns12 vmb;
(41) sermon (DIV1)
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12895
but most certain it is that God never hears it, nor any prayer which is not made NONLATINALPHABET,
but most certain it is that God never hears it, nor any prayer which is not made,
cc-acp ds j pn31 vbz cst np1 av-x vvz pn31, ccx d n1 r-crq vbz xx vvn,
(41) sermon (DIV1)
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12896
as Isidore speaks, with diligence. Which leads us to that which we proposed in the third place, That when we pray, Hallowed be thy Name, we do not simply pray that God will do it without us,
as Isidore speaks, with diligence. Which leads us to that which we proposed in the third place, That when we pray, Hallowed be thy Name, we do not simply pray that God will do it without us,
c-acp np1 vvz, p-acp n1. r-crq vvz pno12 p-acp d r-crq pns12 vvd p-acp dt ord n1, cst c-crq pns12 vvb, vvn vbb po21 n1, pns12 vdb xx av-j vvi cst np1 vmb vdi pn31 p-acp pno12,
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12897
but that he will supply us with those means and helps by which we may do it our selves;
but that he will supply us with those means and helps by which we may do it our selves;
cc-acp cst pns31 vmb vvi pno12 p-acp d n2 cc vvz p-acp r-crq pns12 vmb vdi pn31 po12 n2;
(41) sermon (DIV1)
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12898
That it is not enough to pray for blessings, or against evils, unless we be careful and industrious to procure the one, and avoid the other.
That it is not enough to pray for blessings, or against evils, unless we be careful and Industria to procure the one, and avoid the other.
cst pn31 vbz xx av-d pc-acp vvi p-acp n2, cc p-acp n2-jn, cs pns12 vbb j cc j pc-acp vvi dt pi, cc vvi dt n-jn.
(41) sermon (DIV1)
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12899
HALLOWED BE THY NAME, is soon said.HALLOWED BE THY NAME, is soon said.
vvn vbb po21 n1, vbz av vvn.
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12900
But every man that says it, doth not hallow Gods Name. Else what a sanctified world should we have!
But every man that Says it, does not hallow God's Name. Else what a sanctified world should we have!
p-acp d n1 cst vvz pn31, vdz xx vvi npg1 n1. av q-crq dt j-vvn n1 vmd pns12 vhb!
(41) sermon (DIV1)
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12901
We should hear no blasphemy, see no uncleanness, meet with no profaneness: but every man would be holy as our heavenly Father is holy;
We should hear no blasphemy, see no uncleanness, meet with no profaneness: but every man would be holy as our heavenly Father is holy;
pns12 vmd vvi dx n1, vvb dx n1, vvb p-acp dx n1: cc-acp d n1 vmd vbi j p-acp po12 j n1 vbz j;
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12902
and the earth, which is over-run with weeds, would become a Paradise of perfection.
and the earth, which is overrun with weeds, would become a Paradise of perfection.
cc dt n1, r-crq vbz vvi p-acp n2, vmd vvi dt n1 pp-f n1.
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12922
When Pliny had the day against Regulus, he professeth openly, Sentio mihi Deos affuisse; I perceive the Gods were present to help me.
When pliny had the day against Regulus, he Professes openly, Sentio mihi Gods affuisse; I perceive the God's were present to help me.
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The reason of this may be, that, when we pray for these graces, we imagine that so soon as we kneel God will come down from heaven and sow this seed of holiness in our hearts whilst we are asleep;
The reason of this may be, that, when we pray for these graces, we imagine that so soon as we kneel God will come down from heaven and sow this seed of holiness in our hearts while we Are asleep;
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that though we every day corrupt our selves, he will purge and refine them;
that though we every day corrupt our selves, he will purge and refine them;
cst cs pns12 d n1 vvi po12 n2, pns31 vmb vvi cc vvi pno32;
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though we breathe out blasphemies against him, he will take us at a time when he will strike us to the ground,
though we breathe out Blasphemies against him, he will take us At a time when he will strike us to the ground,
cs pns12 vvb av n2 p-acp pno31, pns31 vmb vvi pno12 p-acp dt n1 c-crq pns31 vmb vvi pno12 p-acp dt n1,
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as he did St. Paul, and make us holy on the sudden.
as he did Saint Paul, and make us holy on the sudden.
c-acp pns31 vdd n1 np1, cc vvb pno12 j p-acp dt j.
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And this is an epidemical error, which hath long possest the hearts of men, mentis gratissimus error, an error with which we are much taken and delighted.
And this is an epidemical error, which hath long possessed the hearts of men, mentis gratissimus error, an error with which we Are much taken and delighted.
cc d vbz dt j n1, r-crq vhz av-j vvn dt n2 pp-f n2, fw-la fw-la n1, dt n1 p-acp r-crq pns12 vbr av-d vvn cc vvn.
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Our beloved bosome error, which whoso strives to remove shall have no better reward than St. Paul had of the Athenians when he preacht of the Resurrection of the dead;
Our Beloved bosom error, which whoso strives to remove shall have no better reward than Saint Paul had of the Athenians when he preached of the Resurrection of the dead;
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He shall be accounted a setterforth of strange Doctrines.
He shall be accounted a setterforth of strange Doctrines.
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But the weak conceit of our hearers must not make us leave off to call upon them,
But the weak conceit of our hearers must not make us leave off to call upon them,
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and put them in mind of the danger they are in, and remember them in the words of the Father, Deum orare ut nobis prestet quod nos facere recusamus, ridiculum est, imò ludibriosum in Deum;
and put them in mind of the danger they Are in, and Remember them in the words of the Father, God orare ut nobis prestet quod nos facere recusamus, Ridicule est, imò ludibriosum in God;
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(41) sermon (DIV1)
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To pray to God that he will do that for us which we refuse to do our selves, is a great folly in respect of our selves, and contumelious to God.
To pray to God that he will do that for us which we refuse to do our selves, is a great folly in respect of our selves, and contumelious to God.
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We mistake our selves, if we think Holiness and Obedience are such tares as will grow up in our hearts whilst we sleep.
We mistake our selves, if we think Holiness and obedience Are such tares as will grow up in our hearts while we sleep.
pns12 vvb po12 n2, cs pns12 vvb n1 cc n1 vbr d n2 c-acp vmb vvi a-acp p-acp po12 n2 cs pns12 vvb.
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They are indeed the gifts of God; but they are NONLATINALPHABET, as Clemens speaks, not so easily atchieved as we suppose.
They Are indeed the Gifts of God; but they Are, as Clemens speaks, not so Easily achieved as we suppose.
pns32 vbr av dt n2 pp-f np1; cc-acp pns32 vbr, c-acp np1 vvz, xx av av-j vvd c-acp pns12 vvb.
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For howsoever the things of this world are then best purchast when they cost least,
For howsoever the things of this world Are then best purchased when they cost least,
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yet these gifts of God are taken up upon the best terms when we do pay most for them.
yet these Gifts of God Are taken up upon the best terms when we do pay most for them.
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Laetiùs est magno quoties sibi constat honestum: They are cheapest when they are dearest.Laetiùs est magno How often sibi constat Honesty: They Are cheapest when they Are dearest.
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For in this our labor we never fail, God alwayes working with us, and blessing the work of our hands.
For in this our labour we never fail, God always working with us, and blessing the work of our hands.
p-acp p-acp d po12 n1 pns12 av-x vvi, np1 av vvg p-acp pno12, cc vvg dt n1 pp-f po12 n2.
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Indeed to think our Prayers are but matter of complement or to deny the assistance of God in every good work, were not only to be Pelagians, but worse then the Heathen.
Indeed to think our Prayers Are but matter of compliment or to deny the assistance of God in every good work, were not only to be Pelagians, but Worse then the Heathen.
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Nulla bona mens sinè Deo, saith Seneca: No man is good but with the help of God.Nulla Bona Mens sinè God, Says Senecca: No man is good but with the help of God.
fw-la fw-la fw-la fw-la fw-la, vvz np1: uh-dx n1 vbz j cc-acp p-acp dt n1 pp-f np1.
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Ille dat consilia magnifica & recta; All good counsels and heroick thoughts are from him.Isle that consilia Magnifica & Recta; All good Counsels and heroic thoughts Are from him.
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and makes us guilty of a kind of blasphemy, even when we pray, HALLOWED BE THY NAME.
and makes us guilty of a kind of blasphemy, even when we pray, HALLOWED BE THY NAME.
cc vvz pno12 j pp-f dt n1 pp-f n1, av c-crq pns12 vvb, vvn vbb po21 n1.
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And it was a common Proverb amongst them, VIRTUTE DEORUM ET NOSTRA; What they did they did by the help of the Gods. The Greek Fathers, who did so highly extoll the Martyrs and other Saints,
And it was a Common Proverb among them, VIRTUTE GODS ET NOSTRA; What they did they did by the help of the God's The Greek Father's, who did so highly extol the Martyrs and other Saints,
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and it may be elevated the power of Nature beyond the sphere of its activity,
and it may be elevated the power of Nature beyond the sphere of its activity,
cc pn31 vmb vbi vvn dt n1 pp-f n1 p-acp dt n1 pp-f po31 n1,
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yet referred all these NONLATINALPHABET, these powers, unto God as the first fountain, and did acknowledge every where NONLATINALPHABET, that the grace of God did all;
yet referred all these, these Powers, unto God as the First fountain, and did acknowledge every where, that the grace of God did all;
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and whatsoever the best of men did NONLATINALPHABET, to be the gift of God, that no man might boast. All this is true:
and whatsoever the best of men did, to be the gift of God, that no man might boast. All this is true:
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and it is impossible we should attribute too much to God.
and it is impossible we should attribute too much to God.
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Our fault is, that we shrink and contract his Grace, and shorten his hand where he hath stretched it forth.
Our fault is, that we shrink and contract his Grace, and shorten his hand where he hath stretched it forth.
po12 n1 vbz, cst pns12 vvb cc vvi po31 n1, cc vvi po31 n1 c-crq pns31 vhz vvn pn31 av.
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We pray for Grace, and can we think that God, who is NONLATINALPHABET, Goodness it self, who is emissivus, as the Schools speak, liberal and free of himself,
We pray for Grace, and can we think that God, who is, goodness it self, who is emissivus, as the Schools speak, liberal and free of himself,
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and doth naturally send forth NONLATINALPHABET, the beams of his goodness every where;
and does naturally send forth, the beams of his Goodness every where;
cc vdz av-j vvi av, dt n2 pp-f po31 n1 d q-crq;
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will deny us that which he commands us to ask, nay, which he gives us that we may ask? We are dead;
will deny us that which he commands us to ask, nay, which he gives us that we may ask? We Are dead;
vmb vvi pno12 d r-crq pns31 vvz pno12 pc-acp vvi, uh-x, r-crq pns31 vvz pno12 cst pns12 vmb vvi? pns12 vbr j;
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and Grace is the breath by which we live: We are blind; and Grace is the eye by which we see:
and Grace is the breath by which we live: We Are blind; and Grace is the eye by which we see:
cc n1 vbz dt n1 p-acp r-crq pns12 vvb: pns12 vbr j; cc n1 vbz dt n1 p-acp r-crq pns12 vvb:
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We are lame, and Grace is the staff by which we walk. God knows that without his grace our hearts are but styes of sin and pollution;
We Are lame, and Grace is the staff by which we walk. God knows that without his grace our hearts Are but sties of since and pollution;
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It is likely then he will take his Grace from Man, and so make himself,
It is likely then he will take his Grace from Man, and so make himself,
pn31 vbz j av pns31 vmb vvi po31 n1 p-acp n1, cc av vvi px31,
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if not the author, yet the occasioner, of sin? Is it justice with God to put out our eyes,
if not the author, yet the occasioner, of since? Is it Justice with God to put out our eyes,
cs xx dt n1, av dt n1, pp-f n1? vbz pn31 n1 p-acp np1 pc-acp vvi av po12 n2,
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and then punish us for stumbling.
and then Punish us for stumbling.
cc av vvb pno12 p-acp vvg.
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Or is God delighted to try conclusions, to see what Men will do if Grace be not with them? God doth not take our souls,
Or is God delighted to try conclusions, to see what Men will do if Grace be not with them? God does not take our Souls,
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as Chirurgeons do dead bodies, to practise on. No: when we pray, he hears us: nay, he hears us before we pray.
as Chirurgeons do dead bodies, to practise on. No: when we pray, he hears us: nay, he hears us before we pray.
c-acp n2 vdb j n2, pc-acp vvi a-acp. uh-dx: c-crq pns12 vvb, pns31 vvz pno12: uh-x, pns31 vvz pno12 c-acp pns12 vvb.
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And if we do not hallow his Name, it is not for want of grace, but of Will.
And if we do not hallow his Name, it is not for want of grace, but of Will.
cc cs pns12 vdb xx vvi po31 n1, pn31 vbz xx p-acp n1 pp-f n1, cc-acp pp-f n1.
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You will say perhaps that God is an omnipotent Agent, can unty our tongues to speak his praise,
You will say perhaps that God is an omnipotent Agent, can untie our tongues to speak his praise,
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and lead us on in the wayes of holiness, though our feet be shackled, though we have no feet to go.
and led us on in the ways of holiness, though our feet be shackled, though we have no feet to go.
cc vvb pno12 p-acp p-acp dt n2 pp-f n1, cs po12 n2 vbi j-vvn, cs pns12 vhb dx n2 pc-acp vvi.
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But the Proverb will answer you. NONLATINALPHABET, If God will, you may sail over the Sea in a sive.
But the Proverb will answer you., If God will, you may sail over the Sea in a sive.
p-acp dt n1 vmb vvi pn22., cs np1 vmb, pn22 vmb vvi p-acp dt n1 p-acp dt fw-la.
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But we must remember that God, as he is a powerful Agent, so is a free Agent,
But we must Remember that God, as he is a powerful Agent, so is a free Agent,
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and works and dispenseth all things according to the pleasure of his will. He will not lead thee, if thou wilt not go.
and works and dispenseth all things according to the pleasure of his will. He will not led thee, if thou wilt not go.
cc n2 cc vvz d n2 vvg p-acp dt n1 pp-f po31 n1. pns31 vmb xx vvi pno21, cs pns21 vm2 xx vvi.
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He will not whisper Holiness into thee whilst thou sleepest, nor enlighten thee when thou shuttest thine eyes. Proposuit pulcherrimo cuique operi difficultatem:
He will not whisper Holiness into thee while thou Sleepest, nor enlighten thee when thou shuttest thine eyes. Proposuit pulcherrimo cuique operi difficultatem:
pns31 vmb xx vvi n1 p-acp pno21 cs pns21 vv2, ccx vvi pno21 c-crq pns21 vv2 po21 n2. n1 fw-la fw-la fw-la fw-la:
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12946
He that placed some rubs and difficulties in that way between us and Holiness, that we should digg out our way with the sweat of our brows to find this rich treasure.
He that placed Some rubs and difficulties in that Way between us and Holiness, that we should dig out our Way with the sweat of our brows to find this rich treasure.
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12947
Frequent and hearty Prayers, daily Exercise of virtuous actions, a kind of Violence offered to our selves;
Frequent and hearty Prayers, daily Exercise of virtuous actions, a kind of Violence offered to our selves;
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these are a sign that Grace worketh kindly, and hath its natural operation in us. Holiness is a treasure:
these Are a Signen that Grace works kindly, and hath its natural operation in us. Holiness is a treasure:
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but we do not find it as we may find some kind of treasure.
but we do not find it as we may find Some kind of treasure.
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It may be we read the examples of some who have not paid so dear for it,
It may be we read the Examples of Some who have not paid so dear for it,
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but without any great labor have attained to those virtues which they afterwards constantly improved to their own end.
but without any great labour have attained to those Virtues which they afterwards constantly improved to their own end.
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12952
Pontius the Deacon tells us of St. Cyprian, Praeproperâ velocitate pietatis penè antè caepit perfectus esse quà m disceret;
Pontius the Deacon tells us of Saint Cyprian, Praeproperâ velocitate pietatis penè antè Capet perfectus esse quà m disceret;
np1 dt n1 vvz pno12 pp-f n1 np1, fw-la j fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
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At his first setting-out for piety and Christianity he used such incredible speed that he was almost perfect before he began.
At his First setting-out for piety and Christianity he used such incredible speed that he was almost perfect before he began.
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Tam maturâ coepit fide quà m pauci perfecerunt, Few men ended in that perfection in which he began. Be it so:Tam maturâ Coepit fide quà m Pauci perfecerunt, Few men ended in that perfection in which he began. Be it so:
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, d n2 vvn p-acp d n1 p-acp r-crq pns31 vvd. vbb pn31 av:
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12955
But this is no good argument for me to put my hands into my bosome, and sit still, and expect the good hower.
But this is no good argument for me to put my hands into my bosom, and fit still, and expect the good hour.
cc-acp d vbz dx j n1 p-acp pno11 pc-acp vvi po11 n2 p-acp po11 n1, cc vvb av, cc vvb dt j n1.
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12956
Christian virtues are gifts but are not usually obtained sine pulvere & sole, without labor and difficulty.
Christian Virtues Are Gifts but Are not usually obtained sine pulvere & sole, without labour and difficulty.
njp n2 vbr n2 cc-acp vbr xx av-j vvn fw-la fw-la cc j, p-acp n1 cc n1.
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There is nothing in the world that hath any esteem amongst men, but will cost some pains to attain, to atchieve, NONLATINALPHABET, saith the Father.
There is nothing in the world that hath any esteem among men, but will cost Some pains to attain, to achieve,, Says the Father.
pc-acp vbz pix p-acp dt n1 cst vhz d n1 p-acp n2, cc-acp vmb vvi d n2 pc-acp vvi, pc-acp vvi,, vvz dt n1.
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12958
All things, both good and bad, in this are alike, that they are procured with difficulty.
All things, both good and bad, in this Are alike, that they Are procured with difficulty.
av-d n2, d j cc j, p-acp d vbr av, cst pns32 vbr vvn p-acp n1.
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12959
Errors, and the things of the Devil, are difficult, that we may be frighted from desiring them:
Errors, and the things of the devil, Are difficult, that we may be frighted from desiring them:
n2, cc dt n2 pp-f dt n1, vbr j, cst pns12 vmb vbi vvn p-acp vvg pno32:
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12960
Holiness, and the things of God, are more difficult, to try our Obedience.
Holiness, and the things of God, Are more difficult, to try our obedience.
n1, cc dt n2 pp-f np1, vbr av-dc j, pc-acp vvi po12 n1.
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12961
If it were no more than, as the Psalmist speaks, to speak well of his Name, it were not so easie.
If it were no more than, as the Psalmist speaks, to speak well of his Name, it were not so easy.
cs pn31 vbdr dx dc cs, c-acp dt n1 vvz, p-acp vvb av pp-f po31 n1, pn31 vbdr xx av j.
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12962
For they that talk most of Grace, we see, have not learn't this lesson yet, To speak well of their brother.
For they that talk most of Grace, we see, have not learnt this Lesson yet, To speak well of their brother.
p-acp pns32 cst vvb ds pp-f n1, pns12 vvb, vhb xx vvn d n1 av, pc-acp vvi av pp-f po32 n1.
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12963
But it is, to purge the Heart, which is a customhouse for all wares; to tye up the tongue, an unruly member;
But it is, to purge the Heart, which is a customhouse for all wares; to tie up the tongue, an unruly member;
p-acp pn31 vbz, pc-acp vvi dt n1, r-crq vbz dt n1 p-acp d n2; pc-acp vvi a-acp dt n1, dt j n1;
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12964
to check every inclination of our minds and motion of our bodies: Which though it be the work of Grace, yet is not done in a moment, nor without care and watchfulness.
to check every inclination of our minds and motion of our bodies: Which though it be the work of Grace, yet is not done in a moment, nor without care and watchfulness.
pc-acp vvi d n1 pp-f po12 n2 cc n1 pp-f po12 n2: r-crq cs pn31 vbb dt n1 pp-f n1, av vbz xx vdn p-acp dt n1, ccx p-acp n1 cc n1.
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to make us active, who are cripples; to heal us, who are wounded;
to make us active, who Are cripples; to heal us, who Are wounded;
pc-acp vvi pno12 j, r-crq vbr n2; pc-acp vvi pno12, r-crq vbr vvn;
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12965
Difficulty by the Providence of God is annexed to all things of worth, not to deter or extinguish but to kindle mens industry,
Difficulty by the Providence of God is annexed to all things of worth, not to deter or extinguish but to kindle men's industry,
n1 p-acp dt n1 pp-f np1 vbz vvn p-acp d n2 pp-f n1, xx pc-acp vvi cc vvi cc-acp pc-acp vvi ng2 n1,
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and to put a difference between one and another.
and to put a difference between one and Another.
cc pc-acp vvi dt n1 p-acp crd cc n-jn.
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When men sale in a calm Sea, there is no difference between a skilfull Pilot and an ignorant:
When men sale in a Cam Sea, there is no difference between a skilful Pilot and an ignorant:
c-crq n2 n1 p-acp dt j-jn n1, pc-acp vbz dx n1 p-acp dt j n1 cc dt j:
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sed cùm stridunt funes, & gemunt gubernacula, when the tempest rages, and the Sea works, then there is a difference discovered.sed cùm stridunt Funes, & gemount gubernacula, when the tempest rages, and the Sea works, then there is a difference discovered.
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Dulciùs munera gratiae proveniunt quoties non sine magnis sudoribus acquiruntur, saith Leo;Dulciùs Munera Gratiae proveniunt How often non sine magnis sudoribus acquiruntur, Says Leo;
npg1 fw-la fw-la fw-la n2 fw-fr fw-la fw-la fw-la fw-la, vvz np1;
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the gifts of Grace then bring forth most sweet fruits when they are watered with the sweat of our brows.
the Gifts of Grace then bring forth most sweet fruits when they Are watered with the sweat of our brows.
dt n2 pp-f n1 av vvi av av-ds j n2 c-crq pns32 vbr vvn p-acp dt n1 pp-f po12 n2.
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When we lye on the dunghill, when the waves of affliction beat upon us, when he kills us, then to sanctifie his Name, this is the task of a Christian.
When we lie on the dunghill, when the waves of affliction beatrice upon us, when he kills us, then to sanctify his Name, this is the task of a Christian.
c-crq pns12 vvb p-acp dt n1, c-crq dt n2 pp-f n1 vvd p-acp pno12, c-crq pns31 vvz pno12, av pc-acp vvi po31 n1, d vbz dt n1 pp-f dt njp.
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Yet all this we will do if Gods Grace be sufficiently vouchsafed us. Why so;
Yet all this we will do if God's Grace be sufficiently vouchsafed us. Why so;
av d d pns12 vmb vdi cs ng1 n1 vbb av-j vvn pno12. uh-crq av;
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is it not vouchsafed to his whole Church? Officiosissima res gratia, & veluti in hominum jurata salutem, Grace is the most officious thing in the world.
is it not vouchsafed to his Whole Church? Officiosissima Rest Gratia, & Veluti in hominum jurata salutem, Grace is the most officious thing in the world.
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Nor have I attained to that proficiency in knowledge as to understand how it can stand with the Justice of God unprovoked to withdraw his grace from any Man. But thus we must needs charge him,
Nor have I attained to that proficiency in knowledge as to understand how it can stand with the justice of God unprovoked to withdraw his grace from any Man. But thus we must needs charge him,
ccx vhb pns11 vvn p-acp d n1 p-acp n1 c-acp pc-acp vvi c-crq pn31 vmb vvi p-acp dt n1 pp-f np1 j pc-acp vvi po31 n1 p-acp d n1 p-acp av pns12 vmb av vvi pno31,
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and lay all our numerous, or rather innumerable defects upon him, if we think the only cause why we commit them is because God doth not give us grace.
and lay all our numerous, or rather innumerable defects upon him, if we think the only cause why we commit them is Because God does not give us grace.
cc vvd d po12 j, cc av-c j n2 p-acp pno31, cs pns12 vvb dt j n1 c-crq pns12 vvb pno32 vbz p-acp np1 vdz xx vvi pno12 vvi.
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Multos inveni aequos adversus homines, adversus Deos neminem, saith Seneca;Multos Inveni aequos Adversus homines, Adversus Gods neminem, Says Senecca;
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvz np1;
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I have observed many just in their censure of other men, but none that have held that equity towards the Gods. And it is the common fault of Christians to lay all upon God.I have observed many just in their censure of other men, but none that have held that equity towards the God's And it is the Common fault of Christians to lay all upon God.
pns11 vhb vvn d j p-acp po32 n1 pp-f j-jn n2, cc-acp pi cst vhb vvn d n1 p-acp dt n2 cc pn31 vbz dt j n1 pp-f np1 pc-acp vvi d p-acp np1.
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Why else do we talk so oft of our natural Infirmities, of a Necessity of sinning, as if we would have it so? De carnis infirmitate causantur, de Spiritus autem firmitate dissimulant, saith Tertullian;
Why Else do we talk so oft of our natural Infirmities, of a Necessity of sinning, as if we would have it so? De carnis Infirmity causantur, de Spiritus autem firmitate dissimulant, Says Tertullian;
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The flesh is weak; we are ready at that: but, the Spirit is quick and ready, we never observe it.The Flesh is weak; we Are ready At that: but, the Spirit is quick and ready, we never observe it.
dt n1 vbz j; pns12 vbr j p-acp d: cc-acp, dt n1 vbz j cc j, pns12 av-x vvb pn31.
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Infirmity is made, not a witness to plead against us, but a friend to comfort us.
Infirmity is made, not a witness to plead against us, but a friend to Comfort us.
n1 vbz vvn, xx dt n1 pc-acp vvi p-acp pno12, cc-acp dt n1 pc-acp vvi pno12.
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A dangerous errour it is, and sinks many a soul to Hell.
A dangerous error it is, and sinks many a soul to Hell.
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The defect cannot be in the conduct and conveyance, but in the vessel that should receive:
The defect cannot be in the conduct and conveyance, but in the vessel that should receive:
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Nor do we sin so much for want as for neglect of Grace.
Nor do we sin so much for want as for neglect of Grace.
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It is our Saviours speech, The Kingdom of God is within you, the last to our Actions and Works of Piety, which are the proper language of the Heart.
It is our Saviors speech, The Kingdom of God is within you, the last to our Actions and Works of Piety, which Are the proper language of the Heart.
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When we pray, Hallowed be thy Name, do we think God withdraws his Grace, that we may not hallow it? Is he willing to be blasphemed? Or can we imagine that he exposeth his Name to our profaneness, that he may glorifie it upon us in our destruction? We may say of this as Tertullian spake of Idolatry, Principale crimen humani generis, summus saeculi reatus, tota causa judicii;
When we pray, Hallowed be thy Name, do we think God withdraws his Grace, that we may not hallow it? Is he willing to be blasphemed? Or can we imagine that he exposeth his Name to our profaneness, that he may Glorify it upon us in our destruction? We may say of this as Tertullian spoke of Idolatry, Principale crimen Humani Generis, Summus Saeculi Rheatus, tota causa Judicii;
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This is not only the supream and greatest, but the sole crime of all mankind, to do more than ever the Pope could do, to grant an indulgence unto our selves.
This is not only the supreme and greatest, but the sole crime of all mankind, to do more than ever the Pope could do, to grant an indulgence unto our selves.
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We make it either impossible to go to heaven, or else very easie. To say, SANCTIFICETUR NOMEN TUUM, Hallowed be thy Name, is to purchase Holiness.
We make it either impossible to go to heaven, or Else very easy. To say, SANCTIFICETUR NOME TUUM, Hallowed be thy Name, is to purchase Holiness.
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So that it should seem there is, as Basil speaks, NONLATINALPHABET, a spell in the words, and a sanctifying power in the very syllables.
So that it should seem there is, as Basil speaks,, a spell in the words, and a sanctifying power in the very syllables.
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If this will not prevail, and break open heaven gates, it is in vain to knock any longer.
If this will not prevail, and break open heaven gates, it is in vain to knock any longer.
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Certainly, Beloved, it is a gross error for us thus to think, that God will be held upon such easie and cheap terms,
Certainly, beloved, it is a gross error for us thus to think, that God will be held upon such easy and cheap terms,
av-j, j-vvn, pn31 vbz dt j n1 p-acp pno12 av pc-acp vvi, cst np1 vmb vbi vvn p-acp d j cc j n2,
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or else be lost without possibility of recovery.
or Else be lost without possibility of recovery.
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For if it be so easie to hold-in with God, then were the greatest Saints of God of all men most miserable, who made no end of cleansing their hearts, and washing their hands in innocency.
For if it be so easy to hold-in with God, then were the greatest Saints of God of all men most miserable, who made no end of cleansing their hearts, and washing their hands in innocency.
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St. Paul, the greatest and worthiest servant of Christ that ever was on earth, found it a thing not so easie.
Saint Paul, the greatest and Worthiest servant of christ that ever was on earth, found it a thing not so easy.
n1 np1, dt js cc js n1 pp-f np1 cst av vbds p-acp n1, vvd pn31 dt n1 xx av j.
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It is true, he saith, By the grace of God I am that I am: but that it might not be in vain, he laboured more abundantly than they all.
It is true, he Says, By the grace of God I am that I am: but that it might not be in vain, he laboured more abundantly than they all.
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Why did he give himself to watching, to fasting, to prayers, to that exact discipline of taming his body,
Why did he give himself to watching, to fasting, to Prayers, to that exact discipline of taming his body,
q-crq vdd pns31 vvi px31 p-acp vvg, p-acp vvg, p-acp n2, p-acp cst j n1 pp-f vvg po31 n1,
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if he knew Obedience and Sanctity might stand him at a cheaper rate? We conclude then;
if he knew obedience and Sanctity might stand him At a cheaper rate? We conclude then;
cs pns31 vvd n1 cc n1 vmd vvi pno31 p-acp dt jc n1? pns12 vvb av;
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It is not enough to breathe these words into the ayr, Hallowed be thy Name, but we must re & actis velle quod affectu & voto volumus, really and in act will that sanctity which we desire in our prayers.
It is not enough to breathe these words into the air, Hallowed be thy Name, but we must re & acts velle quod affectu & voto volumus, really and in act will that sanctity which we desire in our Prayers.
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We must put in practice what we pray for, and with all our might and strength, with our best endeavours strive to do that which we earnestly begg we may be able to perform.
We must put in practice what we pray for, and with all our might and strength, with our best endeavours strive to do that which we earnestly beg we may be able to perform.
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Otherwise, to pray, and sit still; to pray, and sleep; to pray for holyness, and run on in the wayes of profaneness;
Otherwise, to pray, and fit still; to pray, and sleep; to pray for holiness, and run on in the ways of profaneness;
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to pray that Gods Name may be hallowed, and not strive to sanctifie it, is rather a faint wish than a devout prayer,
to pray that God's Name may be hallowed, and not strive to sanctify it, is rather a faint wish than a devout prayer,
pc-acp vvi cst npg1 n1 vmb vbi vvn, cc xx vvi pc-acp vvi pn31, vbz av-c dt j n1 cs dt j n1,
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Though all persons, without exception of quality, age, time, or sex, say this Petition, though every man with Angels and Arch-angels cry aloud, Holy, Holy, Holy Lord God of Sabbaoth, yet few there be who truly sanctifie Gods Name. We may be bold to fear that they speak it best who can scarcely speak it;
Though all Persons, without exception of quality, age, time, or sex, say this Petition, though every man with Angels and Archangels cry aloud, Holy, Holy, Holy Lord God of Sabbaoth, yet few there be who truly sanctify God's Name. We may be bold to Fear that they speak it best who can scarcely speak it;
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that their Devotion is greatest whose understanding is least;
that their Devotion is greatest whose understanding is least;
cst po32 n1 vbz js r-crq n1 vbz ds;
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that to our heavenly Father it is a more pleasing thing to hear parvulorum adhuc linguas balbutientes Christo Hallelujah resonare, as St. Hierome speaks, little children in their imperfect language to sing their Saviours praise, than all the busie noise and babble of a Hypocrite;
that to our heavenly Father it is a more pleasing thing to hear parvulorum Adhoc linguas balbutientes Christ Hallelujah resonare, as Saint Jerome speaks, little children in their imperfect language to sing their Saviors praise, than all the busy noise and babble of a Hypocrite;
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that their broken prattle is more pleasant in the ears of the Almighty, who speak and do it as they can,
that their broken prattle is more pleasant in the ears of the Almighty, who speak and do it as they can,
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than their full language who can both speak and do it, yet express it only with their tongue.
than their full language who can both speak and do it, yet express it only with their tongue.
cs po32 j n1 r-crq vmb d vvi cc vdb pn31, av vvb pn31 av-j p-acp po32 n1.
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There is more in this Petition than a weak eye at first can pierce into.
There is more in this Petition than a weak eye At First can pierce into.
pc-acp vbz av-dc p-acp d vvb cs dt j n1 p-acp ord vmb vvi p-acp.
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That we may take a full view of it, and behold it in its proper shape, we must first distinguish and sever it from the two next Petitions, which bear that nearness and affinity to it that for ought I can perceive, most men in their discourses have made them the very same.
That we may take a full view of it, and behold it in its proper shape, we must First distinguish and sever it from the two next Petitions, which bear that nearness and affinity to it that for ought I can perceive, most men in their discourses have made them the very same.
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The Sanctifying of Gods Name is annexed to his Kingdom; and the fairest part of his Kingdom is the fulfilling of his Will.
The Sanctifying of God's Name is annexed to his Kingdom; and the Fairest part of his Kingdom is the fulfilling of his Will.
dt vvg pp-f npg1 n1 vbz vvn p-acp po31 n1; cc dt js n1 pp-f po31 n1 vbz dt j-vvg pp-f po31 n1.
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He that halloweth Gods Name doth advance his Kingdom; and he that advanceth his Kingdom, doth his Will:
He that halloweth God's Name does advance his Kingdom; and he that Advanceth his Kingdom, does his Will:
pns31 cst vvz npg1 n1 vdz vvi po31 n1; cc pns31 cst vvz po31 n1, vdz po31 n1:
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And this last includeth and comprehends both the former:
And this last includeth and comprehends both the former:
cc d ord vvz cc vvz d dt j:
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so that Bradwartine will tell us that a Christian man needs no other prayer but this, FIAT VOLUNTAS TUA, Thy will be done, which in force and virtue conteins all other prayers whatsoever.
so that Bradwartine will tell us that a Christian man needs no other prayer but this, FIAT VOLUNTAS TUA, Thy will be done, which in force and virtue contains all other Prayers whatsoever.
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And this is true in sensu quem faciunt, in that sense which every one of them will bear;
And this is true in sensu Whom faciunt, in that sense which every one of them will bear;
cc d vbz j p-acp fw-la fw-la fw-la, p-acp d n1 r-crq d crd pp-f pno32 vmb vvi;
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but in sensu quo fiunt, in that sense in which our Saviour spake and taught them, it is most probable they have their proper bounds and limits.
but in sensu quo Fluent, in that sense in which our Saviour spoke and taught them, it is most probable they have their proper bounds and Limits.
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13014
And for our more plain and orderly proceeding we will confine this first Petition to our Words and outward Gesture, by which we do expresly honour God,
And for our more plain and orderly proceeding we will confine this First Petition to our Words and outward Gesture, by which we do expressly honour God,
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13015
and hallow him as it were before the Sun and the People:
and hallow him as it were before the Sun and the People:
cc vvb pno31 c-acp pn31 vbdr p-acp dt n1 cc dt n1:
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the second to our Hearts, which are, NONLATINALPHABET, the house of God, in which he delights to dwell;
the second to our Hearts, which Are,, the house of God, in which he delights to dwell;
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13017
his very throne, wherein he sits:
his very throne, wherein he sits:
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NONLATINALPHABET. Indeed they were nothing else but names. But the true God, who is of infinite essence, can have no name at all.
. Indeed they were nothing Else but names. But the true God, who is of infinite essence, can have no name At all.
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Haec tria sunt omnia; These three are all, the whole body of our Devotion, To hallow God with our tongue and outward deportment, To yield him the subjection and true allegiance of our hearts,Haec tria sunt omnia; These three Are all, the Whole body of our Devotion, To hallow God with our tongue and outward deportment, To yield him the subjection and true allegiance of our hearts,
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and To be ready and active to execute his will.
and To be ready and active to execute his will.
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These take up all that we have, all that we are, the inward and the outward, and the outward man.
These take up all that we have, all that we Are, the inward and the outward, and the outward man.
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We are taught to sanctifie the Lord God:
We Are taught to sanctify the Lord God:
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which at the first we may easily be perswaded to be the very same with this Petition:
which At the First we may Easily be persuaded to be the very same with this Petition:
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But the addition, in your hearts, pointeth out some difference.
But the addition, in your hearts, pointeth out Some difference.
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It is not there in terms, that we should sanctifie and honor God with our deeds and words and writing, and the like,
It is not there in terms, that we should sanctify and honour God with our Deeds and words and writing, and the like,
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but with that which is proper to the Heart: Which indeed doth necessarily shew it self in outward action.
but with that which is proper to the Heart: Which indeed does necessarily show it self in outward actium.
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For presently the Apostle adds, as an effect of this sanctifying of God, being ready alwayes to give an answer to every man that asketh you a reason of the hope which is in you.
For presently the Apostle adds, as an Effect of this sanctifying of God, being ready always to give an answer to every man that asks you a reason of the hope which is in you.
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So that this place of Peter may seem rather to belong to the next Petition, Thy Kingdom come. But to close in a little nearer with these words;
So that this place of Peter may seem rather to belong to the next Petition, Thy Kingdom come. But to close in a little nearer with these words;
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we will first ask, What is meant here by the Name of God; and then, What it is to sanctifie it. For the first, We are informed by those who have skill in that language, that by the propriety of the Hebrew the Name of God is God himself.
we will First ask, What is meant Here by the Name of God; and then, What it is to sanctify it. For the First, We Are informed by those who have skill in that language, that by the propriety of the Hebrew the Name of God is God himself.
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So to call upon his Name is to call upon him, to speak good of his Name is to speak good of him, to magnifie his Name is to magnifie him.
So to call upon his Name is to call upon him, to speak good of his Name is to speak good of him, to magnify his Name is to magnify him.
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And it is most usual to take the Name for the person: NONLATINALPHABET, saith Chrysostome in his Preface to the Romans.
And it is most usual to take the Name for the person:, Says Chrysostom in his Preface to the Roman.
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The Apostles had the whole world committed to their charge; I am not sufficient for twenty names, that is, for twenty men.The Apostles had the Whole world committed to their charge; I am not sufficient for twenty names, that is, for twenty men.
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Indeed God is NONLATINALPHABET, hidden, saith Justine Martyr; we cannot see him: NONLATINALPHABET, saith Damascene, incomprehensible; we cannot lay hold on him.
Indeed God is, hidden, Says Justin Martyr; we cannot see him:, Says Damascene, incomprehensible; we cannot lay hold on him.
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Nec nomen Dei quaeras. DEUS nomen est illi, saith Minutius; Do not ask what is Gods Name. His Name is GOD. Nec Nome Dei quaeras. DEUS Nome est illi, Says Minutius; Do not ask what is God's Name. His Name is GOD.
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There is need of words and names where diversity of things are to be distinguished by several appellations:
There is need of words and names where diversity of things Are to be distinguished by several appellations:
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Deo, qui solus est, DEUS vocabulum totum est. God is most One, nay, Unity it self;God, qui solus est, DEUS Vocabulum totum est. God is most One, nay, Unity it self;
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NONLATINALPHABET, most alone, nay Aloneness it self:
, most alone, nay Aloneness it self:
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All that you can say of him is, That he is GOD. The heathen Gods, saith Theodoret, had many names:
All that you can say of him is, That he is GOD. The heathen God's, Says Theodoret, had many names:
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Dei nomen semper fuit apud semetipsum, & in semetipso, saith Tertullian against Hermogenes; Gods Name was alwayes with himself, and in himself. DEUS, nomen Divinitatis; DOMINUS, Potestatis; GOD signifies his Divinity; and LORD, his Power.Dei Nome semper fuit apud semetipsum, & in semetipso, Says Tertullian against Hermogenes; God's Name was always with himself, and in himself. DEUS, Nome Divinitatis; DOMINUS, Potestatis; GOD signifies his Divinity; and LORD, his Power.
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But yet as the Creature doth but faintly represent God, so there are names which do but weakly and imperfectly express him.
But yet as the Creature does but faintly represent God, so there Are names which do but weakly and imperfectly express him.
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For as Names import composition of substance and quality, so they cannot sute with the Simplicity of Gods Essence,
For as Names import composition of substance and quality, so they cannot suit with the Simplicity of God's Essence,
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but as they signifie notitiam, something by which he is notified. So we say, God is just, wise, true, eternal, and the like.
but as they signify notitiam, something by which he is notified. So we say, God is just, wise, true, Eternal, and the like.
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Now to acknowledge these is to hallow his Name. We hallow him as Wise, when we count Honesty the best policy;
Now to acknowledge these is to hallow his Name. We hallow him as Wise, when we count Honesty the best policy;
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as Just, when the put the Sword into his hand, and leave all Vengeance to him;
as Just, when the put the Sword into his hand, and leave all Vengeance to him;
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as Omniscient, when we are as much afraid of the twilight as of the noon-day; as True, when in all our miseries we distrust him not;
as Omniscient, when we Are as much afraid of the twilight as of the noonday; as True, when in all our misery's we distrust him not;
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as Aeternal, when we seek for an abiding City, whose builder is God. But we will confine our selves, and take the Name of God for God himself,
as Eternal, when we seek for an abiding city, whose builder is God. But we will confine our selves, and take the Name of God for God himself,
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and in the next place enquire What it is to sanctifie him. Now SANCTUM, quod separatum; that is Holy which is separated from common use. NONLATINALPHABET —
and in the next place inquire What it is to sanctify him. Now SANCTUM, quod separatum; that is Holy which is separated from Common use. —
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The Three and Thirtieth SERMON. MATTH. VI. 10. Thy Kingdome come: IN this Petition we have three words, and all very observable;
The Three and Thirtieth SERMON. MATTHEW. VI. 10. Thy Kingdom come: IN this Petition we have three words, and all very observable;
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a Noun, Kingdome; a Pronoun, Thy; and a Verb, Come. The Kingdome which here we are commanded to pray for is not that which the Chiliasts or Millenaries fondly dream of, the enjoyment of pomp and pleasure and all temporal happiness upon earth for a thousand years together after the resurrection.
a Noun, Kingdom; a Pronoun, Thy; and a Verb, Come. The Kingdom which Here we Are commanded to pray for is not that which the Chiliasts or Millennials fondly dream of, the enjoyment of pomp and pleasure and all temporal happiness upon earth for a thousand Years together After the resurrection.
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This phansie they fetch from Revel. 20. and other places.
This fancy they fetch from Revel. 20. and other places.
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And this error, as gross as it is, spread so far in the very infancie and best times of the Church as to find entertainment with many, with Papias St. Johns Scholar,
And this error, as gross as it is, spread so Far in the very infancy and best times of the Church as to find entertainment with many, with Papias Saint Johns Scholar,
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as Hierome tells us in his Book De viris illustribus; with Iraeneus, Apollinarius; Tertullian, as some think; Victorius Pectaviensis;
as Jerome tells us in his Book De Viris illustribus; with Irenaeus, Apollinarius; Tertullian, as Some think; Victorius Pectaviensis;
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Lactantius, as appears in his seventh Book of Institutions. Nay, it was of so great account, that St. Augustine himself did once embrace it,
Lactantius, as appears in his seventh Book of Institutions. Nay, it was of so great account, that Saint Augustine himself did once embrace it,
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as himself confesses in his twentieth Book De Civit. Dei. and St. Hierome dared not to condemn it,
as himself Confesses in his twentieth Book De Civit Dei. and Saint Jerome dared not to condemn it,
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a Lesson teaching us not to dream of any honor in his kingdome but salvation, nor any crown but the crown of life.
a lesson teaching us not to dream of any honour in his Kingdom but salvation, nor any crown but the crown of life.
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as he records it himself in his Commentaries upon Jeremie. A wonder this is; when St. John there plainly mentions the first Resurrection, which is of the Soul alone.
as he records it himself in his Commentaries upon Jeremiah. A wonder this is; when Saint John there plainly mentions the First Resurrection, which is of the Soul alone.
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But men easily perswade themselves they see the image of their own conceits in those parts of Scripture where they walk,
But men Easily persuade themselves they see the image of their own conceits in those parts of Scripture where they walk,
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as Antipheron in Aristotle thought he saw his own shape and picture wheresoever he went. Men take the Kingdome of Christ to be like unto the Kingdome of the World.
as Antipheron in Aristotle Thought he saw his own shape and picture wheresoever he went. Men take the Kingdom of christ to be like unto the Kingdom of the World.
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Avaritia nostra nobis non sufficit, nisi avarum quoque Christum facimus, saith Petrarch in another case:Avaritia nostra nobis non sufficit, nisi avarum quoque Christ facimus, Says Petrarch in Another case:
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It is not enough for us to set our hearts upon riches, unless we make Christ himself Covetous also.
It is not enough for us to Set our hearts upon riches, unless we make christ himself Covetous also.
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It is not enough for us to pursue honors and dignities, unless we make Christ ambitious,
It is not enough for us to pursue honours and dignities, unless we make christ ambitious,
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and so set up a temporal Monarchy in the Church.
and so Set up a temporal Monarchy in the Church.
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We crown Christ, but it is not with the crown wherewith his Father crowned him in the day of his espousals,
We crown christ, but it is not with the crown wherewith his Father crowned him in the day of his espousals,
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when he made him the Head of the Church. In the world we are born, in the world we are bread;
when he made him the Head of the Church. In the world we Are born, in the world we Are bred;
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and hence it comes to pass, that when we divert our industry unto Christian study, to the knowledge of Christ and his Kingdome, we still phansie something like unto the World, Riches,
and hence it comes to pass, that when we divert our industry unto Christian study, to the knowledge of christ and his Kingdom, we still fancy something like unto the World, Riches,
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and Honor, and a universal Monarchy. But suppose that Christ had the politick government of the world given him as man,
and Honour, and a universal Monarchy. But suppose that christ had the politic government of the world given him as man,
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yet he never exercised his Regal power in this kind: He built no castles, raised no armies, trod not upon the necks of Emperors.
yet he never exercised his Regal power in this kind: He built no Castles, raised no armies, trod not upon the necks of Emperor's.
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Suppose he had exercised his Regal power, yet all this would hardly fasten the triple Crown on the high Priests head.
Suppose he had exercised his Regal power, yet all this would hardly fasten the triple Crown on the high Priests head.
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But we see himself renounce all such claim. He complains he hath not what the Foxes have, a hole to hide his head.
But we see himself renounce all such claim. He complains he hath not what the Foxes have, a hold to hide his head.
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Being desired to divide the inheritance between two brothers, he answers sharply, Man, who made me a judge or a divider over you? When Pilate asketh him, Art thou the King of the Jews? Christ answereth;
Being desired to divide the inheritance between two Brother's, he answers sharply, Man, who made me a judge or a divider over you? When Pilate asks him, Art thou the King of the jews? christ Answers;
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Sayest thou this of thy self? or did others tell it thee of me? Dost thou object this crime? or is it seigned to thy hands by others? And at last he makes this plain confession before Pontius Pilate, My kingdome is not of this world. Sayest thou this of thy self? or did Others tell it thee of me? Dost thou Object this crime? or is it signed to thy hands by Others? And At last he makes this plain Confessi before Pontius Pilate, My Kingdom is not of this world.
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Which words, like the Parthian horseman, ride one way, but look another;
Which words, like the Parthian horseman, ride one Way, but look Another;
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are spoken to an Infidel, to Pilate, but are a lesson directed to the subjects of his spiritual Kingdome;
Are spoken to an Infidel, to Pilate, but Are a Lesson directed to the subject's of his spiritual Kingdom;
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to work in us those three Christian vertues, Industry, Honesty, and Liberality;
to work in us those three Christian Virtues, Industry, Honesty, and Liberality;
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And therefore as Aristotle tells us of his moral Happiness, that it is the chiefest good; but not that which the Voluptuary phansieth, the Epicures Good;
And Therefore as Aristotle tells us of his moral Happiness, that it is the chiefest good; but not that which the Voluptuary phansieth, the Epicureans Good;
cc av c-acp np1 vvz pno12 pp-f po31 j n1, cst pn31 vbz dt js-jn j; cc-acp xx d r-crq dt n1 vvz, dt n2 j;
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nor that which the Ambitious adoreth, the Politicians Good; nor that which the Contemplative man abstracteth, a Universal notion and Idea of Good:
nor that which the Ambitious adores, the Politicians Good; nor that which the Contemplative man abstracteth, a Universal notion and Idea of Good:
ccx cst r-crq dt j vvz, dt n2 j; ccx cst r-crq dt j n1 vvz, dt j-u n1 cc n1 pp-f j:
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so may we say of this Kingdome, that in respect of it all the Kingdoms of the earth are not worth a thought;
so may we say of this Kingdom, that in respect of it all the Kingdoms of the earth Are not worth a Thought;
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but it is not such a Kingdome as the Jews expect, or the Chiliasts phansie, or the Church of Rome dreams of.
but it is not such a Kingdom as the jews expect, or the Chiliasts fancy, or the Church of Rome dreams of.
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And though commonly Negatives make nothing known, yet we shall find that the nature of Christs Kingdome could not have been more lively and effectually exprest than by this plain negation, My Kingdome is not of this world.
And though commonly Negatives make nothing known, yet we shall find that the nature of Christ Kingdom could not have been more lively and effectually expressed than by this plain negation, My Kingdom is not of this world.
cc c-acp av-j n2-jn vvb pix vvn, av pns12 vmb vvi cst dt n1 pp-f npg1 n1 vmd xx vhi vbn av-dc j cc av-j vvn cs p-acp d j n1, po11 n1 vbz xx pp-f d n1.
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To come yet a little nearer to the light by which we may discover this Kingdome;
To come yet a little nearer to the Light by which we may discover this Kingdom;
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The School-men have raised up divers Kingdoms, and built them all upon the same foundation, the Word of God;
The Schoolmen have raised up diverse Kingdoms, and built them all upon the same Foundation, the Word of God;
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First, his absolute Dominion over the creature;
First, his absolute Dominion over the creature;
ord, po31 j n1 p-acp dt n1;
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in respect of which Christ is called King of Kings, and Lord of Lords. To this they have added Regnum Scripturae, and Regnum Ecclesiae; They call the Scripture and the Church Kingdoms. Then they make Regnum Gratiae, a Kingdom of Grace;
in respect of which christ is called King of Kings, and Lord of lords. To this they have added Kingdom Scriptures, and Kingdom Ecclesiae; They call the Scripture and the Church Kingdoms. Then they make Kingdom Gratiae, a Kingdom of Grace;
p-acp n1 pp-f r-crq np1 vbz vvn n1 pp-f n2, cc n1 pp-f n2. p-acp d pns32 vhb vvn fw-la fw-la, cc np1 np1; pns32 vvb dt n1 cc dt n1 n2. av pns32 vvb fw-la np1, dt n1 pp-f n1;
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and Regnum Gloriae, a Kingdome of Glory. And by a figure they make the King, Christ himself, a Kingdome.
and Kingdom Glory, a Kingdom of Glory. And by a figure they make the King, christ himself, a Kingdom.
cc np1 np1, dt n1 pp-f n1. cc p-acp dt n1 pns32 vvb dt n1, np1 px31, dt n1.
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All these may be true, and these appellations may have some warrant from Scripture it self,
All these may be true, and these appellations may have Some warrant from Scripture it self,
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and may have an ADVENIAT set to them.
and may have an MAY HE COME Set to them.
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When we rest upon that law of Providence by which, in a wonderful manner God governeth the world, we say, ADVENIAT, Let his absolute Kingdome come;
When we rest upon that law of Providence by which, in a wondered manner God Governs the world, we say, MAY HE COME, Let his absolute Kingdom come;
c-crq pns12 vvb p-acp d n1 pp-f n1 p-acp r-crq, p-acp dt j n1 np1 vvz dt n1, pns12 vvb, np1, vvb po31 j n1 vvn;
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Let him dispose and order the actions of men and the events of things as he pleaseth.
Let him dispose and order the actions of men and the events of things as he Pleases.
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When we make our selves Saints, and strive to bring others into that fellowship and communion, there is an ADVENIAT; for we pray for the increase of the Church,
When we make our selves Saints, and strive to bring Others into that fellowship and communion, there is an MAY HE COME; for we pray for the increase of the Church,
c-crq pns12 vvb po12 n2 n2, cc vvb pc-acp vvi n2-jn p-acp d n1 cc n1, pc-acp vbz dt np1; p-acp pns12 vvb p-acp dt n1 pp-f dt n1,
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and the enlarging of her territories.
and the enlarging of her territories.
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When we hunger and thirst after the water of life, when we desire that wholsome doctrine may drop as the rain,
When we hunger and thirst After the water of life, when we desire that wholesome Doctrine may drop as the rain,
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and saving truth distil as the dew, there is an ADVENIAT, a prayer which will open the windows of heaven.
and Saving truth distil as the due, there is an MAY HE COME, a prayer which will open the windows of heaven.
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Some are of opinion that by Kingdom come here Christ did mean the Gospel. And this carries some probability in it.
some Are of opinion that by Kingdom come Here christ did mean the Gospel. And this carries Some probability in it.
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And his reason will hold here also, In ipsis enim non consistit disciplinae finis, sed per illa pervenitur ad finem;
And his reason will hold Here also, In Ipse enim non consistit Discipline finis, sed per illa pervenitur ad finem;
cc po31 n1 vmb vvi av av, p-acp n1 fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la;
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For the Disciples and Apostles of Christ, whose business it was to propagate the Gospel, had this petition, Thy Kingdom come, so often in their mouths, that they were accused affectati regni, as Enemies to the State, who did secretly undermine one Empire to set up another.
For the Disciples and Apostles of christ, whose business it was to propagate the Gospel, had this petition, Thy Kingdom come, so often in their mouths, that they were accused affectati Regni, as Enemies to the State, who did secretly undermine one Empire to Set up Another.
p-acp dt n2 cc n2 pp-f np1, rg-crq n1 pn31 vbds pc-acp vvi dt n1, vhd d n1, po21 n1 vvi, av av p-acp po32 n2, cst pns32 vbdr vvn n1 fw-la, p-acp n2 p-acp dt n1, r-crq vdd av-jn vvi pi n1 pc-acp vvi a-acp j-jn.
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We cannot deny but that not only the manifestation of Gods will, but the confirmation of it, either by preaching,
We cannot deny but that not only the manifestation of God's will, but the confirmation of it, either by preaching,
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or by miracle, or by those gifts and effects which can proceed from no other cause but the power and efficacy of the Spirit, are truly called the kingdome of Christ, because they are instrumenta regni, instruments and helps to advance his throne or Kingdome in our very hearts;
or by miracle, or by those Gifts and effects which can proceed from no other cause but the power and efficacy of the Spirit, Are truly called the Kingdom of christ, Because they Are Instrumenta Regni, Instruments and helps to advance his throne or Kingdom in our very hearts;
cc p-acp n1, cc p-acp d n2 cc n2 r-crq vmb vvi p-acp dx j-jn n1 p-acp dt n1 cc n1 pp-f dt n1, vbr av-j vvn dt n1 pp-f np1, c-acp pns32 vbr fw-mi fw-la, n2 cc n2 pc-acp vvi po31 n1 cc n1 p-acp po12 j n2;
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that as true Subjects we may obey his commands, as true Souldiers fight under his banner, that so we may suffer with him here and reign with him hereafter.
that as true Subject's we may obey his commands, as true Soldiers fight under his banner, that so we may suffer with him Here and Reign with him hereafter.
cst c-acp j n2-jn pns12 vmb vvi po31 n2, c-acp j n2 vvi p-acp po31 n1, cst av pns12 vmb vvi p-acp pno31 av cc vvi p-acp pno31 av.
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And in this sense we may call the Scripture a Kingdome; and the Preaching of the Word, the Administration of the Sacraments, and the outward Government of the Church,
And in this sense we may call the Scripture a Kingdom; and the Preaching of the Word, the Administration of the Sacraments, and the outward Government of the Church,
cc p-acp d n1 pns12 vmb vvi dt n1 dt n1; cc dt vvg pp-f dt n1, dt n1 pp-f dt n2, cc dt j n1 pp-f dt n1,
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whether Political by the Magistrate, or Ecclesiastical by the Bishops and Priests, a Kingdome; because both Powers, both Ecclesiastical and Civil, are NONLATINALPHABET, great helps and furtherances, to advance Gods Kingdome.
whither Political by the Magistrate, or Ecclesiastical by the Bishops and Priests, a Kingdom; Because both Powers, both Ecclesiastical and Civil, Are, great helps and furtherances, to advance God's Kingdom.
cs np1 p-acp dt n1, cc j p-acp dt n2 cc n2, dt n1; c-acp d n2, d j cc j, vbr, j n2 cc n2, pc-acp vvi npg1 n1.
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But Aquinas shall give you a full resolution, 1 a. 2 ae. Qu. 104. Regnum Dei in interioribus consistit principaliter:
But Aquinas shall give you a full resolution, 1 a. 2 ae. Qu. 104. Kingdom Dei in interioribus consistit principaliter:
p-acp np1 vmb vvi pn22 dt j n1, crd n1 crd fw-la. n1 crd fw-la fw-la p-acp fw-la fw-la fw-la:
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sed ex consequenti ad regnum Dei pertinent omnia illa sine quibus interiores actus esse non possunt; sed ex consequenti ad Kingdom Dei pertinent omnia illa sine quibus Interiores actus esse non possunt;
fw-la fw-la fw-la fw-la fw-la fw-la j fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
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The Kingdome of God is within us, and principally consists in the subduing of the inward man, in taking the citadel of the Heart:
The Kingdom of God is within us, and principally consists in the subduing of the inward man, in taking the citadel of the Heart:
dt n1 pp-f np1 vbz p-acp pno12, cc av-j vvz p-acp dt j-vvg pp-f dt j n1, p-acp vvg dt n1 pp-f dt n1:
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but by a plain and easie consequence all those things without which these inward acts are not ordinarily performed, may be taken in within its verge and compass:
but by a plain and easy consequence all those things without which these inward acts Are not ordinarily performed, may be taken in within its verge and compass:
cc-acp p-acp dt j cc j n1 d d n2 p-acp r-crq d j n2 vbr xx av-j vvn, vmb vbi vvn p-acp p-acp po31 n1 cc n1:
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And when we pray for the supply and continuance of these helps, we truly say, Thy Kingdome come. For Christ is not truly and properly said to reign, till we have surrendered up unto him our very souls and hearts,
And when we pray for the supply and Continuance of these helps, we truly say, Thy Kingdom come. For christ is not truly and properly said to Reign, till we have surrendered up unto him our very Souls and hearts,
cc c-crq pns12 vvb p-acp dt n1 cc n1 pp-f d n2, pns12 av-j vvb, po21 n1 vvi. p-acp np1 vbz xx av-j cc av-j vvd pc-acp vvi, c-acp pns12 vhb vvn a-acp p-acp pno31 po12 j n2 cc n2,
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and laid them at his feet.
and laid them At his feet.
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For, as Cassian saith of Fasting and Watching and Nakedness, that they are not perfection it self,
For, as Cassian Says of Fasting and Watching and Nakedness, that they Are not perfection it self,
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but the instruments to work it; but the Instruments to work it;
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So may we say of these outward helps, the Preaching of the Word, the Administration of the Sacraments,
So may we say of these outward helps, the Preaching of the Word, the Administration of the Sacraments,
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and the Watchfulness of Kings and Prelates, and the like, They are not the Kingdome of God,
and the Watchfulness of Kings and Prelates, and the like, They Are not the Kingdom of God,
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but helps and instruments to set us up.
but helps and Instruments to Set us up.
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They talk much of their Weakness, as if they did nothing but sin;
They talk much of their Weakness, as if they did nothing but since;
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For these are not the end, but by these we are brought to the end, to the Kingdome of Grace, which will bring us to the Kingdome of Glory.
For these Are not the end, but by these we Are brought to the end, to the Kingdom of Grace, which will bring us to the Kingdom of Glory.
p-acp d vbr xx dt n1, cc-acp p-acp d pns12 vbr vvn p-acp dt n1, p-acp dt n1 pp-f n1, r-crq vmb vvi pno12 p-acp dt n1 pp-f n1.
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In fine non est modus, saith the Philosopher in his Politicks; When we look on the end, our desires are vehement, our thoughts restless;In fine non est modus, Says the Philosopher in his Politics; When we look on the end, our Desires Are vehement, our thoughts restless;
p-acp j fw-fr fw-la fw-la, vvz dt n1 p-acp po31 n2-j; c-crq pns12 vvb p-acp dt n1, po12 n2 vbr j, po12 n2 j;
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no ADVENIAT is loud enough till we have attained it.
no MAY HE COME is loud enough till we have attained it.
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And for this alone we are as eager for the means, because they conduce and help forward to the end.
And for this alone we Are as eager for the means, Because they conduce and help forward to the end.
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What wrong then is done to the Framer and Fashioner of the Heart, when we make that, which should be the palace of the great King, a den of thieves and rebels and traytors!
What wrong then is done to the Framer and Fashioner of the Heart, when we make that, which should be the palace of the great King, a den of thieves and rebels and Traitors!
q-crq vvb av vbz vdn p-acp dt n1 cc n1 pp-f dt n1, c-crq pns12 vvb cst, r-crq vmd vbi dt n1 pp-f dt j n1, dt n1 pp-f n2 cc n2 cc n2!
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How do we despite the spirit of grace, and, as much as in us lyes, unking him,
How do we despite the Spirit of grace, and, as much as in us lies, unking him,
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and thrust him out of his Dominions!
and thrust him out of his Dominions!
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When his word goeth out very swiftly, and flyeth from one end of the world to the other;
When his word Goes out very swiftly, and flies from one end of the world to the other;
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when he sendeth Ambassadours of peace to all the world; when he destroys his enemies, and worketh wonders;
when he sends ambassadors of peace to all the world; when he Destroys his enemies, and works wonders;
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when he hath drawn out a form of government, promulged his laws, and backt them with promises and threatnings;
when he hath drawn out a from of government, promulged his laws, and backed them with promises and threatenings;
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when he hath mightily shewed himself to be our King by great signs and miracles; he doth not yet account himself to reign:
when he hath mightily showed himself to be our King by great Signs and Miracles; he does not yet account himself to Reign:
c-crq pns31 vhz av-j vvn px31 pc-acp vbi po12 n1 p-acp j n2 cc n2; pns31 vdz xx av vvi px31 pc-acp vvi:
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But when thou openest thy heart, and givest him possession of every corner of thy soul,
But when thou openest thy heart, and givest him possession of every corner of thy soul,
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then he sits as King in his holy place.
then he sits as King in his holy place.
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For as the Philosopher tells us that the confirmation of Laws consisteth not only NONLATINALPHABET, in the wise and discreet framing of them;
For as the Philosopher tells us that the confirmation of Laws Consisteth not only, in the wise and discreet framing of them;
p-acp p-acp dt n1 vvz pno12 d dt n1 pp-f n2 vvz xx av-j, p-acp dt j cc j vvg pp-f pno32;
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but NONLATINALPHABET, in the right and due observance of them:
but, in the right and due observance of them:
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So though Christ be King from all eternity, and cannot be devested of his Kingly office,
So though christ be King from all eternity, and cannot be devested of his Kingly office,
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yet then only he calls his Kingdome compleat when we are subject and obedient to him;
yet then only he calls his Kingdom complete when we Are Subject and obedient to him;
av av av-j pns31 vvz po31 n1 j c-crq pns12 vbr j-jn cc j p-acp pno31;
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when he hath gotten possession of the Heart, where he may walk, not as he did in Paradise, terrible to Adam, who had forfeited his allegiance,
when he hath got possession of the Heart, where he may walk, not as he did in Paradise, terrible to Adam, who had forfeited his allegiance,
c-crq pns31 vhz vvn n1 pp-f dt n1, c-crq pns31 vmb vvi, xx c-acp pns31 vdd p-acp n1, j p-acp np1, r-crq vhd vvn po31 n1,
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but as in a garden of pleasures, to delight himself with the sons of men. For here, in the Heart of man, sitteth Reason as chief:
but as in a garden of pleasures, to delight himself with the Sons of men. For Here, in the Heart of man, Sitteth Reason as chief:
cc-acp c-acp p-acp dt n1 pp-f n2, pc-acp vvi px31 p-acp dt n2 pp-f n2. p-acp av, p-acp dt n1 pp-f n1, vvz n1 p-acp n-jn:
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here is the counsel-table, here is polity, here are decrees, here are good purposes and resolutions;
Here is the counsel-table, Here is polity, Here Are decrees, Here Are good Purposes and resolutions;
av vbz dt n1, av vbz n1, av vbr n2, av vbr j n2 cc n2;
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hither resort those nuntii, those messengers, which convey those auxiliary forces which either our Senses, or the blessed Angels, or the Spirit of God provide and send unto it.
hither resort those nuntii, those messengers, which convey those auxiliary forces which either our Senses, or the blessed Angels, or the Spirit of God provide and send unto it.
av vvb d fw-la, d n2, r-crq vvb d j n2 r-crq d po12 n2, cc dt j-vvn n2, cc dt n1 pp-f np1 vvi cc vvi p-acp pn31.
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The Kingdome of Christ, saith Nazianzene, consists in the obteining of that which is most perfect. The Kingdom of christ, Says Nazianzene, consists in the obtaining of that which is most perfect.
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So many Virtues and Vices as there are, so many castles and towers are set up, where so many battles are fought, so many conquests made.
So many Virtues and Vices as there Are, so many Castles and towers Are Set up, where so many battles Are fought, so many conquests made.
av d n2 cc n2 p-acp a-acp vbr, av d n2 cc n2 vbr vvn a-acp, c-crq av d n2 vbr vvn, av d n2 vvn.
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Here Holiness is besieged, Religion shaken, here it is either betrayed or defended.
Here Holiness is besieged, Religion shaken, Here it is either betrayed or defended.
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Here if the Fear of this great King stand not as sentinel, the strong tower of our constancies falls to the ground, the Scepter and Crown is broken,
Here if the fear of this great King stand not as sentinel, the strong tower of our constancies falls to the ground, the Sceptre and Crown is broken,
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and Reason is thrust out of the throne, whilst the enemy regeth.
and Reason is thrust out of the throne, while the enemy regeth.
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Our Affections, as in a popular sedition, rush in with violence, and Christ standeth as secluded, and only as looker on.
Our Affections, as in a popular sedition, rush in with violence, and christ Stands as secluded, and only as looker on.
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Reign he may NONLATINALPHABET, as Lord of all the world, omnipotent, as Nazianzene saith, and will rule over all, whether they will or no;
Reign he may, as Lord of all the world, omnipotent, as Nazianzene Says, and will Rule over all, whither they will or no;
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but not NONLATINALPHABET, as one who hath brought us under his command to obey his laws and ordinances. but not, as one who hath brought us under his command to obey his laws and ordinances.
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Both Christs Kingdoms we pray for here, for that of Grace, for that of Glory, the one being the end of our prayers and of our hopes, the other a most necessary means to attain it.
Both Christ Kingdoms we pray for Here, for that of Grace, for that of Glory, the one being the end of our Prayers and of our hope's, the other a most necessary means to attain it.
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No reigning as Kings in the one unless we serve as Subjects in the other; no crown there without allegiance here; no glory without grace.
No reigning as Kings in the one unless we serve as Subject's in the other; no crown there without allegiance Here; no glory without grace.
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But because it is impossible for the most piercing eye to discover the rules and laws and order of the Kingdome of Glory, we will stay our meditations upon the way which leadeth to it,
But Because it is impossible for the most piercing eye to discover the rules and laws and order of the Kingdom of Glory, we will stay our meditations upon the Way which leads to it,
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and shew wherein the Kingdome of Grace consists. We told you the seat and place of this Kingdome is the Heart of men.
and show wherein the Kingdom of Grace consists. We told you the seat and place of this Kingdom is the Heart of men.
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For who can meddle with ordering mens hearts but Christ alone? Princes Laws may sound in the Ears, may bind the Tongues, may manacle the Hands, may command our Goods; farther they cannot go.
For who can meddle with ordering men's hearts but christ alone? Princes Laws may found in the Ears, may bind the Tongues, may manacle the Hands, may command our Goods; farther they cannot go.
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Illâ se jactet in aulà Aeolus. Illâ se jactet in aulà Aeolus.
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But to set up an imperial throne and reign in the Heart, this none but Christ can do.
But to Set up an imperial throne and Reign in the Heart, this none but christ can do.
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Now by the Heart we do not mean that fleshy part which, as the Father speaks, is as the center in the body;
Now by the Heart we do not mean that fleshy part which, as the Father speaks, is as the centre in the body;
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which, saith St. Basil, was first created, first received life, and then conveys and derives it to every part.
which, Says Saint Basil, was First created, First received life, and then conveys and derives it to every part.
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Nor do we mean, with some, the Will; nor, with others, the Affections.
Nor do we mean, with Some, the Will; nor, with Others, the Affections.
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But by the Heart we understand all the powers and faculties of the soul, the Understanding, Will,
But by the Heart we understand all the Powers and faculties of the soul, the Understanding, Will,
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and Affections, which when they move in an obedient course, by the rules and laws of any Kingdome, yield us the surest sign and token NONLATINALPHABET, of a divine conversation, conformable to Christ himself.
and Affections, which when they move in an obedient course, by the rules and laws of any Kingdom, yield us the Surest Signen and token, of a divine Conversation, conformable to christ himself.
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But in mercy hath he made them all:
But in mercy hath he made them all:
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but a submission of our Will, and a captivating of our Affections, that we may walk in obedience and newness of life, according to these laws.
but a submission of our Will, and a captivating of our Affections, that we may walk in Obedience and newness of life, according to these laws.
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Aristotle tells us, NONLATINALPHABET, He that will erect a Commonwealth must also frame laws, and fit them to that form of commonwealth which he intends.
Aristotle tells us,, He that will erect a Commonwealth must also frame laws, and fit them to that from of commonwealth which he intends.
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We cannot make the same laws sit a Popular estate and a Monarchy.
We cannot make the same laws fit a Popular estate and a Monarchy.
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The different complexions of States and Republicks you may see in their Laws, as the faces of Princes in their coyns.
The different complexions of States and Republics you may see in their Laws, as the faces of Princes in their coins.
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Now as Christ is the wonderful Counsellor, so He came out of the loins of Judah, and is a Lawgiver too,
Now as christ is the wondered Counsellor, so He Come out of the loins of Judah, and is a Lawgiver too,
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and hath drawn out Laws like unto his Kingdome. As his Scepter is a Scepter of righteousness, so are his Laws just:
and hath drawn out Laws like unto his Kingdom. As his Sceptre is a Sceptre of righteousness, so Are his Laws just:
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No man, no devil can question them.
No man, no Devil can question them.
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Socrates and Plato and the wisest of the Philosophers, though strangers to him and aliants from his Kingdome,
Socrates and Plato and the Wisest of the Philosophers, though Strangers to him and aliants from his Kingdom,
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yet would no doubt have subscribed to his Laws.
yet would no doubt have subscribed to his Laws.
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As his Kingdome is heavenly, so are his Laws from heaven, heavenly, written by the finger of Wisdome it self.
As his Kingdom is heavenly, so Are his Laws from heaven, heavenly, written by the finger of Wisdom it self.
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As he is an everlasting Prince, so are his Laws eternal.
As he is an everlasting Prince, so Are his Laws Eternal.
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But I will not now stand to shew the difference between these Laws and the Laws by which the Kingdome of the world be governed.
But I will not now stand to show the difference between these Laws and the Laws by which the Kingdom of the world be governed.
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For what will fall-in more fitly with the TUUM, the Pronoun possessive, which points out a Kingdom by it self,
For what will falling more fitly with the TUUM, the Pronoun possessive, which points out a Kingdom by it self,
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and with which other Kingdoms cannot be compared.
and with which other Kingdoms cannot be compared.
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The Kingdome of God is then within us, when the Understanding maketh haste to the object thereof, the Truth of God, to apprehend it; The Kingdom of God is then within us, when the Understanding makes haste to the Object thereof, the Truth of God, to apprehend it;
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and the Will is ready to meet the object thereof, our soveraign Good, to embrace it;
and the Will is ready to meet the Object thereof, our sovereign Good, to embrace it;
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and the Affections wait and give attention upon the will, to further our possession of it;
and the Affections wait and give attention upon the will, to further our possession of it;
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when we have such wisdom, such holiness, such courage and desires as are fit for a subject of Christ to bring him unto and keep him in true fidelity and obedience for ever.
when we have such Wisdom, such holiness, such courage and Desires as Are fit for a Subject of christ to bring him unto and keep him in true Fidis and Obedience for ever.
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For Christs Laws do not pass only to restrain the Will, but to bound the Understanding also, to regulate our Affections, to set limits to our very Thoughts, which flow from the heart;
For Christ Laws do not pass only to restrain the Will, but to bound the Understanding also, to regulate our Affections, to Set Limits to our very Thoughts, which flow from the heart;
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to keep us from Error as well as from Sin. For as the Will must turn it self from all evil, ut non consentiat; that it no way incline to consent unto it,
to keep us from Error as well as from Sin. For as the Will must turn it self from all evil, ut non consentiat; that it no Way incline to consent unto it,
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so is there a tye upon the Understanding to avoid error, ut non assentiat, that it yield not assent to it.
so is there a tie upon the Understanding to avoid error, ut non assentiat, that it yield not assent to it.
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As the Will is bound to perform its act, so is the Understanding also. The Will is bound to will that which is good;
As the Will is bound to perform its act, so is the Understanding also. The Will is bound to will that which is good;
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the Understanding, to know and believe those things which are the objects of our Faith and Knowledge:
the Understanding, to know and believe those things which Are the objects of our Faith and Knowledge:
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so that it is as well a sin to believe a lye in matters of Faith as to break a commandment.
so that it is as well a since to believe a lie in matters of Faith as to break a Commandment.
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If there were no law to the Understanding, then were it lawful for every man to believe and think as he please:
If there were no law to the Understanding, then were it lawful for every man to believe and think as he please:
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and that opinion would pass for current, That every man may be saved in that Religion and Sect which he believes to be good and true:
and that opinion would pass for current, That every man may be saved in that Religion and Sect which he believes to be good and true:
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And then how hath the Church of Christ been mistaken in passing such heavy censures upon Hereticks and Infidels? We have a saying indeed in St. Bernard, Nihil ardet in inferno praeter propriam voluntatem, That nothing of us makes fuel for the fire of hell but our Will,
And then how hath the Church of christ been mistaken in passing such heavy censures upon Heretics and Infidels? We have a saying indeed in Saint Bernard, Nihil Ardet in inferno praeter propriam voluntatem, That nothing of us makes fuel for the fire of hell but our Will,
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and that men are punisht only for the stubbornness and disobedience of their Will:
and that men Are punished only for the stubbornness and disobedience of their Will:
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and if we examine it, we shall find it true enough, though at the first appearance it beareth some shew of opposition to the truth.
and if we examine it, we shall find it true enough, though At the First appearance it bears Some show of opposition to the truth.
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For the Will receives the first wound and maim.
For the Will receives the First wound and maim.
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And it is most certain, we could never erre dangerously, if we were not willing to be deceived.
And it is most certain, we could never err dangerously, if we were not willing to be deceived.
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The complaint is put-up in Scripture, They will not understand. Not that the acts of the Understanding depend on the Will, which are rather natural than arbitrary (for it is not in our power not to apprehend things in those shapes in which they present themselves) but because we wilfully refuse the means to clear doubts, we will not see that which is most naked and visible, we seek no guide, we follow no direction,
The complaint is put-up in Scripture, They will not understand. Not that the acts of the Understanding depend on the Will, which Are rather natural than arbitrary (for it is not in our power not to apprehend things in those shapes in which they present themselves) but Because we wilfully refuse the means to clear doubts, we will not see that which is most naked and visible, we seek no guide, we follow no direction,
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nay, perhaps against our own consciences we dissent from that which inwardly, will we, nill we, we do acknowledge.
nay, perhaps against our own Consciences we dissent from that which inwardly, will we, nill we, we do acknowledge.
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And as the errors of the Understanding, so all the extravagancies of the Affections are originally from the Will.
And as the errors of the Understanding, so all the extravagancies of the Affections Are originally from the Will.
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It was the Stoicks error to disgrace the Affections as evil. Christianity hath made the weapons of righteousness to fight the battels of this great King.
It was the Stoics error to disgrace the Affections as evil. Christianity hath made the weapons of righteousness to fight the battles of this great King.
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My Anger may be a sword, my Love a banner, my Hope a staff, my Fear a buckler.
My Anger may be a sword, my Love a banner, my Hope a staff, my fear a buckler.
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All the weaknesses of our Soul, the errors of our Understanding, and the rebellions of our Affections, are from the Will.
All the Weaknesses of our Soul, the errors of our Understanding, and the rebellions of our Affections, Are from the Will.
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From hence are wars and fightings. Is the Understanding dark? The cloud is from the Will.From hence Are wars and fightings. Is the Understanding dark? The cloud is from the Will.
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That my Anger rageth, my Love burneth, my Fear despaireth, my Grief is impatient, my Joy mad, is from the Will.
That my Anger rages, my Love burns, my fear despaireth, my Grief is impatient, my Joy mad, is from the Will.
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From this treasury blows the wind which makes the wicked like the troubled sea which cannot rest, whose waters cast up mire and dirt.
From this treasury blows the wind which makes the wicked like the troubled sea which cannot rest, whose waters cast up mire and dirt.
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And now you see that the Kingdom of Christ consists principally in subduing of the will.
And now you see that the Kingdom of christ consists principally in subduing of the will.
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When that yields, the Understanding is straight as wax to receive the impressions of Truth,
When that yields, the Understanding is straight as wax to receive the impressions of Truth,
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and the Affections as so many gentle gales to carry us to the haven where we would be.
and the Affections as so many gentle gales to carry us to the Haven where we would be.
cc dt n2 c-acp av d j n2 pc-acp vvi pno12 p-acp dt n1 c-crq pns12 vmd vbi.
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This is NONLATINALPHABET, as Chrysostom calls it, principale animae, as St. Ambrose, the commanding, leading, and principal part of the Heart.
This is, as Chrysostom calls it, principal Spirits, as Saint Ambrose, the commanding, leading, and principal part of the Heart.
d vbz, c-acp np1 vvz pn31, j-jn fw-la, p-acp n1 np1, dt j-vvg, vvg, cc j-jn n1 pp-f dt n1.
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If Christ hath taken possession of this, he hath taken the whole heart, and is Lord of all.
If christ hath taken possession of this, he hath taken the Whole heart, and is Lord of all.
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Fight, saith the King of Syria, neither with small nor great, save only with the King of Israel. Fight, Says the King of Syria, neither with small nor great, save only with the King of Israel.
n1, vvz dt n1 pp-f np1, av-dx p-acp j ccx j, vvb av-j p-acp dt n1 pp-f np1.
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If he fa•l in battel, the whole army is overthrown.
If he fa•l in battle, the Whole army is overthrown.
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Will you have it plainly thus? There be these three parts as it were in the Heart or Soul of man, Reason, Will, and Appetite.
Will you have it plainly thus? There be these three parts as it were in the Heart or Soul of man, Reason, Will, and Appetite.
n1 pn22 vhb pn31 av-j av? pc-acp vbi d crd n2 c-acp pn31 vbdr p-acp dt n1 cc n1 pp-f n1, n1, n1, cc n1.
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Reason necessarily inclines to things, reasonable; and the Sensitive appetite follows the conduct of Sense.
Reason necessarily inclines to things, reasonable; and the Sensitive appetite follows the conduct of Sense.
n1 av-j vvz p-acp n2, j; cc dt j n1 vvz dt n1 pp-f n1.
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For it is an axiome in the Schools, Unaquaeque virtus expeditior est ad proprium actum, Every power of the soul tends naturally to its proper act and operation.
For it is an axiom in the Schools, Unaquaeque virtus expeditior est ad proprium Acts, Every power of the soul tends naturally to its proper act and operation.
p-acp pn31 vbz dt n1 p-acp dt n2, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, d n1 pp-f dt n1 vvz av-j p-acp po31 j n1 cc n1.
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Our Reason is quick to discourse, and our Sense carries us to sensual objects:
Our Reason is quick to discourse, and our Sense carries us to sensual objects:
po12 n1 vbz j pc-acp vvi, cc po12 n1 vvz pno12 p-acp j n2:
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And these two are at a kind of war and variance in man, and strive which shall have the supremacy:
And these two Are At a kind of war and variance in man, and strive which shall have the supremacy:
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They are as two extreams, and the Will in the midst, as it were, to decide the controversie.
They Are as two extremes, and the Will in the midst, as it were, to decide the controversy.
pns32 vbr p-acp crd n2-jn, cc dt n1 p-acp dt n1, c-acp pn31 vbdr, pc-acp vvi dt n1.
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When Sense hath over whelmed Reason, then Sin begins to reign, and the Devil to triumph:
When Sense hath over whelmed Reason, then since begins to Reign, and the devil to triumph:
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But when through Christ, that strenghtheneth us, our Will takes Reason's part, and treads the Appetite under her feet;
But when through christ, that strenghtheneth us, our Will Takes Reason's part, and treads the Appetite under her feet;
cc-acp c-crq p-acp np1, cst vvz pno12, po12 n1 vvz ng1 n1, cc vvz dt n1 p-acp po31 n2;
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then the adverse faction is swallowed up in victory, Christ is all in all, and VENIT REGNUM DEI, the Kingdome of God is within us.
then the adverse faction is swallowed up in victory, christ is all in all, and VENIT KINGDOM DEI, the Kingdom of God is within us.
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I now proceed further, to unfold the nature of the Kingdome of God. It is REGNUM TUUM, thy Kingdome.
I now proceed further, to unfold the nature of the Kingdom of God. It is KINGDOM TUUM, thy Kingdom.
pns11 av vvi av-jc, pc-acp vvi dt n1 pp-f dt n1 pp-f np1. pn31 vbz np1 fw-la, po21 n1.
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Which puts a difference betwixt this and other Kingdoms. Christ rules and reigneth as a King in his Church:
Which puts a difference betwixt this and other Kingdoms. christ rules and Reigneth as a King in his Church:
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But as his Kingdome is not of this world, so is it of a divers form and complexion from the Kingdoms of the world.
But as his Kingdom is not of this world, so is it of a diverse from and complexion from the Kingdoms of the world.
cc-acp c-acp po31 n1 vbz xx pp-f d n1, av vbz pn31 pp-f dt j n1 cc n1 p-acp dt n2 pp-f dt n1.
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We pray, Let thy Kingdome come: Which points out a peculiar Kingdome, a Kingdome by it self.
We pray, Let thy Kingdom come: Which points out a peculiar Kingdom, a Kingdom by it self.
pns12 vvb, vvb po21 n1 vvb: r-crq vvz av dt j n1, dt n1 p-acp pn31 n1.
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Spes supra desiderium addit conatum quendam & elevationem animi, saith Aquinas;Spes supra desiderium Addit conatum quendam & elevationem animi, Says Aquinas;
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And if we put it in the Scales with the Kingdoms of the earth, and weigh them together, they will be all found too light;
And if we put it in the Scales with the Kingdoms of the earth, and weigh them together, they will be all found too Light;
cc cs pns12 vvb pn31 p-acp dt n2 p-acp dt n2 pp-f dt n1, cc vvi pno32 av, pns32 vmb vbi av-d vvn av j;
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whether we respect the Laws by which this Kingdome is governed, or the Virtue and Power it hath,
whither we respect the Laws by which this Kingdom is governed, or the Virtue and Power it hath,
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or its large Compass, or the Riches it abounds with, or its Duration; the Laws unquestionable, indispensable: the Power universal;
or its large Compass, or the Riches it abounds with, or its Duration; the Laws unquestionable, indispensable: the Power universal;
cc po31 j n1, cc dt n2 pn31 vvz p-acp, cc po31 n1; dt n2 j, j: dt n1 j;
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the Circuit as large as the world; the Riches everlasting; and its Continuance for ever. To speak something of these in their order.
the Circuit as large as the world; the Riches everlasting; and its Continuance for ever. To speak something of these in their order.
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First, in the Kingdome of Christ and his Laws neither People, nor Senate, nor Wise-men, nor Judges, has any hand.
First, in the Kingdom of christ and his Laws neither People, nor Senate, nor Wise men, nor Judges, has any hand.
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They were made in Senatu & Soliloquio, as Rupertus speaks, in that Senate and Solitariness where there are divers, yet but one;
They were made in Senatu & Soliloquio, as Rupert speaks, in that Senate and Solitariness where there Are diverse, yet but one;
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Three Persons, and but one God. Secondly, there is a difference in the Laws themselves. These are pure and undefiled, exact and perfect, and such as tend to perfection;
Three Persons, and but one God. Secondly, there is a difference in the Laws themselves. These Are pure and undefiled, exact and perfect, and such as tend to perfection;
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and so were none that ever the heathen Legislatours enacted.
and so were none that ever the heathen Legislators enacted.
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What speak we of the Laws of heathen men and strangers from the Commonwealth of Israel? The Law of Moses,
What speak we of the Laws of heathen men and Strangers from the Commonwealth of Israel? The Law of Moses,
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though it had nothing unlawful or dishonest, yet conteined many precepts concerning things which in themselves were neither good nor evil;
though it had nothing unlawful or dishonest, yet contained many Precepts Concerning things which in themselves were neither good nor evil;
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as Sacrificing of beasts, Circumcision, exact Rest on their Sabboath, forbidding of divers meats.
as Sacrificing of beasts, Circumcision, exact Rest on their Sabbath, forbidding of diverse Meats.
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But the Laws of the Gospel and of the Kingdome of Christ command those duties which, had they not been tendred in that high commanding form,
But the Laws of the Gospel and of the Kingdom of christ command those duties which, had they not been tendered in that high commanding from,
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yet in their own nature were most just and fit to be done; Not to circumcise the flesh, but the heart;
yet in their own nature were most just and fit to be done; Not to circumcise the Flesh, but the heart;
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Not to cease from labor, but from that which is unlawful; Not to sacrifice the bloud and fat of beasts, but our selves;
Not to cease from labour, but from that which is unlawful; Not to sacrifice the blood and fat of beasts, but our selves;
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Not to abstein from certain meats, but to beat down our body, and wage war with our appetite.
Not to abstain from certain Meats, but to beatrice down our body, and wage war with our appetite.
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We may say of the Law of Moses as St. Paul speaks of the yearly sacrifices, It did not make the commers thereunto perfect, but left behind it still NONLATINALPHABET, a conscience of sins; not only ex parte reatûs, a conscience which did testifie that they had sinned,
We may say of the Law of Moses as Saint Paul speaks of the yearly Sacrifices, It did not make the comers thereunto perfect, but left behind it still, a conscience of Sins; not only ex parte reatûs, a conscience which did testify that they had sinned,
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and affright them with the guilt, but ex parte vindictae, a conscience which not only questioned their sins, but there attonement also.
and affright them with the guilt, but ex parte vindictae, a conscience which not only questioned their Sins, but there atonement also.
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Therefore Chrysostome on that place will tell us, In that the Jews did offer sacrifice, it seemeth they had a conscience that accused them of sin;
Therefore Chrysostom on that place will tell us, In that the jews did offer sacrifice, it seems they had a conscience that accused them of since;
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but that they did it continually, argued they had a conscience which accused their sacrifice of Imperfection. but that they did it continually, argued they had a conscience which accused their sacrifice of Imperfection.
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The Law of Faith, which is the fundamental Law of the Gospel; is expunctor legis & totius retro vetustatis.
The Law of Faith, which is the fundamental Law of the Gospel; is expunctor Legis & totius retro vetustatis.
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blots out these Laws, and whatever Antiquity did write down as a Law in her tables.
blots out these Laws, and whatever Antiquity did write down as a Law in her tables.
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Quicquid retrò fuit, aut demutatum est, ut circumcisio; aut suppletum, ut lex reliqua; aut impletum, ut prophetia; aut perfectum, ut fides ipsa; Quicquid retrò fuit, Or demutatum est, ut Circumcision; Or suppletum, ut lex Rest; Or impletum, ut Prophetia; Or perfectum, ut fides ipsa;
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Whatsoever was in times past was either changed, as Circumcision; or supplyed, as the rest of the Law; or fulfilled, as Prophesies;
Whatsoever was in times past was either changed, as Circumcision; or supplied, as the rest of the Law; or fulfilled, as prophecies;
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or made perfect, as Faith it self.
or made perfect, as Faith it self.
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I should detein you too long in this argument, should I draw a comparison between each particular constitution.
I should detain you too long in this argument, should I draw a comparison between each particular constitution.
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By the very nature and quality of the Laws you may easily descry a main difference between these Kingdoms.
By the very nature and quality of the Laws you may Easily descry a main difference between these Kingdoms.
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The Laws of Christ are unchangeable and eternal, but all humane constitutions are temporary and mutable.
The Laws of christ Are unchangeable and Eternal, but all humane constitutions Are temporary and mutable.
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Those which are written in the Body of the Law by the Civilians are called LEGES PERPETUAE, Laws unchangeable:
Those which Are written in the Body of the Law by the Civilians Are called LEGES PERPETUAE, Laws unchangeable:
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but after Ages have seen the countenance of some altered, and others quite rased out. Legum medelae pro temporum moribus & pro rerumpubl.
but After Ages have seen the countenance of Some altered, and Others quite rased out. Legume medelae Pro Temporum moribus & Pro rerumpubl.
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generibus & pro utilitatum presentium rationibus mutari solent & flecti, nec uno statu consistere, sed, ut coeli facies & maris, ita rerum & fortunae tempestatibus variari; generibus & Pro utilitatum presentium rationibus mutari solent & flecti, nec Uno Statu consistere, sed, ut coeli fancies & maris, ita rerum & Fortunae tempestatibus variari;
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But the Laws of the heavenly Kingdome are eternal, written in our souls by the King of Souls from the beginning.
But the Laws of the heavenly Kingdom Are Eternal, written in our Souls by the King of Souls from the beginning.
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The second head wherein the difference of this Kingdome from others is seen, is the Power of it, which is extended not to the body alone but to the soul also.
The second head wherein the difference of this Kingdom from Others is seen, is the Power of it, which is extended not to the body alone but to the soul also.
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Other Kings may lay the whip on the back, but this rips-up the very bowels:
Other Kings may lay the whip on the back, but this rips-up the very bowels:
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other Kings may kill the body, but this can cast both body and soul into hell.
other Kings may kill the body, but this can cast both body and soul into hell.
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Many times it is wisdom in Kings not to punish, because of the multitude or power of offenders.
Many times it is Wisdom in Kings not to Punish, Because of the multitude or power of offenders.
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Nescio, saith an heathen man in the Historian, an suasurus fuerim omittere potiùs praevalida & adulta vitia, quam hoc assequi ut palam fiat quibus vitiis impares simus. Nescio, Says an heathen man in the Historian, an suasurus fuerim omittere potiùs praevalida & adulta Vices, quam hoc Assequi ut Palam fiat quibus Vitiis impares Simus.
fw-la, vvz dt j-jn n1 p-acp dt n1, dt fw-la n1 n1 vbz fw-la cc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la n1 fw-la fw-la vvz fw-la.
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Sins many times do reign amongst men, and spread themselves so far and wide, that no strength of the Magistrate is able to supress them:
Sins many times do Reign among men, and spread themselves so Far and wide, that no strength of the Magistrate is able to suppress them:
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and therefore many times it is our best wisdom to let such sins alone, lest by going about to amend them, we betray our weakness,
and Therefore many times it is our best Wisdom to let such Sins alone, lest by going about to amend them, we betray our weakness,
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and shew that the Law it self may have a bridle put into her mouth, that offenders may ride her as they please.
and show that the Law it self may have a bridle put into her Mouth, that offenders may ride her as they please.
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It is not so in this Kingdom. God can never be out-braved by any sin, be it never so universal.
It is not so in this Kingdom. God can never be outbraved by any since, be it never so universal.
pn31 vbz xx av p-acp d n1. np1 vmb av-x vbi j p-acp d n1, vbb pn31 av-x av j.
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Be the offenders never such Giants, never so many, he is able to chain and fetter them even with a word.
Be the offenders never such Giants, never so many, he is able to chain and fetter them even with a word.
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He that sits on the throne and he that grinds at the mill to him are all one.
He that sits on the throne and he that grinds At the mill to him Are all one.
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And as a thousand years with him are but as one day, so a thousand, a million, a whole world of men with him are but as one man.
And as a thousand Years with him Are but as one day, so a thousand, a million, a Whole world of men with him Are but as one man.
cc c-acp dt crd n2 p-acp pno31 vbr p-acp c-acp crd n1, av dt crd, dt crd, dt j-jn n1 pp-f n2 p-acp pno31 vbr p-acp c-acp crd n1.
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And when he shall sit to do judgment upon sinners, all the world shall have before him but one neck,
And when he shall fit to do judgement upon Sinners, all the world shall have before him but one neck,
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and he can strike it off at a blow.
and he can strike it off At a blow.
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When I mentioned the power and virtue of this Kingdome, you might expect perhaps that I should have said something of the power and efficacy of Grace,
When I mentioned the power and virtue of this Kingdom, you might expect perhaps that I should have said something of the power and efficacy of Grace,
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because this Kingdome is called the Kingdome of Grace. And indeed herein is a difference between this Kingdome and others.
Because this Kingdom is called the Kingdom of Grace. And indeed herein is a difference between this Kingdom and Others.
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Magistrates promulge laws, threaten, bind the tongue and hand; but have no influence nor operation on the hearts and wills of men:
Magistrates promulge laws, threaten, bind the tongue and hand; but have no influence nor operation on the hearts and wills of men:
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But in this our spiritual Kingdome the King doth not only command, but gives us his helping hand that we may perform his command.
But in this our spiritual Kingdom the King does not only command, but gives us his helping hand that we may perform his command.
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Et quomodo fulgur nubes disrumpit, as Cyprian speaketh, as lightning suddenly breaketh through the cloud, and at once enlightens and amazes the world;Et quomodo fulgur Clouds disrumpit, as Cyprian speaks, as lightning suddenly breaks through the cloud, and At once enlightens and amazes the world;
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so the coruscation and splendor of Gods Grace doth at once illuminate and dull the eye of our understanding.
so the coruscation and splendour of God's Grace does At once illuminate and dull the eye of our understanding.
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Nescio quomodo tangimur, & tangi nos sentimus; Nescio quomodo tangimur, & tangi nos Sentimus;
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we are toucht with this sudden flash we know not how, and we feel that we are toucht;
we Are touched with this sudden flash we know not how, and we feel that we Are touched;
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but it is not easie to discern how. Non deprehendes quemadmodum aut quando tibi prosit, profuisse deprehendes.
but it is not easy to discern how. Non deprehends quemadmodum Or quando tibi prosit, profuisse deprehends.
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That the power of Gods Grace hath wrought you shall find;
That the power of God's Grace hath wrought you shall find;
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but the secret and retired passages by which it wrought are impossible to be reduced to demonstration.
but the secret and retired passages by which it wrought Are impossible to be reduced to demonstration.
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We must confess that by nature we are blind, and Grace is the eye by which we see;
We must confess that by nature we Are blind, and Grace is the eye by which we see;
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we are lame, and Grace is the staff by which we walk; we are dead, and Grace is the breath by which we live.
we Are lame, and Grace is the staff by which we walk; we Are dead, and Grace is the breath by which we live.
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As man upon earth is composed of Body and Soul, so in respect of this Kingdome he admits of a new composition, of Man and the Spirit of Grace:
As man upon earth is composed of Body and Soul, so in respect of this Kingdom he admits of a new composition, of Man and the Spirit of Grace:
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But we must remember it is a Kingdome we speak of; and Christ is a King, not a Tyrant.
But we must Remember it is a Kingdom we speak of; and christ is a King, not a Tyrant.
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Now the Philosopher will tell us, Rex imperat volentibus; tyrannus, nolentibus;
Now the Philosopher will tell us, Rex Implead volentibus; tyrannus, nolentibus;
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That in this a King and a Tyrant differ, that the one ruleth his subjects with that wisdom and temper that they are willing to obey, the other makes them obey whether they will or no.
That in this a King and a Tyrant differ, that the one Ruleth his subject's with that Wisdom and temper that they Are willing to obey, the other makes them obey whither they will or no.
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Beloved, Christ is a King in this respect: He will not rule us against our will.
beloved, christ is a King in this respect: He will not Rule us against our will.
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Nemo se ab invito coli vult. No man will take a gift from an unwilling hand.Nemo se ab invito coli vult. No man will take a gift from an unwilling hand.
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And dost thou look that the King of heaven and earth should force thee to allegiance? Some have made it an observation, That before Christs resurrection he was obeyed by those that served him against their will,
And dost thou look that the King of heaven and earth should force thee to allegiance? some have made it an observation, That before Christ resurrection he was obeyed by those that served him against their will,
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and so was served but to halves;
and so was served but to halves;
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but under the Gospel he gathers unto him populum spontaneum, a willing people, that still be ready to do his will.
but under the Gospel he gathers unto him Populum Spontaneous, a willing people, that still be ready to do his will.
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All this is from Grace, thou wilt say. It is true; But not of Grace so working as to force the Will.
All this is from Grace, thou wilt say. It is true; But not of Grace so working as to force the Will.
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For as God is powerful, and can do all things;
For as God is powerful, and can do all things;
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so is he wise too, and sweetly disposes all things, accomplishing his will by those means he in his eternal wisdom knoweth to be best;
so is he wise too, and sweetly disposes all things, accomplishing his will by those means he in his Eternal Wisdom Knoweth to be best;
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using his power as a King, but not violence as a Tyrant.
using his power as a King, but not violence as a Tyrant.
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Wilt thou then sit still, and not set thy hand to work, upon a phansie that God doth not send thee grace? Wilt thou not hearken to the voice of thy King speaking within God,
Wilt thou then fit still, and not Set thy hand to work, upon a fancy that God does not send thee grace? Wilt thou not harken to the voice of thy King speaking within God,
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unless he knock, as Fortune is said to have done at Galba's gates, till he be weary? Wilt thou not move unless with the hand of violence he drive thee before him? Wilt thou still be evil,
unless he knock, as Fortune is said to have done At Galba's gates, till he be weary? Wilt thou not move unless with the hand of violence he drive thee before him? Wilt thou still be evil,
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and pretend he will not make thee good? What a dishonor is this to thy King, to entitle him to thy disobedience,
and pretend he will not make thee good? What a dishonour is this to thy King, to entitle him to thy disobedience,
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and make him guilty of that treason which is committed against himself? Beloved, this is to be ignorant of the nature of this Kingdome,
and make him guilty of that treason which is committed against himself? beloved, this is to be ignorant of the nature of this Kingdom,
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and injurious to the King himself, and the highest pitch of rebellion, to make him, if not the author, yet the occasioner of it. No;
and injurious to the King himself, and the highest pitch of rebellion, to make him, if not the author, yet the occasioner of it. No;
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he helps us, he doth not force us. He leads, not drives us. He works in us, but not without us.
he helps us, he does not force us. He leads, not drives us. He works in us, but not without us.
pns31 vvz pno12, pns31 vdz xx vvi pno12. pns31 vvz, xx vvz pno12. pns31 vvz p-acp pno12, cc-acp xx p-acp pno12.
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For these two, Grace and Free-will are not co-ordinate, but subordinate. Non partim gratia, partim liberum arbitrium, saith St. Bernard;
For these two, Grace and Freewill Are not coordinate, but subordinate. Non Partim Gratia, Partim liberum Arbitrium, Says Saint Bernard;
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Grace and Free-will do not share our obedience between them: sed totum singula peragunt, but each of them doth perform the whole work:
Grace and Freewill do not share our Obedience between them: sed totum singula peragunt, but each of them does perform the Whole work:
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Grace doth it wholly, and Free-will doth it wholly: sed ut totum in illo, sic totum ex illa;
Grace does it wholly, and Freewill does it wholly: sed ut totum in illo, sic totum ex illa;
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as it is wholly wrought by the Free-will of man, so is the Free-will of man wholly enabled thereunto by the Grace of God, which helps to determine the Will.
as it is wholly wrought by the Freewill of man, so is the Freewill of man wholly enabled thereunto by the Grace of God, which helps to determine the Will.
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Attribute what you will to Gods Grace, every good work, and word, and thought: You cannot attribute too much, you cannot attribute enough:
Attribute what you will to God's Grace, every good work, and word, and Thought: You cannot attribute too much, you cannot attribute enough:
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But when you have set God at this height, in that proper Zenith where his natural Goodness hath placed him, oh then draw him not down again to the mire where you ly wallowing, to be partaker with your filth.
But when you have Set God At this height, in that proper Zenith where his natural goodness hath placed him, o then draw him not down again to the mire where you lie wallowing, to be partaker with your filth.
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Do not weaken him by giving him an attribute of Power.
Do not weaken him by giving him an attribute of Power.
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Say not when he doth not reign in your hearts, that it is because he will not.
Say not when he does not Reign in your hearts, that it is Because he will not.
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The voice of his thunder is in the heaven; The voice of his thunder is in the heaven;
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The Vulgar renders it, VOX TONITRUI IN ROTA, The voice of his thunder is in the wheel.
The vulgar renders it, VOX TONITRUI IN ROTA, The voice of his thunder is in the wheel.
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It is heard of men who are willing to walk in the wheel and circle of Discipline and Virtue, which have their thoughts collected and raised from the sensual vanities of this word.
It is herd of men who Are willing to walk in the wheel and circle of Discipline and Virtue, which have their thoughts collected and raised from the sensual vanities of this word.
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And then by the power of this voice, by the Power of Gods Grace, like a wheel, they are rowled about,
And then by the power of this voice, by the Power of God's Grace, like a wheel, they Are rolled about,
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and are lifted up, and do touch the earth but in puncto, as it were but in a point, having not the least relish of the world.
and Are lifted up, and do touch the earth but in puncto, as it were but in a point, having not the least relish of the world.
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And this is the power and virtue of the Kingdome of Grace.
And this is the power and virtue of the Kingdom of Grace.
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We pass now to the third head of difference, which consists in the Compass and Circuit of this Kingdome, which is as large as all the world.
We pass now to the third head of difference, which consists in the Compass and Circuit of this Kingdom, which is as large as all the world.
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In this respect all Kingdomes come short of it, every one having its bounds which it cannot pass without violence.
In this respect all Kingdoms come short of it, every one having its bounds which it cannot pass without violence.
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A foolish title it is which some give the Emperor of Rome, as if he had power over the most remote and unknown people of the world.
A foolish title it is which Some give the Emperor of Room, as if he had power over the most remote and unknown people of the world.
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Bartolus counts him no less than an he etick who denies it. But his arguments are no better than the Emperors Title, which is but nominal.
Bartolus counts him no less than an he etick who Denies it. But his Arguments Are no better than the Emperor's Title, which is but nominal.
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They tell us that he calls himself MUNDI DOMINUM, The Lord of all the world, and that Rome hath the appellation NONLATINALPHABET, of the whole world, given it by Writers of latter times.
They tell us that he calls himself MUNDI DOMINUM, The Lord of all the world, and that Room hath the appellation, of the Whole world, given it by Writers of latter times.
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So the Poet, Orbem jam totum victor Romanus habebat. But these are but hyperboles, spoken by way of excess and excellency.
So the Poet, Orbem jam totum victor Romanus habebat. But these Are but hyperboles, spoken by Way of excess and excellency.
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So Jewry is also called in Scripture:
So Jewry is also called in Scripture:
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For Jerusalem is said to be placed in the midst of the earth, that is, in the midst of Judaea:
For Jerusalem is said to be placed in the midst of the earth, that is, in the midst of Judaea:
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and scatter his fruit, and not leave so much as the stump of its root in the earth. and scatter his fruit, and not leave so much as the stump of its root in the earth.
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as the City Delphi is called orbis umbilicus, the Navel of the world, because it is scituate in the midst of Greece.
as the city Delphi is called Orbis umbilicus, the Navel of the world, Because it is situate in the midst of Greece.
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But without hyperbole Christ is the Catholick and universal Monarch of the whole world. He seeth and ruleth all places.
But without hyperbole christ is the Catholic and universal Monarch of the Whole world. He sees and Ruleth all places.
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All places are to him alike. We need not vow a pilgrimage to Rome or to Jerusalem:
All places Are to him alike. We need not Voelli a pilgrimage to Room or to Jerusalem:
av-d n2 vbr p-acp pno31 av-j. pns12 vvb xx vvb dt n1 pc-acp vvi cc p-acp np1:
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we need not take our scrip and staff to go thither. De Britannia & de Hierosolymis aequaliter patet aura coelestis;
we need not take our scrip and staff to go thither. De Britannia & de Jerusalem aequaliter patet aura coelestis;
pns12 vvb xx vvi po12 n1 cc n1 pc-acp vvi av. fw-fr np1 cc fw-la fw-la fw-la fw-la fw-fr fw-la;
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The way to this Kingdome is as near out of Britanny as out of Hierusalem, saith St. Hierome to Paulinus. Totius mundi vox una, CHRISTUS;
The Way to this Kingdom is as near out of Brittany as out of Jerusalem, Says Saint Jerome to Paulinus. Totius mundi vox una, CHRISTUS;
dt n1 p-acp d n1 vbz a-acp j av pp-f np1 c-acp av pp-f np1, vvz n1 np1 p-acp np1. fw-la fw-la fw-la fw-la, fw-la;
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Christ is become the language of the whole world. The Prophets are plain, the Psalms full of testimonies.
christ is become the language of the Whole world. The prophets Are plain, the Psalms full of testimonies.
np1 vbz vvn dt n1 pp-f dt j-jn n1. dt n2 vbr j, dt n2 j pp-f n2.
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In thy seed shall all nations of the earth be blessed, saith God to Abraham.In thy seed shall all Nations of the earth be blessed, Says God to Abraham.
p-acp po21 n1 vmb d n2 pp-f dt n1 vbb vvn, vvz np1 p-acp np1.
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Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession, saith God to Christ. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession, Says God to christ.
vvb pp-f pno11, cc pns11 vmb vvi pno21 dt j-jn p-acp po21 n1, cc dt j n2 pp-f dt n1 p-acp po21 n1, vvz np1 p-acp np1.
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The Gospel must be preached to all nations, saith our Saviour.The Gospel must be preached to all Nations, Says our Saviour.
dt n1 vmb vbi vvn p-acp d n2, vvz po12 n1.
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But as the Sun hath its race through all the world, but yet doth not shine in every part at once,
But as the Sun hath its raze through all the world, but yet does not shine in every part At once,
cc-acp c-acp dt n1 vhz po31 n1 p-acp d dt n1, cc-acp av vdz xx vvi p-acp d n1 p-acp a-acp,
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but beginneth in the East, and passeth to the South, and so to the West;
but begins in the East, and passes to the South, and so to the West;
cc-acp vvz p-acp dt n1, cc vvz p-acp dt n1, cc av p-acp dt n1;
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and as it passeth forward, it bringeth light to one place, and withdraweth it from another:
and as it passes forward, it brings Light to one place, and withdraweth it from Another:
cc c-acp pn31 vvz av-j, pn31 vvz n1 p-acp crd n1, cc vvz pn31 p-acp j-jn:
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so is it with the Sun of righteousness; he spreads his beams on those who were in darkness and the shadow of death,
so is it with the Sun of righteousness; he spreads his beams on those who were in darkness and the shadow of death,
av vbz pn31 p-acp dt n1 pp-f n1; pns31 vvz po31 n2 p-acp d r-crq vbdr p-acp n1 cc dt n1 pp-f n1,
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and makes it night to them who had the clearest noon.
and makes it night to them who had the Clearest noon.
cc vvz pn31 n1 p-acp pno32 r-crq vhd dt js n1.
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Not that his race is confined, as is the Suns, but because of the interposition of mens sins, who exclude themselves from his beams.
Not that his raze is confined, as is the Suns, but Because of the interposition of men's Sins, who exclude themselves from his beams.
xx d po31 n1 vbz vvn, c-acp vbz dt n2, cc-acp c-acp pp-f dt n1 pp-f ng2 n2, r-crq vvi px32 p-acp po31 n2.
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And now to proceed to our fourth head of difference; As this is the largest of all Kingdomes, so it is the most lasting. Other Kingdomes last not;
And now to proceed to our fourth head of difference; As this is the Largest of all Kingdoms, so it is the most lasting. Other Kingdoms last not;
cc av pc-acp vvi p-acp po12 ord n1 pp-f n1; c-acp d vbz dt js pp-f d n2, av pn31 vbz dt av-ds j-vvg. av-jn n2 vvb xx;
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Quibus evertendis una dies, hora, momentum sufficit. Quibus evertendis una dies, hora, momentum sufficit.
fw-la fw-la fw-la fw-la, fw-la, fw-la fw-la.
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Though they have been many years a raising to their height, yet a day, an hour, a moment is enough to blow them down,
Though they have been many Years a raising to their height, yet a day, an hour, a moment is enough to blow them down,
cs pns32 vhb vbn d n2 dt n-vvg p-acp po32 n1, av dt n1, dt n1, dt n1 vbz av-d pc-acp vvi pno32 a-acp,
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and lay them level with the ground.
and lay them level with the ground.
cc vvd pno32 vvi p-acp dt n1.
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And while they last, they continue not uniform, but have their climacterical years and fatal periods.
And while they last, they continue not uniform, but have their climacterical Years and fatal periods.
cc cs pns32 vvb, pns32 vvb xx j, cc-acp vhb po32 j n2 cc j n2.
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Though they grow up like the tree, and be strong, and their height reach unto heaven;
Though they grow up like the tree, and be strong, and their height reach unto heaven;
cs pns32 vvb a-acp av-j dt n1, cc vbb j, cc po32 n1 vvi p-acp n1;
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yet there may come an Angel, some messenger, from heaven, and hew down the tree, and cut off his branches,
yet there may come an Angel, Some Messenger, from heaven, and hew down the tree, and Cut off his branches,
av pc-acp vmb vvi dt n1, d n1, p-acp n1, cc vvb a-acp dt n1, cc vvd a-acp po31 n2,
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Justine hath calculated the three first Monarchies, and Sleidan all four: and we have seen their beginning, and their end.
Justin hath calculated the three First Monarchies, and Sleidan all four: and we have seen their beginning, and their end.
np1 vhz vvn dt crd ord n2, cc np1 d crd: cc pns12 vhb vvn po32 n1, cc po32 n1.
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But the God of heaven hath set up a Kingdome which shall never be destroyed:
But the God of heaven hath Set up a Kingdom which shall never be destroyed:
p-acp dt n1 pp-f n1 vhz vvn a-acp dt n1 r-crq vmb av-x vbi vvn:
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and it shall break to pieces, and consume all those Kingdoms, but it self shall stand fast for ever. and it shall break to Pieces, and consume all those Kingdoms, but it self shall stand fast for ever.
cc pn31 vmb vvi p-acp n2, cc vvi d d n2, cc-acp pn31 n1 vmb vvi av-j p-acp av.
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We will conclude with the Riches of this Kingdome. If Money were virtue, and earthly Honor salvation;
We will conclude with the Riches of this Kingdom. If Money were virtue, and earthly Honour salvation;
pns12 vmb vvi p-acp dt n2 pp-f d n1. cs n1 vbdr n1, cc j n1 n1;
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if the Jasper were holiness, and the Sapphire obedience;
if the Jasper were holiness, and the Sapphire Obedience;
cs dt n1 vbdr n1, cc dt n1 n1;
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if those Pearls in the Revelation were virtues, then that of our Saviour would be true in this sense also, The Kingdome of heaven would be taken by violence: The Covetous, the Ambitious, the Publicanes and Sinners, would all be candidati angelorum, joynt-suiters and competitors for an angels place.
if those Pearls in the Revelation were Virtues, then that of our Saviour would be true in this sense also, The Kingdom of heaven would be taken by violence: The Covetous, the Ambitious, the Publicans and Sinners, would all be Candidates Angels, joynt-suiters and competitors for an Angels place.
cs d n2 p-acp dt n1 vbdr n2, cs d pp-f po12 n1 vmd vbi j p-acp d n1 av, dt n1 pp-f n1 vmd vbi vvn p-acp n1: dt j, dt j, dt n2 cc n2, vmd d vbi fw-la fw-la, n2 cc n2 p-acp dt ng1 n1.
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Behold then in this Kingdome are Riches which never fail, not Money, but Virtue; not Honor, but Salvation;
Behold then in this Kingdom Are Riches which never fail, not Money, but Virtue; not Honour, but Salvation;
vvb av p-acp d n1 vbr n2 r-crq av-x vvb, xx n1, cc-acp n1; xx n1, cc-acp n1;
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not the Jasper and the Sapphire, but that Pearl which is better than all our estate.
not the Jasper and the Sapphire, but that Pearl which is better than all our estate.
xx dt n1 cc dt n1, cc-acp cst n1 r-crq vbz jc cs d po12 n1.
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For God and the Saints when they speak of Profit and Gain, take it not in that sense which men use to take it:
For God and the Saints when they speak of Profit and Gain, take it not in that sense which men use to take it:
p-acp np1 cc dt n2 c-crq pns32 vvb pp-f n1 cc n1, vvb pn31 xx p-acp d n1 r-crq n2 vvb pc-acp vvi pn31:
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As the Poet tells us when he speaks of Rivers and Mountains, that men called them thus or thus,
As the Poet tells us when he speaks of rivers and Mountains, that men called them thus or thus,
c-acp dt n1 vvz pno12 c-crq pns31 vvz pp-f n2 cc n2, cst n2 vvd pno32 av cc av,
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but the Gods had other names for them. The Gold of this Kingdome is the Religiousness and Obedience of the Saints;
but the God's had other names for them. The Gold of this Kingdom is the Religiousness and obedience of the Saints;
cc-acp dt n2 vhd j-jn n2 p-acp pno32. dt n1 pp-f d n1 vbz dt n1 cc n1 pp-f dt n2;
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the precious Stones are Truth and Sanctity. In mundo tantò quisque melior, quantò pecuniosior; In the world every man is esteemed so good as he is rich;
the precious Stones Are Truth and Sanctity. In mundo tantò Quisque melior, quantò pecuniosior; In the world every man is esteemed so good as he is rich;
dt j n2 vbr n1 cc n1. p-acp fw-la fw-la fw-la fw-la, fw-la fw-la; p-acp dt n1 d n1 vbz vvn av j c-acp pns31 vbz j;
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Like a fruitless tree, tanti est in pretio, quantum lignum ejus in trunco; he is valued only by his bulk and trunk.
Like a fruitless tree, tanti est in Precio, quantum lignum His in trunco; he is valued only by his bulk and trunk.
av-j dt j n1, fw-la fw-la p-acp fw-la, fw-la fw-la fw-la p-acp n1; pns31 vbz vvn av-j p-acp po31 n1 cc n1.
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But in this Kingdome the only Riches is Obedience. Men may have the riches of the world, and yet be poor:
But in this Kingdom the only Riches is obedience. Men may have the riches of the world, and yet be poor:
p-acp p-acp d n1 dt j n2 vbz n1. np1 vmb vhi dt n2 pp-f dt n1, cc av vbi j:
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But this Kingdome makes Poverty it self riches; Disgrace, honor; Death, life. Here we are kept by the power of God through faith unto salvation;
But this Kingdom makes Poverty it self riches; Disgrace, honour; Death, life. Here we Are kept by the power of God through faith unto salvation;
cc-acp d n1 vvz n1 pn31 n1 n2; n1, n1; n1, n1. av pns12 vbr vvn p-acp dt n1 pp-f np1 p-acp n1 p-acp n1;
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here we are begotten to an inheritance incorruptible and undefiled, that fadeth not away, but is reserved in the heavens for us, till that time that we shall receive the end of our faith, the salvation of our souls.
Here we Are begotten to an inheritance incorruptible and undefiled, that fades not away, but is reserved in the heavens for us, till that time that we shall receive the end of our faith, the salvation of our Souls.
av pns12 vbr vvn p-acp dt n1 j cc j, cst vvz xx av, cc-acp vbz vvn p-acp dt n2 p-acp pno12, p-acp d n1 cst pns12 vmb vvi dt n1 pp-f po12 n1, dt n1 pp-f po12 n2.
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Having now made the comparison, the choice is easie. And a great folly it were to prefer the World to the Church.
Having now made the comparison, the choice is easy. And a great folly it were to prefer the World to the Church.
vhg av vvd dt n1, dt n1 vbz j. cc dt j n1 pn31 vbdr pc-acp vvi dt n1 p-acp dt n1.
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In the world the Laws are mutable, here everlasting; In the world they have tongues many times to speak, but not hands to strike;
In the world the Laws Are mutable, Here everlasting; In the world they have tongues many times to speak, but not hands to strike;
p-acp dt n1 dt n2 vbr j, av j; p-acp dt n1 pns32 vhb n2 d n2 pc-acp vvi, cc-acp xx n2 pc-acp vvi;
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here they both thunder and lighten: there Power beats the ear, here it pierceth the very heart.
Here they both thunder and lighten: there Power beats the ear, Here it pierces the very heart.
av pns32 d n1 cc vvi: pc-acp n1 vvz dt n1, av pn31 vvz dt j n1.
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The Kingdoms of the world are bounded by place and time; this is unconfinable: More scope in the Church than in the world.
The Kingdoms of the world Are bounded by place and time; this is unconfinable: More scope in the Church than in the world.
dt n2 pp-f dt n1 vbr vvn p-acp n1 cc n1; d vbz j: av-dc n1 p-acp dt n1 cs p-acp dt n1.
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The Riches of the one are fading and transitory, of the other everlasting.
The Riches of the one Are fading and transitory, of the other everlasting.
dt n2 pp-f dt pi vbr vvg cc j, pp-f dt j-jn j.
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And of this just and mighty and large and rich and everlasting Kingdome we cannot but say ADVENIAT, Let it come.
And of this just and mighty and large and rich and everlasting Kingdom we cannot but say MAY HE COME, Let it come.
cc pp-f d j cc j cc j cc j cc j n1 pns12 vmbx p-acp vvi np1, vvb pn31 vvi.
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I need make no further discovery of this Kingdome.
I need make no further discovery of this Kingdom.
pns11 vvb vvi av-dx av-jc n1 pp-f d n1.
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For who knows not what that Kingdome is where the King is NONLATINALPHABET, both God and Man? Where the Subjects are of the earth, earthy,
For who knows not what that Kingdom is where the King is, both God and Man? Where the Subject's Are of the earth, earthy,
p-acp r-crq vvz xx r-crq cst n1 vbz c-crq dt n1 vbz, d n1 cc n1? c-crq dt n2-jn vbr pp-f dt n1, j,
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and yet born to an Angelical estate, and having their conversation in heaven, perigrini deorsum, cives sursum, strangers where they live,
and yet born to an Angelical estate, and having their Conversation in heaven, Peregrini deorsum, cives Sursum, Strangers where they live,
cc av vvn p-acp dt j n1, cc vhg po32 n1 p-acp n1, fw-la fw-la, fw-la fw-la, n2 c-crq pns32 vvb,
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and fellow-citizens with the Saints? Where the King speaks to the eye by his wonders,
and fellow-citizens with the Saints? Where the King speaks to the eye by his wonders,
cc n2 p-acp dt n2? c-crq dt n1 vvz p-acp dt n1 p-acp po31 n2,
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and to the ear by his word, and yet leads and guides his people like sheep by a powerful but invisible hand? A Kingdome which is not of this world, but yet in this world;
and to the ear by his word, and yet leads and guides his people like sheep by a powerful but invisible hand? A Kingdom which is not of this world, but yet in this world;
cc p-acp dt n1 p-acp po31 n1, cc av vvz cc vvz po31 n1 av-j n1 p-acp dt j p-acp j n1? dt n1 r-crq vbz xx pp-f d n1, p-acp av p-acp d n1;
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raised up and built upon flesh and bloud, upon frail and mortal men;
raised up and built upon Flesh and blood, upon frail and Mortal men;
vvn a-acp cc vvn p-acp n1 cc n1, p-acp j cc j-jn n2;
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begun here, but to be made perfect and consummate in the world to come? In a word, where the King shall deliver up his kingdome, and yet remain still a King? Take the Mapp of the whole world,
begun Here, but to be made perfect and consummate in the world to come? In a word, where the King shall deliver up his Kingdom, and yet remain still a King? Take the Map of the Whole world,
vvn av, cc-acp pc-acp vbi vvn j cc vvi p-acp dt n1 pc-acp vvi? p-acp dt n1, c-crq dt n1 vmb vvi a-acp po31 n1, cc av vvb av dt n1? vvb dt n1 pp-f dt j-jn n1,
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and if you find no such Kingdome, no such parts, no such subjects, no such government,
and if you find no such Kingdom, no such parts, no such subject's, no such government,
cc cs pn22 vvb dx d n1, dx d n2, dx d n2-jn, dx d n1,
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then look up and lift up your heads: let not your contemplations grovel on the earth;
then look up and lift up your Heads: let not your contemplations grovel on the earth;
cs vvb a-acp cc vvi a-acp po22 n2: vvb xx po22 n2 vvb p-acp dt n1;
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for the Kingdome of heaven is at hand. This is the sum of that we formerly delivered concerning the Object of this Petition.for the Kingdom of heaven is At hand. This is the sum of that we formerly Delivered Concerning the Object of this Petition.
p-acp dt n1 pp-f n1 vbz p-acp n1. d vbz dt n1 pp-f cst pns12 av-j vvn vvg dt n1 pp-f d vvb.
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We pass now to the Petition it self, to the Verb ADVENIAT, Let it come. Which breaths it self forth in an earnest desire to draw this Kingdome nearer.
We pass now to the Petition it self, to the Verb MAY HE COME, Let it come. Which breathes it self forth in an earnest desire to draw this Kingdom nearer.
pns12 vvb av p-acp dt vvb pn31 n1, p-acp dt n1 np1, vvb pn31 vvi. r-crq vvz pn31 n1 av p-acp dt j n1 pc-acp vvi d n1 av-jc.
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Whether you take it for the Gospel, which is the manifestation of Gods will; or for the receiving of the Gospel, which is the performing of his will:
Whither you take it for the Gospel, which is the manifestation of God's will; or for the receiving of the Gospel, which is the performing of his will:
cs pn22 vvb pn31 p-acp dt n1, r-crq vbz dt n1 pp-f n2 vmb; cc p-acp dt n-vvg pp-f dt n1, r-crq vbz dt n-vvg pp-f po31 n1:
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Whether you take it for the Kingdome of Grace here, or for the Kingdome of Glory hereafter; ADVENIAT, Let it come.
Whither you take it for the Kingdom of Grace Here, or for the Kingdom of Glory hereafter; MAY HE COME, Let it come.
cs pn22 vvb pn31 p-acp dt n1 pp-f n1 av, cc p-acp dt n1 pp-f n1 av; np1, vvb pn31 vvi.
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That is the language of every true Christian. Where it is not yet come, let it come; it cannot come soon enough.
That is the language of every true Christian. Where it is not yet come, let it come; it cannot come soon enough.
cst vbz dt n1 pp-f d j njp. c-crq pn31 vbz xx av vvn, vvb pn31 vvi; pn31 vmbx vvi av av-d.
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And when it is come, let it come nearer. When it is within us, let it be establisht there;
And when it is come, let it come nearer. When it is within us, let it be established there;
cc c-crq pn31 vbz vvn, vvb pn31 vvi av-jc. c-crq pn31 vbz p-acp pno12, vvb pn31 vbi vvn a-acp;
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and when it is establisht, let it be eternized there. Remove all obstacles, supply all helps, ut adveniat, that it may come;
and when it is established, let it be eternized there. Remove all obstacles, supply all helps, ut May he come, that it may come;
cc c-crq pn31 vbz vvn, vvb pn31 vbi vvn a-acp. vvb d n2, vvb d n2, fw-la fw-la, cst pn31 vmb vvi;
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that thy Kingdome of Grace may entitle us to thy Kingdome of Glory.
that thy Kingdom of Grace may entitle us to thy Kingdom of Glory.
cst po21 n1 pp-f n1 vmb vvi pno12 p-acp po21 n1 pp-f n1.
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A Petition fitted indeed to the times wherein it was first prescribed, but most necessary for all Christians to the worlds end when time shall be no more.
A Petition fitted indeed to the times wherein it was First prescribed, but most necessary for all Christians to the world's end when time shall be no more.
sy vvb vvn av p-acp dt n2 c-crq pn31 vbds ord vvn, cc-acp ds j p-acp d np1 p-acp dt ng1 n1 c-crq n1 vmb vbi dx av-dc.
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Though the Angels had sounded forth their GLORIA IN EXCELSIS, Glory to God in the highest, good will towards men, though Christ were come in the flesh,
Though the Angels had sounded forth their GLORIA IN EXCELSIS, Glory to God in the highest, good will towards men, though christ were come in the Flesh,
cs dt n2 vhd vvn av po32 fw-la p-acp np1, n1 p-acp np1 p-acp dt js, j n1 p-acp n2, cs np1 vbdr vvn p-acp dt n1,
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yet this Kingdome of the Gospel was not yet come, but was rather in voto than in ministerio, rather desired than known by its several offices and ministeries.
yet this Kingdom of the Gospel was not yet come, but was rather in voto than in Ministerio, rather desired than known by its several Offices and ministeries.
av d n1 pp-f dt n1 vbds xx av vvn, cc-acp vbds av p-acp fw-la cs p-acp fw-la, av-c vvd cs vvn p-acp po31 j n2 cc n2.
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The Law and the Prophets, saith our Saviour, were until John; since that time the Kingdome of God is preached, and every man presseth unto it. The Law and the prophets, Says our Saviour, were until John; since that time the Kingdom of God is preached, and every man Presseth unto it.
dt n1 cc dt n2, vvz po12 n1, vbdr p-acp np1; c-acp cst n1 dt n1 pp-f np1 vbz vvn, cc d n1 vvz p-acp pn31.
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By this preaching cannot be meant the kingdome present:
By this preaching cannot be meant the Kingdom present:
p-acp d vvg vmbx vbi vvn dt n1 j:
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first, because when Christ sends his Disciples forth, he commands them to preach, The kingdome of heaven is at hand.
First, Because when christ sends his Disciples forth, he commands them to preach, The Kingdom of heaven is At hand.
ord, c-acp c-crq np1 vvz po31 n2 av, pns31 vvz pno32 pc-acp vvi, dt n1 pp-f n1 vbz p-acp n1.
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Secondly, he tells us that, From the time of John the Baptist the kingdome of heaven suffereth violence; not that the Kingdome of heaven was then invaded and taken,
Secondly, he tells us that, From the time of John the Baptist the Kingdom of heaven suffers violence; not that the Kingdom of heaven was then invaded and taken,
ord, pns31 vvz pno12 d, p-acp dt n1 pp-f np1 dt n1 dt n1 pp-f n1 vvz n1; xx d dt n1 pp-f n1 vbds av vvn cc vvn,
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but because from that time men did burn with ardent affection and desires to have it come, not able to bear the burthen of expectation;
but Because from that time men did burn with Ardent affection and Desires to have it come, not able to bear the burden of expectation;
cc-acp c-acp p-acp d n1 n2 vdd vvi p-acp j n1 cc n2 pc-acp vhi pn31 vvn, xx j pc-acp vvi dt n1 pp-f n1;
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beholding it at hand, yet thinking it not near enough.
beholding it At hand, yet thinking it not near enough.
vvg pn31 p-acp n1, av vvg pn31 xx j av-d.
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As in those good things we desire, omnia solemus faciliùs perpeti quà m moram, we can endure any thing better than delay.
As in those good things we desire, omnia Solmus faciliùs perpeti quà m moram, we can endure any thing better than Delay.
p-acp p-acp d j n2 pns12 vvb, fw-la fw-la fw-la fw-la fw-la fw-la, pns12 vmb vvi d n1 av-jc cs n1.
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And that this is the true meaning of those words may appear by our Saviours elogie of John the Baptist, That among them that are born of women there hath not risen a greater than John the Baptist, notwithstanding he that is least in the kingdome of heaven is greater than he:
And that this is the true meaning of those words may appear by our Saviors eulogy of John the Baptist, That among them that Are born of women there hath not risen a greater than John the Baptist, notwithstanding he that is least in the Kingdom of heaven is greater than he:
cc cst d vbz dt j n1 pp-f d n2 vmb vvi p-acp po12 ng1 n1 pp-f np1 dt n1, cst p-acp pno32 cst vbr vvn pp-f n2 a-acp vhz xx vvn dt jc cs np1 dt n1, c-acp pns31 cst vbz av-ds p-acp dt n1 pp-f n1 vbz jc cs pns31:
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MINOR, the least, not Angel in heaven, as St. Augustine; nor LEAST, that is, of fewer years, to wit, Christ himself, as Rupertus;MINOR, the least, not Angel in heaven, as Saint Augustine; nor LEAST, that is, of fewer Years, to wit, christ himself, as Rupert;
j, dt ds, xx n1 p-acp n1, p-acp n1 np1; ccx ds, cst vbz, pp-f d n2, p-acp n1, np1 px31, p-acp np1;
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nor LEAST, that is, he that is most humble, as others will have it;
nor LEAST, that is, he that is most humble, as Others will have it;
ccx ds, cst vbz, pns31 cst vbz av-ds j, p-acp n2-jn vmb vhi pn31;
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but the least in the Church of Christ, the least and meanest subject in the Kingdome of the Gospel, is greater than John. Where Christ puts a manifest Antithesis and opposition between the Law and the Gospel,
but the least in the Church of christ, the least and Meanest Subject in the Kingdom of the Gospel, is greater than John. Where christ puts a manifest Antithesis and opposition between the Law and the Gospel,
cc-acp dt ds p-acp dt n1 pp-f np1, dt ds cc js j-jn p-acp dt n1 pp-f dt n1, vbz jc cs np1 c-crq np1 vvz dt j n1 cc n1 p-acp dt n1 cc dt n1,
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and between those persons which are under the Law and those which obey the Gospel;
and between those Persons which Are under the Law and those which obey the Gospel;
cc p-acp d n2 r-crq vbr p-acp dt n1 cc d r-crq vvb dt n1;
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which had it been then in force, our Saviour had made John Baptist greater than himself.
which had it been then in force, our Saviour had made John Baptist greater than himself.
r-crq vhd pn31 vbn av p-acp n1, po12 n1 vhd vvn np1 np1 jc cs px31.
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Most plain it is, the Law was yet in force, the Ceremonies not disannulled; Christ himself observed them.
Most plain it is, the Law was yet in force, the Ceremonies not Disannulled; christ himself observed them.
ds j pn31 vbz, dt n1 vbds av p-acp n1, dt n2 xx vvd; np1 px31 vvd pno32.
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The old Tabernacle was yet standing, because our high Priest was not yet entered into the true Sanctuary.
The old Tabernacle was yet standing, Because our high Priest was not yet entered into the true Sanctuary.
dt j np1 vbds av vvg, c-acp po12 j n1 vbds xx av vvd p-acp dt j n1.
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And therefore in crepusculo Evangelii, in this dawning of the Gospel, when the Sun of righteousness had not yet climb'd up to the proper Horizon of the Church, in this interstitium, this interposition of Jesus preaching, who was NONLATINALPHABET,
And Therefore in crepusculo Evangelii, in this dawning of the Gospel, when the Sun of righteousness had not yet climbed up to the proper Horizon of the Church, in this interstitium, this interposition of jesus preaching, who was,
cc av p-acp fw-la np1, p-acp d n-vvg pp-f dt n1, c-crq dt n1 pp-f n1 vhd xx av vvn a-acp p-acp dt j n1 pp-f dt n1, p-acp d fw-la, d n1 pp-f np1 vvg, r-crq vbds,
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as Nazianzene calls him, placed in the middle between the Law and the Gospel, this Petition was most fit and opportune, fitting the time,
as Nazianzene calls him, placed in the middle between the Law and the Gospel, this Petition was most fit and opportune, fitting the time,
c-acp np1 vvz pno31, vvn p-acp dt n-jn p-acp dt n1 cc dt n1, d vvb vbds av-ds j cc j, vvg dt n1,
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and opportune for the persons who would be disciples of this Kingdome, ADVENIAT REGNUM TUUM, Thy Kingdome is at hand, and let it come.
and opportune for the Persons who would be Disciples of this Kingdom, MAY HE COME KINGDOM TUUM, Thy Kingdom is At hand, and let it come.
cc j p-acp dt n2 r-crq vmd vbi n2 pp-f d n1, np1 fw-la fw-la, po21 n1 vbz p-acp n1, cc vvb pn31 vvi.
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And as it fits the time, so is it necessary in respect of the Gospel it self;
And as it fits the time, so is it necessary in respect of the Gospel it self;
cc c-acp pn31 vvz dt n1, av vbz pn31 j p-acp n1 pp-f dt n1 pn31 n1;
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which though it be commentum Divinitatis, as Tertullian calls it, the very work and invention of the Deity;
which though it be Commentum Divinitatis, as Tertullian calls it, the very work and invention of the Deity;
r-crq cs pn31 vbb fw-la fw-la, p-acp np1 vvz pn31, dt j n1 cc n1 pp-f dt n1;
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though it breathe nothing but peace and joy, though it have not only authority but reason to plead for it,
though it breathe nothing but peace and joy, though it have not only Authority but reason to plead for it,
cs pn31 vvb pix cc-acp n1 cc n1, cs pn31 vhb xx av-j n1 p-acp n1 pc-acp vvi p-acp pn31,
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yet the sound of it was no sooner heard, but the world was in a tumult:
yet the found of it was no sooner herd, but the world was in a tumult:
av dt n1 pp-f pn31 vbds av-dx av-c vvn, cc-acp dt n1 vbds p-acp dt n1:
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The heathen did rage, and the people imagine a vain thing: The Kings of the earth did set themselves against the Lord and against his Anointed. The heathen did rage, and the people imagine a vain thing: The Kings of the earth did Set themselves against the Lord and against his Anointed.
dt n-jn vdd vvi, cc dt n1 vvb dt j n1: dt n2 pp-f dt n1 vdd vvi px32 p-acp dt n1 cc p-acp po31 j-vvn.
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Do the Angels proclaim it? Men oppose it.
Do the Angels proclaim it? Men oppose it.
vdb dt n2 vvb pn31? np1 vvb pn31.
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Doth Christ preach it and confirm it by wonders? Let him be crucified, say the Jews:
Does christ preach it and confirm it by wonders? Let him be Crucified, say the jews:
vdz np1 vvi pn31 cc vvi pn31 p-acp n2? vvb pno31 vbi vvn, vvb dt np2:
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Ecquis Christus cum sua fabula? say the Gentiles after; Away with Christ and his Legend. Equites Christus cum sua fabula? say the Gentiles After; Away with christ and his Legend.
fw-la fw-la fw-la fw-la fw-la? vvb dt n2-j p-acp; av p-acp np1 cc po31 n1.
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Whilst it was yet in its swathing-bands, it was brought to the barr;
While it was yet in its swathing-bands, it was brought to the bar;
cs pn31 vbds av p-acp po31 n2, pn31 vbds vvn p-acp dt n1;
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the professors of it are punished and tortured, non ut dicant quae faciunt, sed ut negent quod sunt, not to reveal what they do,
the professors of it Are punished and tortured, non ut Speak Quae faciunt, sed ut Negent quod sunt, not to reveal what they do,
dt n2 pp-f pn31 vbr vvn cc vvn, fw-fr fw-la j-jn fw-la fw-la, fw-la fw-la n1 fw-la fw-la, xx pc-acp vvi r-crq pns32 vdb,
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but to deny what they are.
but to deny what they Are.
cc-acp pc-acp vvi r-crq pns32 vbr.
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For this the most chast wife is devorced from her husband, the most obedient son disinherited by his father, the most trusty and faithful servant shut out of doors by his master;
For this the most chaste wife is divorced from her husband, the most obedient son disinherited by his father, the most trusty and faithful servant shut out of doors by his master;
p-acp d dt av-ds j n1 vbz vvd p-acp po31 n1, dt av-ds j n1 vvn p-acp po31 n1, dt av-ds j cc j n1 vvd av pp-f n2 p-acp po31 n1;
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even for the Religion of the Gospel, which made the Wife chast, the Son obedient, and Servant faithful.
even for the Religion of the Gospel, which made the Wife chaste, the Son obedient, and Servant faithful.
av p-acp dt n1 pp-f dt n1, r-crq vvd dt n1 j, dt n1 j, cc n1 j.
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Ex aemulatione Judaei, ex natura domestici nostri; The Jew is spurred on by his envy; nay, she finds enemies in her own house, the Church of God;Ex Emulation Judaei, ex Nature Domestici Our; The Jew is spurred on by his envy; nay, she finds enemies in her own house, the Church of God;
fw-la n1 np1, fw-la fw-la fw-la fw-la; dt np1 vbz vvn a-acp p-acp po31 n1; uh-x, pns31 vvz n2 p-acp po31 d n1, dt n1 pp-f np1;
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and even Christians oppose her because of the truth it self, whose nature it is to offend.
and even Christians oppose her Because of the truth it self, whose nature it is to offend.
cc av np1 vvi pno31 c-acp pp-f dt n1 pn31 n1, rg-crq n1 pn31 vbz pc-acp vvi.
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It is a just complaint, that our Saviour came into the world, and the world received him not, would not receive him as a King,
It is a just complaint, that our Saviour Come into the world, and the world received him not, would not receive him as a King,
pn31 vbz dt j n1, cst po12 n1 vvd p-acp dt n1, cc dt n1 vvd pno31 xx, vmd xx vvi pno31 p-acp dt n1,
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but groaned under him as a cruel Tyrant.
but groaned under him as a cruel Tyrant.
cc-acp vvd p-acp pno31 p-acp dt j n1.
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His edicts, his commands, his proclamations, his precepts were hard and harsh sayings, none could bear them.
His edicts, his commands, his Proclamations, his Precepts were hard and harsh sayings, none could bear them.
po31 n2, po31 n2, po31 n2, po31 n2 vbdr j cc j n2-vvg, pix vmd vvi pno32.
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So it stands with Christian Religion: Cum odio sui caepit, It was hated as soon as it was.
So it Stands with Christian Religion: Cum odio sui Capet, It was hated as soon as it was.
av pn31 vvz p-acp np1 n1: fw-la fw-la fw-la fw-la, pn31 vbds vvn a-acp av c-acp pn31 vbds.
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Nor indeed can it be otherwise. For it offends the whole world.
Nor indeed can it be otherwise. For it offends the Whole world.
ccx av vmb pn31 vbi av. p-acp pn31 vvz dt j-jn n1.
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It stands between the Wanton and his lust, the Ambitious and his pomp, the Covetous and his mammon.
It Stands between the Wanton and his lust, the Ambitious and his pomp, the Covetous and his mammon.
pn31 vvz p-acp dt j-jn cc po31 n1, dt j cc po31 n1, dt j cc po31 n1.
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Christ is truth, and his Kingdome is a Kingdome of righteousness and truth; no• is there any thing in the world more scandalous and offensive than the Truth.
christ is truth, and his Kingdom is a Kingdom of righteousness and truth; no• is there any thing in the world more scandalous and offensive than the Truth.
np1 vbz n1, cc po31 n1 vbz dt n1 pp-f n1 cc n1; n1 vbz a-acp d n1 p-acp dt n1 av-dc j cc j cs dt n1.
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Old Simeon tells Mary of Christ, This child is set for the falling and rising again of many in Israel. Not that Christ, saith St. 〈 ◊ 〉 is contrary •• himself, a Saviour and a Destroyer, a Friend and an Enemy.
Old Simeon tells Mary of christ, This child is Set for the falling and rising again of many in Israel. Not that christ, Says Saint 〈 ◊ 〉 is contrary •• himself, a Saviour and a Destroyer, a Friend and an Enemy.
j np1 vvz np1 pp-f np1, d n1 vbz vvn p-acp dt n-vvg cc vvg av pp-f d p-acp np1. xx cst np1, vvz n1 〈 sy 〉 vbz n-jn •• px31, dt n1 cc dt n1, dt n1 cc dt n1.
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NONLATINALPHABET, but for the divers opinions and affections of men, which abusing his love make him an enemy,
, but for the diverse opinions and affections of men, which abusing his love make him an enemy,
, p-acp p-acp dt j n2 cc n2 pp-f n2, r-crq vvg po31 n1 vvi pno31 dt n1,
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and the Saviour of the world a Destroyer: I might name here many hinderances of the growth of •he Gospel;and the Saviour of the world a Destroyer: I might name Here many hindrances of the growth of •he Gospel;
cc dt n1 pp-f dt n1 dt n1: pns11 vmd vvi av d n2 pp-f dt n1 pp-f j n1;
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as Heresie, which is a most poysonous viper biting not the heel but the very heart of it;
as Heresy, which is a most poisonous viper biting not the heel but the very heart of it;
c-acp n1, r-crq vbz dt av-ds j n1 vvg xx dt n1 p-acp dt j n1 pp-f pn31;
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Infidelity, which robs Christ of his subjects, contracts his Kingdome into a narrow room and into a small number;
Infidelity, which robs christ of his subject's, contracts his Kingdom into a narrow room and into a small number;
n1, r-crq vvz np1 pp-f po31 n2-jn, vvz po31 n1 p-acp dt j n1 cc p-acp dt j n1;
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Disorder, which rents it, which works confusion there. All these are impedimenta, lets and hinderances, to the propagation of the Gospel;
Disorder, which rends it, which works confusion there. All these Are impedimenta, lets and hindrances, to the propagation of the Gospel;
n1, r-crq vvz pn31, r-crq vvz n1 a-acp. av-d d vbr fw-la, n2 cc n2, p-acp dt n1 pp-f dt n1;
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not like those impedimenta militiae, the luggage and carriage of an army, without which it cannot subsist,
not like those impedimenta militiae, the luggage and carriage of an army, without which it cannot subsist,
xx av-j d fw-la fw-la, dt n1 cc n1 pp-f dt n1, p-acp r-crq pn31 vmbx vvi,
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but obicem ponentia, fences and bulwarks and barricadoes against the King of Heaven, if it were possible, to stay him in his victorious march,
but obicem ponentia, fences and bulwarks and Barricades against the King of Heaven, if it were possible, to stay him in his victorious march,
cc-acp fw-la fw-la, n2 cc n2 cc n2 p-acp dt n1 pp-f n1, cs pn31 vbdr j, pc-acp vvi pno31 p-acp po31 j n1,
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and to damm up that light which must shine from one end of the earth unto the other.
and to Damn up that Light which must shine from one end of the earth unto the other.
cc p-acp n1 p-acp d n1 r-crq vmb vvi p-acp crd n1 pp-f dt n1 p-acp dt n-jn.
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But this perhaps might fill up our discourse, and make it swell beyond its bounds.
But this perhaps might fill up our discourse, and make it swell beyond its bounds.
p-acp d av vmd vvi a-acp po12 n1, cc vvi pn31 vvi p-acp po31 n2.
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The greatest hinderance which we must pray against is an evil thought which flyes about the world, That there is no Hinderance but these;
The greatest hindrance which we must pray against is an evil Thought which flies about the world, That there is no Hindrance but these;
dt js n1 r-crq pns12 vmb vvi p-acp vbz dt j-jn n1 r-crq vvz p-acp dt n1, cst pc-acp vbz dx n1 p-acp d;
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no opposition to the truth but Heresie, no sin but Infidelity, no breaking of order but in a Schism.
no opposition to the truth but Heresy, no since but Infidelity, no breaking of order but in a Schism.
dx n1 p-acp dt n1 p-acp n1, dx n1 p-acp n1, dx n-vvg pp-f n1 cc-acp p-acp dt n1.
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This, it is to be feared, not only hinders the propagation of the Gospel in credendis, in respect of outward profession,
This, it is to be feared, not only hinders the propagation of the Gospel in credendis, in respect of outward profession,
np1, pn31 vbz pc-acp vbi vvn, xx av-j vvz dt n1 pp-f dt n1 p-acp fw-la, p-acp n1 pp-f j n1,
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13432
but blasts and shrinks it up in agendis, in respect of outward practice and of that obedience without which we are meer aliens and strangers from this Kingdome.
but blasts and shrinks it up in Agendis, in respect of outward practice and of that Obedience without which we Are mere aliens and Strangers from this Kingdom.
cc-acp n2 cc vvz pn31 p-acp p-acp fw-la, p-acp n1 pp-f j n1 cc pp-f d n1 p-acp r-crq pns12 vbr j n2-jn cc n2 p-acp d n1.
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This doth veritatem defendendo concutere, this shakes that truth which should make us fruitful to every good work by being so loud in the defense of it.
This does veritatem defendendo concutere, this shakes that truth which should make us fruitful to every good work by being so loud in the defence of it.
d vdz fw-la fw-la fw-la, d vvz d n1 r-crq vmd vvi pno12 j p-acp d j n1 p-acp vbg av av-j p-acp dt n1 pp-f pn31.
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Hope adds no more to Desire but a kind of activity and elevation of the mind. Hope adds no more to Desire but a kind of activity and elevation of the mind.
vvb vvz av-dx dc pc-acp vvi p-acp dt n1 pp-f n1 cc n1 pp-f dt n1.
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13434
It is a truth, I think, confest by all, That the errors of our Understanding for the most part are not of so great alloy as those of the Will, That it is not so dangerous to be ignorant of some truth as it is to be guilty of any evil:
It is a truth, I think, confessed by all, That the errors of our Understanding for the most part Are not of so great alloy as those of the Will, That it is not so dangerous to be ignorant of Some truth as it is to be guilty of any evil:
pn31 vbz dt n1, pns11 vvb, vvn p-acp d, cst dt n2 pp-f po12 n1 p-acp dt av-ds n1 vbr xx pp-f av j n1 p-acp d pp-f dt n1, cst pn31 vbz xx av j pc-acp vbi j pp-f d n1 c-acp pn31 vbz pc-acp vbi j pp-f d n-jn:
(42) sermon (DIV1)
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13435
yet all the heat of contention is spent here; all our quarrels and digladiations are about these;
yet all the heat of contention is spent Here; all our quarrels and digladiations Are about these;
av d dt n1 pp-f n1 vbz vvn av; d po12 n2 cc n2 vbr p-acp d;
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13436
nay, all our Religion is this, NONLATINALPHABET, earnestly to contend, not who shall be the truest subjects in Christs Kingdome,
nay, all our Religion is this,, earnestly to contend, not who shall be the Truest subject's in Christ Kingdom,
uh-x, d po12 n1 vbz d,, av-j pc-acp vvi, xx r-crq vmb vbi dt js n2-jn p-acp npg1 n1,
(42) sermon (DIV1)
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13437
but who shall be most loud to cry down Heresie and Schism.
but who shall be most loud to cry down Heresy and Schism.
cc-acp q-crq vmb vbi av-ds av-j pc-acp vvi a-acp n1 cc n1.
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13438
And this phansie I take to be as great a viper as Heresie, as poysonous as Infidelity,
And this fancy I take to be as great a viper as Heresy, as poisonous as Infidelity,
cc d n1 pns11 vvb pc-acp vbi a-acp j dt n1 p-acp n1, c-acp j c-acp n1,
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and the first ground and original of all Schisms in the world. Whose zeal is so hot against an Oath as against an Error!
and the First ground and original of all Schisms in the world. Whose zeal is so hight against an Oath as against an Error!
cc dt ord n1 cc n-jn pp-f d n2 p-acp dt n1. rg-crq n1 vbz av j p-acp dt n1 c-acp p-acp dt n1!
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Who says Anathema to the Wanton? What curse upon the Oppressor but of the Orphan and the Widow? And from whence come wars, from whence come fightings amongst us,
Who Says Anathema to the Wanton? What curse upon the Oppressor but of the Orphan and the Widow? And from whence come wars, from whence come fightings among us,
q-crq vvz n1 p-acp dt j-jn? q-crq vvb p-acp dt n1 cc-acp pp-f dt n1 cc dt n1? cc p-acp c-crq vvi n2, p-acp c-crq vvi n2-vvg p-acp pno12,
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but from this corrupt imagination, That we do better service in the Church of Christ, which is the Kingdome of God, by the loud defence than by the serious practice of the truth.
but from this corrupt imagination, That we do better service in the Church of christ, which is the Kingdom of God, by the loud defence than by the serious practice of the truth.
cc-acp p-acp d j n1, cst pns12 vdb jc n1 p-acp dt n1 pp-f np1, r-crq vbz dt n1 pp-f np1, p-acp dt j n1 cs p-acp dt j n1 pp-f dt n1.
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And all this while we mistake this Kingdome and the Religion which we profess, which is absoluta & simplex, a Religion of great perfection and simplicity, non quaerens strophas verborum, and needs not the help of wit and sophistry.
And all this while we mistake this Kingdom and the Religion which we profess, which is Absoluta & simplex, a Religion of great perfection and simplicity, non Seeking strophas verborum, and needs not the help of wit and sophistry.
cc d d cs pns12 vvb d n1 cc dt n1 r-crq pns12 vvb, r-crq vbz fw-mi cc fw-la, dt n1 pp-f j n1 cc n1, fw-fr fw-la n2 fw-la, cc vvz xx dt n1 pp-f n1 cc n1.
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God leads us not unto his Kingdome by knotty and intricate Disputes. In absoluto nobis & facili aeternitas, saith Hilary;
God leads us not unto his Kingdom by knotty and intricate Disputes. In absoluto nobis & Facili aeternitas, Says Hilary;
np1 vvz pno12 xx p-acp po31 n1 p-acp j cc j vvz. p-acp fw-la fw-la cc fw-la fw-la, vvz np1;
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Our journey to it is most easie. It will come unto us sine pompa & apparatu, without pomp or observation.
Our journey to it is most easy. It will come unto us sine pompa & apparatu, without pomp or observation.
po12 n1 p-acp pn31 vbz av-ds j. pn31 vmb vvi p-acp pno12 fw-la fw-la cc fw-la, p-acp n1 cc n1.
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It was Erasmus his complaint in the dayes of our Fore-fathers, Ecclesiam sustineri syllogismis, That this Kingdome was upheld, not by piety and obedience,
It was Erasmus his complaint in the days of our Forefathers, Church sustineri syllogismis, That this Kingdom was upheld, not by piety and Obedience,
pn31 vbds np1 po31 n1 p-acp dt n2 pp-f po12 n2, fw-la fw-la fw-la, cst d n1 vbds vvn, xx p-acp n1 cc n1,
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but by syllogistical disputes, as the surest props. I could be infinite in this argument; but I am unwilling to loose my way whilst I pursue a thief.
but by syllogistical disputes, as the Surest props. I could be infinite in this argument; but I am unwilling to lose my Way while I pursue a thief.
cc-acp p-acp j vvz, c-acp dt js n2. pns11 vmd vbi j p-acp d n1; cc-acp pns11 vbm j pc-acp vvi po11 n1 cs pns11 vvb dt n1.
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The sum of all is, That this ADVENIAT is not only an invitation to draw this Kingdome nearer,
The sum of all is, That this MAY HE COME is not only an invitation to draw this Kingdom nearer,
dt n1 pp-f d vbz, cst d np1 vbz xx av-j dt n1 pc-acp vvi d n1 av-jc,
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but an antidote against Heresie, Infidelity and Schism, and also against this corrupt conceit, That Religion doth in labris natare, is most powerful when it floats upon the tongue.
but an antidote against Heresy, Infidelity and Schism, and also against this corrupt conceit, That Religion does in labris natare, is most powerful when it floats upon the tongue.
cc-acp dt n1 p-acp n1, n1 cc n1, cc av p-acp d j n1, cst n1 vdz p-acp fw-mi fw-la, vbz av-ds j c-crq pn31 vvz p-acp dt n1.
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And we must raise it up as an engine, to bruise the head of these vipers, to cast down imaginations and every thing that exalteth it self against the Kingdome of Christ.
And we must raise it up as an engine, to bruise the head of these vipers, to cast down Imaginations and every thing that Exalteth it self against the Kingdom of christ.
cc pns12 vmb vvi pn31 a-acp p-acp dt n1, pc-acp vvi dt n1 pp-f d n2, p-acp vvd a-acp n2 cc d n1 cst vvz pn31 n1 p-acp dt n1 pp-f np1.
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And therefore ADVENIAT, Let it come, to lift us up, who are pressed down with the weight of sin;
And Therefore MAY HE COME, Let it come, to lift us up, who Are pressed down with the weight of since;
cc av np1, vvb pn31 vvi, pc-acp vvi pno12 a-acp, r-crq vbr vvn a-acp p-acp dt n1 pp-f n1;
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Again, as this ADVENIAT fits all ages of the Church, and was the language which Christ taught his Disciples when the Church was yet an Embrio, in semine & principiis, not yet brought forth in perfect shape;
Again, as this MAY HE COME fits all ages of the Church, and was the language which christ taught his Disciples when the Church was yet an embryo, in Seed & principiis, not yet brought forth in perfect shape;
av, c-acp d np1 vvz d n2 pp-f dt n1, cc vbds dt n1 r-crq np1 vvd po31 n2 c-crq dt n1 vbds av dt n1, p-acp j cc fw-la, xx av vvn av p-acp j n1;
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so is it a most proper and significant word, verbum rei accommodatum, a word fitted to the matter in hand, the Kingdome here mentioned, which must come to us before we can come to it.
so is it a most proper and significant word, verbum rei accommodatum, a word fitted to the matter in hand, the Kingdom Here mentioned, which must come to us before we can come to it.
av vbz pn31 dt av-ds j cc j n1, fw-la fw-la fw-la, dt n1 vvn p-acp dt n1 p-acp n1, dt n1 av vvn, r-crq vmb vvi p-acp pno12 c-acp pns12 vmb vvi p-acp pn31.
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Nothing more free and voluntary, more spontaneous, than the dispensation of the Gospel.
Nothing more free and voluntary, more spontaneous, than the Dispensation of the Gospel.
pix av-dc j cc j-jn, av-dc j, cs dt n1 pp-f dt n1.
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It came to us when we were shackled with sin that we could not stir a foot;
It Come to us when we were shackled with since that we could not stir a foot;
pn31 vvd p-acp pno12 c-crq pns12 vbdr j-vvn p-acp n1 cst pns12 vmd xx vvi dt n1;
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when we were a sleep, and did not so much as dream of it; nay, when we were dead in sin to quicken us that we might come.
when we were a sleep, and did not so much as dream of it; nay, when we were dead in since to quicken us that we might come.
c-crq pns12 vbdr dt n1, cc vdd xx av av-d c-acp n1 pp-f pn31; uh-x, c-crq pns12 vbdr j p-acp n1 pc-acp vvi pno12 d pns12 vmd vvi.
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For though our life be a warfare, and we make our way to this Kingdome with our sword,
For though our life be a warfare, and we make our Way to this Kingdom with our sword,
p-acp cs po12 n1 vbi dt n1, cc pns12 vvb po12 n1 p-acp d n1 p-acp po12 n1,
(42) sermon (DIV1)
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and with danger of our lives; though our life be a walk, and we pace it along with weary steps;
and with danger of our lives; though our life be a walk, and we pace it along with weary steps;
cc p-acp n1 pp-f po12 n2; cs po12 n1 vbi dt n1, cc pns12 vvb pn31 a-acp p-acp j n2;
(42) sermon (DIV1)
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though it be a peregrination and travel, and we are absent from our home till we meet it;
though it be a peregrination and travel, and we Are absent from our home till we meet it;
cs pn31 vbb dt n1 cc n1, cc pns12 vbr j p-acp po12 n1-an c-acp pns12 vvb pn31;
(42) sermon (DIV1)
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yet this Kingdome doth come unto us, not by works, saith St. Paul, which are as so many motions or approaches, but according to Gods infinite mercy, which brings it home,
yet this Kingdom does come unto us, not by works, Says Saint Paul, which Are as so many motions or Approaches, but according to God's infinite mercy, which brings it home,
av d n1 vdz vvi p-acp pno12, xx p-acp n2, vvz n1 np1, r-crq vbr a-acp av d n2 cc n2, p-acp vvg p-acp npg1 j n1, r-crq vvz pn31 av-an,
(42) sermon (DIV1)
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and lays it at our doors.
and lays it At our doors.
cc vvz pn31 p-acp po12 n2.
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And in this respect that is most true, Gratia nullo modo est gratia si non omnimodo sit gratuita, Grace,
And in this respect that is most true, Gratia nullo modo est Gratia si non omnimodo sit gratuita, Grace,
cc p-acp d n1 cst vbz av-ds j, fw-la n1 fw-la fw-la fw-la fw-mi fw-fr fw-la fw-la fw-la, n1,
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if it be not every way free and coming, as we say, is not Grace at all.
if it be not every Way free and coming, as we say, is not Grace At all.
cs pn31 vbb xx d n1 j cc vvg, c-acp pns12 vvb, vbz xx n1 p-acp d.
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Other benefits God puts out to sale;
Other benefits God puts out to sale;
av-jn n2 np1 vvz av p-acp n1;
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and, if we will have them, we must give as & libram, we must pay down ready money for them.
and, if we will have them, we must give as & libram, we must pay down ready money for them.
cc, cs pns12 vmb vhi pno32, pns12 vmb vvi a-acp cc vvi, pns12 vmb vvi a-acp j n1 p-acp pno32.
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He holds them in his hand; nor will they move towards us.
He holds them in his hand; nor will they move towards us.
pns31 vvz pno32 p-acp po31 n1; ccx vmb pns32 vvi p-acp pno12.
(42) sermon (DIV1)
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Oportet figere scopum, We must set them up as our end, and then move towards them.Oportet figere scopum, We must Set them up as our end, and then move towards them.
fw-la fw-la fw-la, pns12 vmb vvi pno32 a-acp p-acp po12 n1, cc av vvi p-acp pno32.
(42) sermon (DIV1)
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Arts and Sciences lie lapped up and hidden in things themselves. The Aegyptians found out Astronomy; the Caldaeans, Southsaying; the Phaenicians, Letters; Lycurgus and Solon, Laws;
Arts and Sciences lie lapped up and hidden in things themselves. The egyptians found out Astronomy; the Chaldeans, Soothsaying; the Phoenicians, Letters; Lycurgus and Solon, Laws;
ng1 cc n2 vvb vvn a-acp cc vvn p-acp n2 px32. dt njp2 vvd av n1; dt njp2, vvg; dt njp2, n2; np1 cc np1, n2;
(42) sermon (DIV1)
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but not as things framed to their hands and laid in their way, but by much swet and labor, with much thoughtfulness and care.
but not as things framed to their hands and laid in their Way, but by much sweated and labour, with much thoughtfulness and care.
cc-acp xx p-acp n2 vvn p-acp po32 n2 cc vvn p-acp po32 n1, cc-acp p-acp d n1 cc n1, p-acp d n1 cc n1.
(42) sermon (DIV1)
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But the Gospel, which brings eternal life, is the gift of God, sent down to us by the ministery of Angels, preacht unto us out of heaven by way of letter and epistle, saith St. Augustine, conveyed unto us by those NONLATINALPHABET,
But the Gospel, which brings Eternal life, is the gift of God, sent down to us by the Ministry of Angels, preached unto us out of heaven by Way of Letter and epistle, Says Saint Augustine, conveyed unto us by those,
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(42) sermon (DIV1)
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as Epiphanius calls them, by the Apostles, which did NONLATINALPHABET, brought it out upon the open stage, and presented it to all the world.
as Epiphanius calls them, by the Apostles, which did, brought it out upon the open stage, and presented it to all the world.
c-acp np1 vvz pno32, p-acp dt n2, r-crq vdd, vvd pn31 av p-acp dt j n1, cc vvd pn31 p-acp d dt n1.
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and to make our feet like Hinds feet, that we may run the way of Gods commandments.
and to make our feet like Hinds feet, that we may run the Way of God's Commandments.
cc p-acp vvb po12 n2 av-j n2 n2, cst pns12 vmb vvi dt n1 pp-f npg1 n2.
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But are not we commanded to come? Doth not the Bride say, Come? and the Spirit say, Come? And may not whosoever will come unto this Kingdome? Yes:
But Are not we commanded to come? Does not the Bride say, Come? and the Spirit say, Come? And may not whosoever will come unto this Kingdom? Yes:
cc-acp vbr xx pns12 vvd p-acp vvn? vdz xx dt n1 vvb, vvb? cc dt n1 vvb, vvb? cc vmb xx r-crq vmb vvi p-acp d n1? uh:
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but this Kingdome must first come, and then we may.
but this Kingdom must First come, and then we may.
cc-acp d n1 vmb ord vvb, cc av pns12 vmb.
(42) sermon (DIV1)
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The Gospel must first be publisht, the Grace of God appear, and then we must draw near with a true heart in full assurance of Faith. The Gospel must First be published, the Grace of God appear, and then we must draw near with a true heart in full assurance of Faith.
dt n1 vmb ord vbb vvn, dt n1 pp-f np1 vvi, cc av pns12 vmb vvi av-j p-acp dt j n1 p-acp j n1 pp-f n1.
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And then the comming of this Kingdome to us and of us to it are but as one motion,
And then the coming of this Kingdom to us and of us to it Are but as one motion,
cc av dt vvg pp-f d n1 p-acp pno12 cc pp-f pno12 p-acp pn31 vbr p-acp c-acp crd n1,
(42) sermon (DIV1)
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so that we can hardly distinguish them.
so that we can hardly distinguish them.
av cst pns12 vmb av vvi pno32.
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When we are on the way, that is comming; and when that is comming, we are ready to meet it:
When we Are on the Way, that is coming; and when that is coming, we Are ready to meet it:
c-crq pns12 vbr p-acp dt n1, cst vbz vvg; cc c-crq d vbz vvg, pns12 vbr j pc-acp vvi pn31:
(42) sermon (DIV1)
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and it is hard to say whether it comes when we meet it, or we meet it when it comes. The blessedness which it brings along with it could not be finis naturalis, an end or mark which the eye of nature could descry,
and it is hard to say whither it comes when we meet it, or we meet it when it comes. The blessedness which it brings along with it could not be finis Naturalis, an end or mark which the eye of nature could descry,
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(42) sermon (DIV1)
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but finis supernaturalis, a supernatural end, which the hand of Mercy hath set up and presented to all mankind.
but finis supernaturalis, a supernatural end, which the hand of Mercy hath Set up and presented to all mankind.
cc-acp fw-la fw-la, dt j n1, r-crq dt n1 pp-f n1 vhz vvn a-acp cc vvn p-acp d n1.
(42) sermon (DIV1)
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And our comming to it is nothing else, saith St. Bernard, but cogitare de hoc regno, & de rebus omnibus habito respectu ad hoc regnum, to think of it now it is offered,
And our coming to it is nothing Else, Says Saint Bernard, but cogitare de hoc regno, & de rebus omnibus habito respectu ad hoc Kingdom, to think of it now it is offered,
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(42) sermon (DIV1)
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and of all other things in the world in no other relation then unto it; to think of Poverty, as of that which may purchase a Kingdome;
and of all other things in the world in no other Relation then unto it; to think of Poverty, as of that which may purchase a Kingdom;
cc pp-f d j-jn n2 p-acp dt n1 p-acp dx j-jn n1 av p-acp pn31; pc-acp vvi pp-f n1, c-acp pp-f d r-crq vmb vvi dt n1;
(42) sermon (DIV1)
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of Wealth, by distributing of which I may be rich in works; of Sickness, which by patience may be better than health;
of Wealth, by distributing of which I may be rich in works; of Sickness, which by patience may be better than health;
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(42) sermon (DIV1)
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of Health, which may make me active in the religious duties of my calling; of Life, as it is a walk;
of Health, which may make me active in the religious duties of my calling; of Life, as it is a walk;
pp-f n1, r-crq vmb vvi pno11 j p-acp dt j n2 pp-f po11 n-vvg; pp-f n1, c-acp pn31 vbz dt n1;
(42) sermon (DIV1)
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and of Death, as it is a passage to bliss: that so as the Kingdome is prepared for me, I may be prepared for it,
and of Death, as it is a passage to bliss: that so as the Kingdom is prepared for me, I may be prepared for it,
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(42) sermon (DIV1)
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and it may come to me in my high estate and in my low condition, in my sickness and in my health,
and it may come to me in my high estate and in my low condition, in my sickness and in my health,
cc pn31 vmb vvi p-acp pno11 p-acp po11 j n1 cc p-acp po11 j n1, p-acp po11 n1 cc p-acp po11 n1,
(42) sermon (DIV1)
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and Christ may be to me both in life and in death advantage.
and christ may be to me both in life and in death advantage.
cc np1 vmb vbi p-acp pno11 d p-acp n1 cc p-acp n1 n1.
(42) sermon (DIV1)
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Further, this ADVENIAT reacheth to the second advent of Christ, even to the end of all things.
Further, this MAY HE COME reaches to the second advent of christ, even to the end of all things.
jc, d np1 vvz p-acp dt ord n1 pp-f np1, av p-acp dt n1 pp-f d n2.
(42) sermon (DIV1)
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For of his Kingdome of Glory we say, Let it come. And it is a word of Desire, not of Impatience.
For of his Kingdom of Glory we say, Let it come. And it is a word of Desire, not of Impatience.
p-acp pp-f po31 n1 pp-f n1 pns12 vvb, vvb pn31 vvi. cc pn31 vbz dt n1 pp-f n1, xx pp-f n1.
(42) sermon (DIV1)
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For though we cry out, How long, Lord! how long! yet we are willing to stay his leasure.
For though we cry out, How long, Lord! how long! yet we Are willing to stay his leisure.
p-acp cs pns12 vvb av, c-crq av-j, n1! q-crq j! av pns12 vbr j pc-acp vvi po31 n1.
(42) sermon (DIV1)
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For it is also a word expressing our hope.
For it is also a word expressing our hope.
p-acp pn31 vbz av dt n1 vvg po12 n1.
(42) sermon (DIV1)
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And Hope as it doth stir and quicken our desire, so doth it also temper it, that it be not irregular.
And Hope as it does stir and quicken our desire, so does it also temper it, that it be not irregular.
cc vvb c-acp pn31 vdz vvi cc vvi po12 n1, av vdz pn31 av vvi pn31, cst pn31 vbb xx j.
(42) sermon (DIV1)
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For where our Desire would flagg and fall to the ground, there Hope feathers it, and sets it on the wing, that it may fly to the mark.
For where our Desire would flag and fallen to the ground, there Hope Feathers it, and sets it on the wing, that it may fly to the mark.
c-acp c-crq po12 n1 vmd n1 cc vvi p-acp dt n1, pc-acp vvi n2 pn31, cc vvz pn31 p-acp dt n1, cst pn31 vmb vvi p-acp dt n1.
(42) sermon (DIV1)
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But it puts no malignity in it.
But it puts no malignity in it.
p-acp pn31 vvz dx n1 p-acp pn31.
(42) sermon (DIV1)
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For if we hope, saith St. Paul, for that which is not seen, then do we with patience wait for it. And this Hope is NONLATINALPHABET, laid up for us in heaven, where hope is taken for the thing hoped for. For if we hope, Says Saint Paul, for that which is not seen, then do we with patience wait for it. And this Hope is, laid up for us in heaven, where hope is taken for the thing hoped for.
c-acp cs pns12 vvb, vvz n1 np1, p-acp d r-crq vbz xx vvn, av vdb pns12 p-acp n1 vvb p-acp pn31. cc d n1 vbz, vvn a-acp p-acp pno12 p-acp n1, c-crq vvb vbz vvn p-acp dt n1 vvd p-acp.
(42) sermon (DIV1)
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SEPOSITA, laid up, not put into our hands, that our desires might be eager;SEPOSITA, laid up, not put into our hands, that our Desires might be eager;
np1, vvn a-acp, xx vvn p-acp po12 n2, cst po12 n2 vmd vbi j;
(42) sermon (DIV1)
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and SEPOSITA NOBIS, laid up for us, that we might not faint, but press on to the mark;
and SEPOSITA NOBIS, laid up for us, that we might not faint, but press on to the mark;
cc np1 fw-la, vvd a-acp p-acp pno12, cst pns12 vmd xx vvi, cc-acp vvb a-acp p-acp dt n1;
(42) sermon (DIV1)
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and SEPOSITA IN COELO, laid up in heaven, the surest treasurie in the world. Spes res spissas facit, saith he in Plautus:
and SEPOSITA IN COELO, laid up in heaven, the Surest treasury in the world. Spes Rest spissas facit, Says he in Plautus:
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Indeed Hope commonly makes every thing which we desire appear slow in its approach.
Indeed Hope commonly makes every thing which we desire appear slow in its approach.
av vvb av-j vvz d n1 r-crq pns12 vvb vvi j p-acp po31 n1.
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But when that which we hope for is sure in heaven, though we would fain run and meet the Object,
But when that which we hope for is sure in heaven, though we would fain run and meet the Object,
p-acp c-crq d r-crq pns12 vvb c-acp vbz j p-acp n1, cs pns12 vmd av-j vvi cc vvi dt n1,
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yet we are content to stay the time: Nec ullae longae morae ejus quod certò eveniet;
yet we Are content to stay the time: Nec ullae Long Morae His quod certò eveniet;
av pns12 vbr j pc-acp vvi dt n1: fw-la fw-la fw-la fw-la fw-la fw-la fw-la j-jn;
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Nor can the deferring of that be long which will surely come. Secondly, ADVENIAT is a word expressing our Faith.
Nor can the deferring of that be long which will surely come. Secondly, MAY HE COME is a word expressing our Faith.
ccx vmb dt vvg pp-f d vbb j r-crq vmb av-j vvi. ord, np1 vbz dt n1 vvg po12 n1.
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Though Hope takes a long day, yet Faith lays hold on the promises as if they were present, being the substance, the evidence, the presence, of things to come. Faith is the life of Hope, without which it cannot have existence. Hope doth suppose Faith;
Though Hope Takes a long day, yet Faith lays hold on the promises as if they were present, being the substance, the evidence, the presence, of things to come. Faith is the life of Hope, without which it cannot have existence. Hope does suppose Faith;
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but Faith may be where there is no hope at all.
but Faith may be where there is no hope At all.
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How many be there who believe that there is a Kingdome of Glory, that verily there is a reward for the righteous, and yet have their chariot-wheels struck off that they drive but heavily towards it, have their Hope fastned to earth by their many sins, that it cannot look up? The second Comming of Christ is an article of our Creed;
How many be there who believe that there is a Kingdom of Glory, that verily there is a reward for the righteous, and yet have their Chariot wheels struck off that they drive but heavily towards it, have their Hope fastened to earth by their many Sins, that it cannot look up? The second Coming of christ is an article of our Creed;
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and we may do well to make it the object of our Hope also. That he will come with troops of Angels and Arch-angels is most certain;
and we may do well to make it the Object of our Hope also. That he will come with troops of Angels and Archangels is most certain;
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but the time is not known but to the Father alone, that by the doubtful expectation of the very hour God might make a tryal of the watchfulness of their faith quos in magnis aeternae beatitudinis constituet exemplis, whom he means to place amongst the few but great examples of eternal happiness.
but the time is not known but to the Father alone, that by the doubtful expectation of the very hour God might make a trial of the watchfulness of their faith quos in magnis aeternae beatitudinis constituet exemplis, whom he means to place among the few but great Examples of Eternal happiness.
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Semper diem observant, cum semper ignorant: Semper diem observant, cum semper ignorant:
fw-la fw-la j, fw-la fw-la j:
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quotidie timeant quod quotidie sperant, saith Tertullian in that excellent Book of his De Anima. For whilst men are alwayes ignorant they are also alwayes observant,quotidie timeant quod quotidie Sperant, Says Tertullian in that excellent Book of his De Anima. For while men Are always ignorant they Are also always observant,
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and fear that may come this minute which they hope and are assured will come at last.
and Fear that may come this minute which they hope and Are assured will come At last.
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Lastly, this ADVENIAT, as it is the language of our Hope and Faith, so is it the dialect olso of our Charity and Love both to God and our Brethren.
Lastly, this MAY HE COME, as it is the language of our Hope and Faith, so is it the dialect olso of our Charity and Love both to God and our Brothers.
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Thy Kingdome come. Why certainly it will come. Certus esto, veniet. Nec solum veniet, sed, etsi nolis, veniet, saith St. Augustine.Thy Kingdom come. Why Certainly it will come. Certus esto, Come. Nec solum Come, said, Though nolis, Come, Says Saint Augustine.
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You may be sure it will come: nay, it will come, whether we will or no Our prayers perchance may hasten it,You may be sure it will come: nay, it will come, whither we will or no Our Prayers perchance may hasten it,
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but no power in heaven or in earth or in hell can keep it back:
but no power in heaven or in earth or in hell can keep it back:
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But this ADVENIAT, this prayer of ours that it may come, is a kind of subscription to the eternal decree of God that it should come.
But this MAY HE COME, this prayer of ours that it may come, is a kind of subscription to the Eternal Decree of God that it should come.
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By this we testifie our consent, shew our agreement, and make it appear that we are truly his subjects;
By this we testify our consent, show our agreement, and make it appear that we Are truly his subject's;
p-acp d pns12 vvb po12 n1, vvb po12 n1, cc vvi pn31 vvi cst pns12 vbr av-j po31 n2-jn;
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since we would have that which our King would have, and are of the same mind with him.
since we would have that which our King would have, and Are of the same mind with him.
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We usually say that they who are true friends have idem Velle & idem Nolle, will and nill the self-same things.
We usually say that they who Are true Friends have idem Velle & idem Nolle, will and nill the selfsame things.
pns12 av-j vvb cst pns32 r-crq vbr j n2 vhb fw-la np1 cc fw-la fw-la, vmb cc vmb dt j n2.
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It is said of Abraham that he was the friend of God. And not only Abraham, but every true son of Abraham, that feareth the Lord, doth also inherit Abrahams title,
It is said of Abraham that he was the friend of God. And not only Abraham, but every true son of Abraham, that fears the Lord, does also inherit Abrahams title,
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and is the friend of God. If therefore we will be counted Abrahams Children and the Friends of God, we must will and nill the same things with God,
and is the friend of God. If Therefore we will be counted Abrahams Children and the Friends of God, we must will and nill the same things with God,
cc vbz dt n1 pp-f np1. cs av pns12 vmb vbi vvn npg1 n2 cc dt n2 pp-f np1, pns12 vmb n1 cc vmb dt d n2 p-acp np1,
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or else we shall not continue long friends. Non pareo Deo, sed assentior; & ex animo illum, non quia necesse est, sequor, saith the heathen Seneca:
or Else we shall not continue long Friends. Non pareo God, sed assentior; & ex animo Ilum, non quia Necessary est, sequor, Says the heathen Senecca:
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We do not so much obey God, because he hath authority to command, as because we acknowledge that what he will have is just and good;
We do not so much obey God, Because he hath Authority to command, as Because we acknowledge that what he will have is just and good;
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and we assent to him not of necessity, but of a willing mind.
and we assent to him not of necessity, but of a willing mind.
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We intreat him to do his will, and begg it at his hand as a great favour.
We entreat him to do his will, and beg it At his hand as a great favour.
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We cry unto him, ADVENIAT, Thy Kingdome come, though we know that he is already resolved that it shall come.
We cry unto him, MAY HE COME, Thy Kingdom come, though we know that he is already resolved that it shall come.
pns12 vvb p-acp pno31, np1, po21 n1 vvi, cs pns12 vvb cst pns31 vbz av vvn cst pn31 vmb vvi.
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And so in this one word ADVENIAT we may see the motion of our Faith, the activity of our Hope,
And so in this one word MAY HE COME we may see the motion of our Faith, the activity of our Hope,
cc av p-acp d crd n1 np1 pns12 vmb vvi dt n1 pp-f po12 n1, dt n1 pp-f po12 n1,
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and the humble plyability of our Love.
and the humble plyability of our Love.
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And thus we may totâ fidei substantiâ incidere, as Tertullian speaketh, we may with these three go forth to meet the King as with the wh•le armour and substance of our faith. Now our Desire must needs be carried on •n a swift and eager course where these three do fill the sails, where Faith awakes it, Hope spurs it on,
And thus we may totâ fidei substantiâ incidere, as Tertullian speaks, we may with these three go forth to meet the King as with the wh•le armour and substance of our faith. Now our Desire must needs be carried on •n a swift and eager course where these three do fill the sails, where Faith awakes it, Hope spurs it on,
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It must needs be more than an ordinary heat of affection which is kindled by all these.
It must needs be more than an ordinary heat of affection which is kindled by all these.
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These three will set ADVENIAT to the highest pinn, to the highest elevation of our thoughts.
These three will Set MAY HE COME to the highest Pinn, to the highest elevation of our thoughts.
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Let thy Kingdome come; yet not till the appointed time, yet let it come: Though many thousands of years are to pass over before it come,Let thy Kingdom come; yet not till the appointed time, yet let it come: Though many thousands of Years Are to pass over before it come,
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yet let it come; not now, but when thou wilt; and when thou wilt, yet now.
yet let it come; not now, but when thou wilt; and when thou wilt, yet now.
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It cannot come soon enough, if thou wilt; and if thou wilt not now, it cannot come too late.
It cannot come soon enough, if thou wilt; and if thou wilt not now, it cannot come too late.
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It was a famous saying of Martyn Luther, Homo perfectè credens se esse haeredem & filium Dei non diu superstes maneret;
It was a famous saying of Martyn Luther, Homo perfectè credens se esse haeredem & Son Dei non Diu superstes maneret;
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Did a man perfectly believe that he were a child of God & heir of this Kingdome of Glory, he would be transported beyond himself, and dye of immoderate joy.
Did a man perfectly believe that he were a child of God & heir of this Kingdom of Glory, he would be transported beyond himself, and die of immoderate joy.
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We read EXSPECTATIO MEA APUD TE, My hope is even in thee;
We read EXSPECTATIO MEA APUD TE, My hope is even in thee;
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but the Vulgar renders it, SUBSTANTIA MEA APUD TE, My substance, my being, is in thee;
but the vulgar renders it, SUBSTANCE MEA APUD TE, My substance, my being, is in thee;
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as if David were composed and made up and elemented of his Hope; as if all that he had, all that he was, were only in expectation.
as if David were composed and made up and elemented of his Hope; as if all that he had, all that he was, were only in expectation.
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And indeed they who affect a future life, and look forward towards eternity, are truly said nè tunc quidem tùm vivunt vivere, not to be where they are, not to live when they are alive. To conclude;
And indeed they who affect a future life, and look forward towards eternity, Are truly said nè tunc quidem tùm Vivunt vivere, not to be where they Are, not to live when they Are alive. To conclude;
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No wonder to hear an ADVENIAT for a Christians mouth, who lives so as if he thought of nothing else but the Comming of this Kingdome. For this ADVENIAT is as a spark from that fire,
No wonder to hear an MAY HE COME for a Christians Mouth, who lives so as if he Thought of nothing Else but the Coming of this Kingdom. For this MAY HE COME is as a spark from that fire,
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as a beam of that Glory which shall be hereafter.
as a beam of that Glory which shall be hereafter.
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Nor can he ever with a perfect desire sound an ADVENIAT who hath not some imperfect knowledge of the melody of the Angels and the musick of the Cherubims.
Nor can he ever with a perfect desire found an MAY HE COME who hath not Some imperfect knowledge of the melody of the Angels and the music of the Cherubims.
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He cannot say, Thy Kingdome come, who hath not a glimpse of that glory which is to come.
He cannot say, Thy Kingdom come, who hath not a glimpse of that glory which is to come.
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The Philosophers tell us that there is nothing which can be nourishing to our bodies,
The Philosophers tell us that there is nothing which can be nourishing to our bodies,
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but we have a kind of fore-taste and assay of it in our very tempers and constitutions.
but we have a kind of foretaste and assay of it in our very tempers and constitutions.
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The Child, when he is hungry, desires milk, because he hath a kind of praegustation of milk in his very nature.
The Child, when he is hungry, Desires milk, Because he hath a kind of praegustation of milk in his very nature.
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Nihil penitus incongruum appetitur; Nothing is desired by us which disagrees with our NONLATINALPHABET and disposition.Nihil penitus incongruum appetitur; Nothing is desired by us which disagrees with our and disposition.
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The wickedst Christian living may say his PATER NOSTER; but he cannot pronounce the ADVENIAT with that accent and emphasis and heartiness that he should.
The wickedest Christian living may say his PATER NOSTER; but he cannot pronounce the MAY HE COME with that accent and emphasis and heartiness that he should.
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Thy Kingdome come! Nay, rather let mountains fall on me, and hills cover me. And all this, because the Glory of Gods Kingdome is against his very nature.Thy Kingdom come! Nay, rather let Mountains fallen on me, and hills cover me. And all this, Because the Glory of God's Kingdom is against his very nature.
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What taste can he have of the Water of life who is in the gall of bitterness? What relish can he have of the Bread of life who surfets on the world? Or can he have any praegustation of Heaven whose very soul by covetousness is become as earthy as his body? Can he desire eternal Glory whose glory is in his shame? No:
What taste can he have of the Water of life who is in the Gall of bitterness? What relish can he have of the Bred of life who Surfeits on the world? Or can he have any praegustation of Heaven whose very soul by covetousness is become as earthy as his body? Can he desire Eternal Glory whose glory is in his shame? No:
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Vita Christiani sanctum desiderium; The life of a true Christian is nothing else but a holy desire,Vita Christians sanctum desiderium; The life of a true Christian is nothing Else but a holy desire,
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and an expectation of the comming of this Kingdome of Christ: Which he hath a taste and relish of even in his very temper and constitution;
and an expectation of the coming of this Kingdom of christ: Which he hath a taste and relish of even in his very temper and constitution;
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which he received at his regeneration.
which he received At his regeneration.
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For so St. Paul calleth our regeneration and amendment of life a taste of the heavenly gift of the good word of God,
For so Saint Paul calls our regeneration and amendment of life a taste of the heavenly gift of the good word of God,
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and of the powers of the world to come. and of the Powers of the world to come.
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For as God commanded Moses, before he dyed, to ascend up into the mountain, that he might see afar off and discover that good land which he had promised:
For as God commanded Moses, before he died, to ascend up into the mountain, that he might see afar off and discover that good land which he had promised:
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So it is his pleasure that through holy conversation and newness of life we should raise our selves above the rest of the world,
So it is his pleasure that through holy Conversation and newness of life we should raise our selves above the rest of the world,
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and even in this life time, NONLATINALPHABET, as Nazianzene speaks, as from an exceeding high mountain, discover and have some sight of that good Land, of that Crown of glory, which is laid up for all those who watch and wait for the Comming of this Kingdome.
and even in this life time,, as Nazianzene speaks, as from an exceeding high mountain, discover and have Some sighed of that good Land, of that Crown of glory, which is laid up for all those who watch and wait for the Coming of this Kingdom.
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The Four and Thirtieth SERMON. PART I. MATTH. VI. 10. Thy will be done in earth as it is in heaven.
The Four and Thirtieth SERMON. PART I. MATTHEW. VI. 10. Thy will be done in earth as it is in heaven.
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THIS is the last Petition of those three which look up directly unto heaven, upon the very face of God, without any reflexion upon the earth or the temporary blessings of this present life:
THIS is the last Petition of those three which look up directly unto heaven, upon the very face of God, without any reflection upon the earth or the temporary blessings of this present life:
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Which as they are terminated in the glory of God and our spiritual good, so they carry with them that nearness and affinity to each other that it is not easie to distinguish them:
Which as they Are terminated in the glory of God and our spiritual good, so they carry with them that nearness and affinity to each other that it is not easy to distinguish them:
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And most men in their discourses, although they tell us that they are three, as they are indeed,
And most men in their discourses, although they tell us that they Are three, as they Are indeed,
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yet in their illustrations and amplifications, before they wind up their discourse, in effect do make them but one and the very same. NONLATINALPHABET, saith Aristotle;
yet in their illustrations and amplifications, before they wind up their discourse, in Effect do make them but one and the very same., Says Aristotle;
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Some things there are of that nature, and which bear such resemblance one to the other, that it is not easie to distinguish them, especially Moral and Theological Duties, some things there Are of that nature, and which bear such resemblance one to the other, that it is not easy to distinguish them, especially Moral and Theological Duties,
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as they are level'd to one end, so are they linkt as it were in one and the same chain, that you cannot touch upon one,
as they Are leveled to one end, so Are they linked as it were in one and the same chain, that you cannot touch upon one,
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but you must also glance upon the rest, and move them all.
but you must also glance upon the rest, and move them all.
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The Sanctification of Gods Name is annexed to his Kingdome: and the fairest part of his Kingdome (as it is said to come to us) is the fulfilling of his Will. The Sanctification of God's Name is annexed to his Kingdom: and the Fairest part of his Kingdom (as it is said to come to us) is the fulfilling of his Will.
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He that hallows Gods Name doth advance his Kingdome: and he that advanceth his Kingdome doth fulfill his Will: and this last seems to conclude and comprehend both the other.
He that hallows God's Name does advance his Kingdom: and he that Advanceth his Kingdom does fulfil his Will: and this last seems to conclude and comprehend both the other.
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And this we heretofore told you was true in sensu quem faciunt, in that sense which every one of these Petitions will bear;
And this we heretofore told you was true in sensu Whom faciunt, in that sense which every one of these Petitions will bear;
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but in sensu quem fiunt, in that sense in which our Saviour spake and taught them, they must necessarily have their proper bounds and limits.
but in sensu Whom Fluent, in that sense in which our Saviour spoke and taught them, they must necessarily have their proper bounds and Limits.
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And thus you may remember we did confine the first Petition, Hallowed be thy Name, to our words and writings and outward gestures and deportment, by which we do most expresly and visibly honor God,
And thus you may Remember we did confine the First Petition, Hallowed be thy Name, to our words and writings and outward gestures and deportment, by which we do most expressly and visibly honour God,
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and hallow his Name, as it were before the Sun and the People;
and hallow his Name, as it were before the Sun and the People;
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The second, Thy Kingdome come, to the preaching and promulgation of the Gospel, of which when himself speaks he tells us, The kingdome of heaven is at hand;
The second, Thy Kingdom come, to the preaching and Promulgation of the Gospel, of which when himself speaks he tells us, The Kingdom of heaven is At hand;
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as also to the Heart of man, which is to receive it when it is promulged, which is NONLATINALPHABET, the House of God, in which he delights to dwell,
as also to the Heart of man, which is to receive it when it is promulged, which is, the House of God, in which he delights to dwell,
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and his Throne, in which he sits.
and his Throne, in which he sits.
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And take this interpretation from Christs own blessed lips, The Kingdome of God is within you: The last, of which we are now to speak, not only to our outward Obedience, to our actions and works of Piety, by which we do facere voluntatem Dei, do what God would have us,
And take this Interpretation from Christ own blessed lips, The Kingdom of God is within you: The last, of which we Are now to speak, not only to our outward obedience, to our actions and works of Piety, by which we do facere voluntatem Dei, do what God would have us,
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but also to a general Submission and conformity of our wills to his in all things, by doing what he commands,
but also to a general Submission and conformity of our wills to his in all things, by doing what he commands,
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and by suffering with all humility what he doth. Whither his countenance shine, or he clothe himself with judgment;
and by suffering with all humility what he does. Whither his countenance shine, or he cloth himself with judgement;
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whether he speaks peace, or thunder from heaven;
whither he speaks peace, or thunder from heaven;
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whether he lift us up, or cast us down, the language of every Christian must be, Thy will be done in earth as it is in heaven.
whither he lift us up, or cast us down, the language of every Christian must be, Thy will be done in earth as it is in heaven.
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This Petition points out to us, Rem & Modum; first, the Thing it self we must pray for;
This Petition points out to us, Remembering & Modum; First, the Thing it self we must pray for;
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and that is, That Gods will may be fulfilled by us in all things:
and that is, That God's will may be fulfilled by us in all things:
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and secondly, the Manner how this must be accomplisht, in earth as it is in heaven: We begin with the Petition:
and secondly, the Manner how this must be accomplished, in earth as it is in heaven: We begin with the Petition:
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In the unfolding of which we shall pass by these lines:
In the unfolding of which we shall pass by these lines:
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First, we will consider the Petition in a generality, and therein the weight and energy of the words:
First, we will Consider the Petition in a generality, and therein the weight and energy of the words:
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Secondly, we will lay open the sense of the words, by shewing what is meant by the Will of God: Lastly, we will draw forth some few conclusions which naturally issue from the consideration of the Will of God as from a rich fountain,
Secondly, we will lay open the sense of the words, by showing what is meant by the Will of God: Lastly, we will draw forth Some few conclusions which naturally issue from the consideration of the Will of God as from a rich fountain,
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and may lead us at once to the full understanding of the Petition, and be useful for our instruction. Of these in their order.
and may led us At once to the full understanding of the Petition, and be useful for our instruction. Of these in their order.
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And first of all this Petition follows the other in a right order and method.
And First of all this Petition follows the other in a right order and method.
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For he that desires that the Kingdome of heaven should come must make it his petition also that he may lay hold on the means which must draw it near unto him.
For he that Desires that the Kingdom of heaven should come must make it his petition also that he may lay hold on the means which must draw it near unto him.
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Qui vult finem, vult media ad finem, saith the Philosopher. Naturally our desires are thus carried:Qui vult finem, vult media ad finem, Says the Philosopher. Naturally our Desires Are thus carried:
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First we behold the mark, the Kingdome of heaven; and then we press forward and reach forth unto it by doing the Will of God. NONLATINALPHABET, saith Aristotle;
First we behold the mark, the Kingdom of heaven; and then we press forward and reach forth unto it by doing the Will of God., Says Aristotle;
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The end in this respect is the beginning, and as the first wheel, which sets all the rest a going.
The end in this respect is the beginning, and as the First wheel, which sets all the rest a going.
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As we can never set our hands to work and do Gods will, unless we have some sight of a Kingdome that is comming; so this Kingdome will never come unless we do his Will. I will not stand to determine on which our affections should be carried with most eager violence,
As we can never Set our hands to work and do God's will, unless we have Some sighed of a Kingdom that is coming; so this Kingdom will never come unless we do his Will. I will not stand to determine on which our affections should be carried with most eager violence,
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whether on the Means or on the End, whether on the Kingdome or fulfilling of Gods will. For I take it to be a question not so necessary,
whither on the Means or on the End, whither on the Kingdom or fulfilling of God's will. For I take it to be a question not so necessary,
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because we know not how to divide the Desire where it must be NONLATINALPHABET, wound up to the highest pinn.
Because we know not how to divide the Desire where it must be, wound up to the highest Pinn.
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And God, out of the love he hath unto our good, is willing to apply himself to our infirmity,
And God, out of the love he hath unto our good, is willing to apply himself to our infirmity,
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and, so that we do his will, accepts of our conformity, though it be wrought out of us by a greater love we have unto the End, which is full of beauty and glory to allure,
and, so that we do his will, accepts of our conformity, though it be wrought out of us by a greater love we have unto the End, which is full of beauty and glory to allure,
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then to the Means, which carry with them pain and difficulty, to dull and slugg the affection.
then to the Means, which carry with them pain and difficulty, to dull and slug the affection.
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Only we must be careful to avoid that strange NONLATINALPHABET, that want of method and order, which is common in the world, to be ravisht with the beauty of Gods Kingdome, and never busie our thoughts, with the performance of his will;
Only we must be careful to avoid that strange, that want of method and order, which is Common in the world, to be ravished with the beauty of God's Kingdom, and never busy our thoughts, with the performance of his will;
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that we do not dimidiare Christum, receive Christ by halves, receive him with a reward, but not with precepts;
that we do not dimidiare Christ, receive christ by halves, receive him with a reward, but not with Precepts;
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cry out, Thy Kingdome come, with a loud voice and a fervent affection, clarè, & ut audiat hospes, that all the world may hear us,
cry out, Thy Kingdom come, with a loud voice and a fervent affection, clarè, & ut audiat Guest, that all the world may hear us,
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but, Thy will be done, NONLATINALPHABET, between the teeth, burying it in such a lazy silence that none can take notice of us that we look with any great affection towards it.
but, Thy will be done,, between the teeth, burying it in such a lazy silence that none can take notice of us that we look with any great affection towards it.
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We may desire Glory, but not without Grace;
We may desire Glory, but not without Grace;
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and Gods Kingdome, but not without a FIAT, not unless we do his will. Simplicius in his Comments upon Aristotle moves a question,
and God's Kingdom, but not without a FIAT, not unless we do his will. Simplicius in his Comments upon Aristotle moves a question,
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Whether youth in reading of Aristotles Book• should begin with his Logick where he teacheth to dispute and reason,
Whither youth in reading of Aristotle Book• should begin with his Logic where he Teaches to dispute and reason,
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or with his Morals, where he teacheth to live honestly. If they begin with Logick without Morals, they will prove but wrangling Sophisters;
or with his Morals, where he Teaches to live honestly. If they begin with Logic without Morals, they will prove but wrangling Sophisters;
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and if they begin with Morals without Logick, they will prove but confused. The question may be soon resolved in that particular.
and if they begin with Morals without Logic, they will prove but confused. The question may be soon resolved in that particular.
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But in the study of Christianity there can no such doubt be raised.
But in the study of Christianity there can no such doubt be raised.
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Our method is plain and easie, drawn out before our eyes by the hand of Christ himself.
Our method is plain and easy, drawn out before our eyes by the hand of christ himself.
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Thy Kingdome come, is the very language and dialect of a Christian:Thy Kingdom come, is the very language and dialect of a Christian:
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But if his FIAT be not as loud and vocal as his ADVENIAT; if we are as high as Gods closet when we should be busie at his foot-stool;
But if his FIAT be not as loud and vocal as his MAY HE COME; if we Are as high as God's closet when we should be busy At his footstool;
cc-acp cs po31 zz vbb xx p-acp j cc j c-acp po31 np1; cs pns12 vbr a-acp j c-acp npg1 n1 c-crq pns12 vmd vbi j p-acp po31 n1;
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if we have Predestination at heart, but will not learn that conformity to Gods Will which should write our names in the book of life, we are not perfect methodists in Christs School,
if we have Predestination At heart, but will not Learn that conformity to God's Will which should write our names in the book of life, we Are not perfect methodists in Christ School,
cs pns12 vhb n1 p-acp n1, cc-acp vmb xx vvi d n1 p-acp n2 vmb r-crq vmd vvi po12 n2 p-acp dt n1 pp-f n1, pns12 vbr xx j n2 p-acp npg1 n1,
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and leave the best part of our Pater Noster unlearnt.
and leave the best part of our Pater Noster unlearned.
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And though we cry aloud, he will not hear us in the one, who are unwilling to be heard in the other.
And though we cry aloud, he will not hear us in the one, who Are unwilling to be herd in the other.
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An ADVENIAT with a FIAT is the greatest soloecisme in Christianity. And herein consists the excellency of this Form:
an MAY HE COME with a FIAT is the greatest solecism in Christianity. And herein consists the excellency of this From:
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It points out unto us the best and the hardest part of Christianity. We may well call it Summam summarum, the very Sum and Abridgment of all Divinity.
It points out unto us the best and the Hardest part of Christianity. We may well call it Summam summarum, the very Sum and Abridgment of all Divinity.
pn31 vvz av p-acp pno12 dt js cc dt js n1 pp-f np1. pns12 vmb av vvi pn31 fw-la fw-la, dt j n1 cc n1 pp-f d n1.
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Magnae & beatae interpretationis est, saith Tertullian, & quantum substringitur verbis, tantum diffunditur sensibus; Great & Beatae interpretationis est, Says Tertullian, & quantum substringitur verbis, Tantum diffunditur sensibus;
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When we have made our prayers as long as that of Solomon at the dedication of the Temple,
When we have made our Prayers as long as that of Solomon At the dedication of the Temple,
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when we have reckoned up all particulars which our phansies can suggest;
when we have reckoned up all particulars which our fancies can suggest;
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the sum of all is or must be this, Lord, grant us these things, if it be thy will;
the sum of all is or must be this, Lord, grant us these things, if it be thy will;
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if not, thy will be done. Again, when we have spent our age in controversie;if not, thy will be done. Again, when we have spent our age in controversy;
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when we have tyred our selves in spinetis scholasticorum, in the intricate discourses of the Schools,
when we have tired our selves in spinetis scholasticorum, in the intricate discourses of the Schools,
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when we have searcht the Counsels, turned over the Fathers;
when we have searched the Counsels, turned over the Father's;
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after much study and weariness of the flesh, the conclusion of the whole matter, saith Solomon, is this, To fear God, and keep his commandments:
After much study and weariness of the Flesh, the conclusion of the Whole matter, Says Solomon, is this, To Fear God, and keep his Commandments:
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which in brief is but this, To do his will.
which in brief is but this, To do his will.
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I call it the hardest part of Christianity, but do not make the Difficulty an argument of its Excellency as Bellarmine doth of the necessity of Confession:
I call it the Hardest part of Christianity, but do not make the Difficulty an argument of its Excellency as Bellarmine does of the necessity of Confessi:
pns11 vvb pn31 dt js n1 pp-f np1, p-acp vdb xx vvi dt n1 dt n1 pp-f po31 n1 p-acp np1 vdz pp-f dt n1 pp-f n1:
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but rather in respect of that other part, the Knowledge of his Will.
but rather in respect of that other part, the Knowledge of his Will.
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It passeth as a common proverb, NONLATINALPHABET, That those things which are excellent in their use are hard in the atchievement:
It passes as a Common proverb,, That those things which Are excellent in their use Are hard in the Achievement:
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but it holds in Evil things also.
but it holds in Evil things also.
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Covetousness is not therefore a virtue because it sorts not with the humor of the Prodigal;
Covetousness is not Therefore a virtue Because it sorts not with the humour of the Prodigal;
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nor is Prodigality to be commended because the Miser hates it.
nor is Prodigality to be commended Because the Miser hates it.
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NONLATINALPHABET, saith Basil. All things, both good and bad, in this do pariate, that they are not bought but with difficulty and danger.
, Says Basil. All things, both good and bad, in this do pariate, that they Are not bought but with difficulty and danger.
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And therefore though Confession be of singular use in the Church of Christ, yet this argument doth not make it good that it is so.
And Therefore though Confessi be of singular use in the Church of christ, yet this argument does not make it good that it is so.
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Nor will I here make it mine. NONLATINALPHABET, as St. Basil spake in the point of Repentance:
Nor will I Here make it mine., as Saint Basil spoke in the point of Repentance:
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I speak with some fear, when I call this the hardest part of Christianity, although it is most manifest that it is so.I speak with Some Fear, when I call this the Hardest part of Christianity, although it is most manifest that it is so.
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For this name of Difficulty in the duties of our life is a very monster, a Medusa, that turns us into stones, leaves us without life or action.
For this name of Difficulty in the duties of our life is a very monster, a Medusa, that turns us into stones, leaves us without life or actium.
p-acp d n1 pp-f n1 p-acp dt n2 pp-f po12 n1 vbz dt j n1, dt np1, cst vvz pno12 p-acp n2, vvz pno12 p-acp n1 cc n1.
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But though I do not make the Difficulty of the duty an argument of the Excellency of the prayer,
But though I do not make the Difficulty of the duty an argument of the Excellency of the prayer,
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yet I do account it a strong incitement to us, not to spend all our dayes in that part which is so easie, the Knowledge of Gods will,
yet I do account it a strong incitement to us, not to spend all our days in that part which is so easy, the Knowledge of God's will,
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and reserve no other time for the doing of his will (which is far more difficult) but that in which we can do nothing.
and reserve no other time for the doing of his will (which is Far more difficult) but that in which we can do nothing.
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Non per difficiles nos Deus ad beatam vitam quaestiones vocat; Non per difficiles nos Deus ad Beatific vitam Quaestiones vocat;
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God doth not lead us to this Kingdome by knotty disputations, or by questions which are hard to be resolved,
God does not led us to this Kingdom by knotty disputations, or by questions which Are hard to be resolved,
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but by the doing of his will. He hath shewed thee, O man, what is good:
but by the doing of his will. He hath showed thee, Oh man, what is good:
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and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? He hath shewed it; and what does the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? He hath showed it;
cc q-crq vdz dt n1 vvb pp-f pno21, cc-acp pc-acp vdi av-j, cc pc-acp vvi n1, cc pc-acp vvi av-j p-acp po21 n1? pns31 vhz vvn pn31;
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and who is there that cannot run and read it? How easie is it to believe? The world we see, talks of nothing else but Faith.
and who is there that cannot run and read it? How easy is it to believe? The world we see, talks of nothing Else but Faith.
cc r-crq vbz a-acp cst vmbx vvi cc vvi pn31? q-crq j vbz pn31 pc-acp vvi? dt n1 pns12 vvb, vvz pp-f pix av cc-acp n1.
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Who knows not the commandments? The very heathen Orator will tell us, Brevis est institutio vitae honestae beataeque, That we may quickly learn those precepts which will lead us to that integrity which will make us happy.
Who knows not the Commandments? The very heathen Orator will tell us, Brevis est Institution vitae honestae beataeque, That we may quickly Learn those Precepts which will led us to that integrity which will make us happy.
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And this consideration struck him with amazement, Mirum est malos esse tam multos, that there were so many evil men in the world.
And this consideration struck him with amazement, Mirum est Malos esse tam multos, that there were so many evil men in the world.
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Nam at aqua piscibus, circumfusus nobis spiritus volucribus convenit, saith he;Nam At aqua piscibus, circumfusus nobis spiritus volucribus convenit, Says he;
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For Goodness is as natural to Man, as the Water to Fishes, and the Ayr to Birds. For goodness is as natural to Man, as the Water to Fish, and the Air to Birds.
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And more easily it is certainly for Man secundam naturam quà m contrà eam vivere, to live according to the dictates of Nature than against them.
And more Easily it is Certainly for Man secundam naturam quà m contrà eam vivere, to live according to the dictates of Nature than against them.
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You will think perhaps you hear Pelagius speak: but it is Quintilian, an Heathen; and so the speech concerns not us, who are Christians. NONLATINALPHABET, saith Justin Martyr;
You will think perhaps you hear Pelagius speak: but it is Quintilian, an Heathen; and so the speech concerns not us, who Are Christians., Says Justin Martyr;
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To live according to the direction of Nature belongs to them who do not yet believe in Christ. To live according to the direction of Nature belongs to them who do not yet believe in christ.
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Our task is greater, though for the m•st part we fall short of this. And the reason is given by the Stoick, Scholae, non vitae discimus:
Our task is greater, though for the m•st part we fallen short of this. And the reason is given by the Stoic, School, non vitae discimus:
po12 n1 vbz jc, cs p-acp dt js n1 pns12 vvb j pp-f d. cc dt n1 vbz vvn p-acp dt jp, np1, fw-la fw-la fw-la:
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Our ambition is to know rather than to do.
Our ambition is to know rather than to do.
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We have turned the FIAT into COGNOSCATUR, as if our duty were rather to conform our selves to Gods Omniscience than to his Will.
We have turned the FIAT into COGNOSCATUR, as if our duty were rather to conform our selves to God's Omniscience than to his Will.
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Now one question is on foot, anon another is startled, and we fight it out with great heat of contention.
Now one question is on foot, anon Another is startled, and we fight it out with great heat of contention.
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Par pari refertur, & invicem nobis videmur insanire; We are froward with the froward, and answer reproach with reproach.Par Pair refertur, & invicem nobis videmur Insanity; We Are froward with the froward, and answer reproach with reproach.
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And ask both their opinions of one another, and both are mad. I do not speak this as if it were an offense to defend the truth. No;
And ask both their opinions of one Another, and both Are mad. I do not speak this as if it were an offence to defend the truth. No;
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I rather count it a part of our conformity to Gods Will.
I rather count it a part of our conformity to God's Will.
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But I am jealous of the FIAT. And we may justly fear that when men spend so many hours in the discussion of that which is not absolutely necessary, they steal some few from the practice of that truth which is essential.
But I am jealous of the FIAT. And we may justly Fear that when men spend so many hours in the discussion of that which is not absolutely necessary, they steal Some few from the practice of that truth which is essential.
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But these words will serve and fit both, fit us on our good dayes, and fit us on our bad;
But these words will serve and fit both, fit us on our good days, and fit us on our bad;
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Whilst they stay so long upon the COGNOSCATUR, they faint and weary in the FIAT; As the Painter who having spent his best skill on Neptune, failed in setting forth the majesty of Jupiter.
While they stay so long upon the COGNOSCATUR, they faint and weary in the FIAT; As the Painter who having spent his best skill on Neptune, failed in setting forth the majesty of Jupiter.
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I am willing to attribute what I can to Knowledge, but methinks I see an Emphasis in the FIAT. We may pray that we may know, but above all that we may do Gods Will.
I am willing to attribute what I can to Knowledge, but methinks I see an Emphasis in the FIAT. We may pray that we may know, but above all that we may do God's Will.
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And now, in the second place, we may conceive the weight of this Petition, in that it suits best with the Majesty and Greatness of God.
And now, in the second place, we may conceive the weight of this Petition, in that it suits best with the Majesty and Greatness of God.
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We have indeed many words and forms of speech by which we express his Majesty, as when we say he is above all, and through all, and in us all;
We have indeed many words and forms of speech by which we express his Majesty, as when we say he is above all, and through all, and in us all;
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that of him, and through him, and to him are all things; that he filleth heaven and earth, and the like;
that of him, and through him, and to him Are all things; that he fills heaven and earth, and the like;
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But there is none that doth more effectually open it then when we attribute most unto his Will.
But there is none that does more effectually open it then when we attribute most unto his Will.
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For as it is in the soul of man, though there be many admirable parts, Understanding, Sense, Life,
For as it is in the soul of man, though there be many admirable parts, Understanding, Sense, Life,
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and the like, yet the commanding power of our soul, which gives laws as it were to all the other faculties,
and the like, yet the commanding power of our soul, which gives laws as it were to all the other faculties,
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and which makes us Lords of our actions, is the Will; So it is also with God.
and which makes us lords of our actions, is the Will; So it is also with God.
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We see some parts of his glory by the light of Nature, but we have a fairer radiation by the light of Scripture.
We see Some parts of his glory by the Light of Nature, but we have a Fairer radiation by the Light of Scripture.
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Ut res in literis, sic literas in rebus: Ut Rest in literis, sic literas in rebus:
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We read him in the Book of his Word, and in the Book of his Works:
We read him in the Book of his Word, and in the Book of his Works:
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But we never so fully express him as when we give him a Will which makes him Lord paramount and commander of all things.
But we never so Fully express him as when we give him a Will which makes him Lord paramount and commander of all things.
cc-acp pns12 av av av-j vvi pno31 a-acp c-crq pns12 vvb pno31 dt n1 r-crq vvz pno31 n1 vvi cc n1 pp-f d n2.
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Dei posse est velle, saith Tertullian against Draxeas; His Will is his Power, and his Power is his Will.Dei posse est velle, Says Tertullian against Draxeas; His Will is his Power, and his Power is his Will.
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For whatsoever he can do, yet he doth no more than he willeth.
For whatsoever he can do, yet he does no more than he wills.
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Quis potest eloqui potentias Domini? Who can speak of the Power and Omnipotency of God? Yet his Omnipotency seems to vail to his Will,Quis potest eloqui potentias Domini? Who can speak of the Power and Omnipotency of God? Yet his Omnipotency seems to Vail to his Will,
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and in a manner to be commanded by it.
and in a manner to be commanded by it.
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For he is therefore said to be omnipotent because he can do all things that he will.
For he is Therefore said to be omnipotent Because he can do all things that he will.
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He is NONLATINALPHABET, an infinite sea of Essence, and NONLATINALPHABET, an infinite ocean of Power:
He is, an infinite sea of Essence, and, an infinite Ocean of Power:
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And did not his Will bound his Omnipotencie, all things would have been as infinite as he himself is.
And did not his Will bound his Omnipotency, all things would have been as infinite as he himself is.
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Wherefore did he create us? wherefore did he redeem-us? He himself gives the answer, QUI A VOLUIT, Because he would.
Wherefore did he create us? Wherefore did he redeem-us? He himself gives the answer, QUI A VOLUIT, Because he would.
q-crq vdd pns31 vvi pno12? q-crq vdd pns31 j? pns31 px31 vvz dt n1, fw-fr np1 fw-la, c-acp pns31 vmd.
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Whence comes it to pass that the world is contained within these limits? whence is it that it is no greater,
Whence comes it to pass that the world is contained within these Limits? whence is it that it is no greater,
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nor less than it is? Whence have living things their limits of growth, their measure of power, their date of time and durance? The best reason we can give is Gods Will, which bounds that infinite Ocean of his Power, which otherwise must needs have had a larger flow.
nor less than it is? Whence have living things their Limits of growth, their measure of power, their date of time and durance? The best reason we can give is God's Will, which bounds that infinite Ocean of his Power, which otherwise must needs have had a larger flow.
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In the former Petition we give God a Kingdome, but we give him more when we give him an absolute and uncontroulable Will. For what is a Kingdome but a meer name if it have any other Law than the Will of the King? Some Kings there are which are so nomine, not re, rather by title than indeed,
In the former Petition we give God a Kingdom, but we give him more when we give him an absolute and uncontrollable Will. For what is a Kingdom but a mere name if it have any other Law than the Will of the King? some Kings there Are which Are so nomine, not re, rather by title than indeed,
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as we find in Livy and Plutarch the Kings of the Lacedemonians were. Others are more absolute:
as we find in Livy and Plutarch the Kings of the Lacedaemonians were. Others Are more absolute:
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Of which we read in the Historian, Liberi sunt, suique ac legum potentes, ut et quod volunt faciant, et quod nolunt non faciant;
Of which we read in the Historian, Liberi sunt, suique ac Legume potentes, ut et quod volunt faciant, et quod Nolunt non faciant;
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They are free and powerful in themselves and their laws, to do what they would, and not to do what they would not;
They Are free and powerful in themselves and their laws, to do what they would, and not to do what they would not;
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unà regentes cuncta arbitrio, governing all by their will.unà Regents Everything arbitrio, governing all by their will.
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And this giving them an illimited Will is an NONLATINALPHABET, as Nazianzene speaks, to make them Gods indeed.
And this giving them an illimited Will is an, as Nazianzene speaks, to make them God's indeed.
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Howsoever then in that Petition, Thy Kingdome come, we stile him;
Howsoever then in that Petition, Thy Kingdom come, we style him;
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in this, Thy Will be done, we make God a King. Behold these who call themselves Gods and Lords here on earth:
in this, Thy Will be done, we make God a King. Behold these who call themselves God's and lords Here on earth:
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They then think themselves tantum nomen implere, best to answer the name they bear, when they can plead exemption from all Law but their own Will.
They then think themselves Tantum Nome implere, best to answer the name they bear, when they can plead exemption from all Law but their own Will.
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Antonine, one of the Roman Emperors, speaks it plainly, Legibus soluti, legibus vivimus;
Antonine, one of the Roman Emperor's, speaks it plainly, Legibus Solutions, legibus vivimus;
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Kings, howsoever they are pleased to condescend and submit themselves to Law, yet in their own nature are free from the Law,
Kings, howsoever they Are pleased to condescend and submit themselves to Law, yet in their own nature Are free from the Law,
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and have no other Law to bound them besides their Will. Yet this is but a weak resemblance.
and have no other Law to bound them beside their Will. Yet this is but a weak resemblance.
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For take the highest pitch of Regality that our imagination can reach, yet it falls short of His to whom all earthly Majesty must vail,
For take the highest pitch of Regality that our imagination can reach, yet it falls short of His to whom all earthly Majesty must Vail,
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and at whose feet Princes lay down their crowns and scepters.
and At whose feet Princes lay down their crowns and sceptres.
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Therefore Dionysius Longinus, in his Book NONLATINALPHABET, Of the sublimity of speech, makes that expression of Moses NONLATINALPHABET, God spake, Let there be light, & immediately there was light. Let there be earth;
Therefore Dionysius Longinus, in his Book, Of the sublimity of speech, makes that expression of Moses, God spoke, Let there be Light, & immediately there was Light. Let there be earth;
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For though it do imply Subjection, yet it doth imply the subjection of a Child rather than of a Servant.
For though it do imply Subjection, yet it does imply the subjection of a Child rather than of a Servant.
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and there was earth, the highest and most sublime that could be given, and doth much commend his art that he so spake of God as well befitted the person of whom he spake:and there was earth, the highest and most sublime that could be given, and does much commend his art that he so spoke of God as well befitted the person of whom he spoke:
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NONLATINALPHABET, Thus the Power of God is best exprest; No sooner to speak, but it is done. To conclude this;
, Thus the Power of God is best expressed; No sooner to speak, but it is done. To conclude this;
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If Moses 's art, speaking of Gods Power, did seem so wonderful to this heathen Orator, what art then may a Christian observe in these words of our Saviour, Thy Will be done! which to speak to any thus but unto God were utterly unlawful.
If Moses is art, speaking of God's Power, did seem so wondered to this heathen Orator, what art then may a Christian observe in these words of our Saviour, Thy Will be done! which to speak to any thus but unto God were utterly unlawful.
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We will give you one taste more of the excellency of this Prayer.
We will give you one taste more of the excellency of this Prayer.
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As it best suits with Gods Majesty, so it is the fairest expression of our humility.
As it best suits with God's Majesty, so it is the Fairest expression of our humility.
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For greater Humility than this hath no man than absolutely to resign all disposition of our selves,
For greater Humility than this hath no man than absolutely to resign all disposition of our selves,
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and wholly to cast our selves upon Gods Will whatsoever it be. We are told by some that Pride was the first sin;
and wholly to cast our selves upon God's Will whatsoever it be. We Are told by Some that Pride was the First since;
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that it threw Lucifer down from heaven, and drove Adam out of Paradise.
that it threw Lucifer down from heaven, and drove Adam out of Paradise.
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And Basil on Isa. 13. tells us, NONLATINALPHABET, that the whole nature and species of all sin, is derived from this, from an unwillingness to submit our selves to the will of God.
And Basil on Isaiah 13. tells us,, that the Whole nature and species of all since, is derived from this, from an unwillingness to submit our selves to the will of God.
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Deum inter damna sua avarus accusat, saith Hilary; The covetous person, when he hath lost his money, accuses God himself.God inter Damna sua Avarus accusat, Says Hilary; The covetous person, when he hath lost his money, accuses God himself.
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He that is tryed by persecutions thinketh God unjust. Rachel weepeth for her children, and will not be comforted, because they are not.
He that is tried by persecutions Thinketh God unjust. Rachel weeps for her children, and will not be comforted, Because they Are not.
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All our repinings and murmurings and discontents are from this, that we cannot say, Thy will be done. But he that resigns his will into the hands of God, I do not see how it is possible for him to offend him;
All our repinings and murmurings and discontents Are from this, that we cannot say, Thy will be done. But he that resigns his will into the hands of God, I do not see how it is possible for him to offend him;
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but he stands like Scaeva in the Poet, strong before an army:
but he Stands like Scaeva in the Poet, strong before an army:
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Párque novum fortuna videt concurrere, bellum Atque virum. — There are but these two in this glorious contention, thou, O Man,Párque novum fortuna videt concurrere, bellum Atque virum. — There Are but these two in this glorious contention, thou, Oh Man,
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and all the evils and calamities in the world, and all the devils in hell.
and all the evils and calamities in the world, and all the Devils in hell.
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Doth the world frown? Doth persecution rage? Doth Sickness seize upon? Let God touch, let him kill, all that you hear from Humility is, Let his will be done.
Does the world frown? Does persecution rage? Does Sickness seize upon? Let God touch, let him kill, all that you hear from Humility is, Let his will be done.
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In this form you may behold the full and perfect shape of Humility drawn to the life.
In this from you may behold the full and perfect shape of Humility drawn to the life.
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Other forms may seem to set us above our sphere.
Other forms may seem to Set us above our sphere.
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When we call God Father it is too high and honorable a term for such miscreants as we are.
When we call God Father it is too high and honourable a term for such miscreants as we Are.
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And therefore we must joyn this FIAT to PATER, submit our selves as children, but submit our selves as servants too.
And Therefore we must join this FIAT to PATER, submit our selves as children, but submit our selves as Servants too.
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And there is great reason for it. For many so rely upon the name of Father that they forget the FIAT quite.
And there is great reason for it. For many so rely upon the name of Father that they forget the FIAT quite.
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Therefore in this Petition we may learn to preserve our selves from extreams;
Therefore in this Petition we may Learn to preserve our selves from extremes;
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neither so to presume upon Gods Love as to forget his Power, nor so to think upon his Power,
neither so to presume upon God's Love as to forget his Power, nor so to think upon his Power,
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as to despair of his Love. A Father he is;
as to despair of his Love. A Father he is;
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but if he give us blows, we must remember the FIAT, and fall down before him, saying, Thy will be done. God will have us to wait upon him at distance.
but if he give us blows, we must Remember the FIAT, and fallen down before him, saying, Thy will be done. God will have us to wait upon him At distance.
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When he teacheth us to call him FATHER, he seems to call us too near to him, that we go not too far:
When he Teaches us to call him FATHER, he seems to call us too near to him, that we go not too Far:
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but when he commands us to say, Thy will be done, he teacheth us, like Servants, to know our place, that we come not too near,
but when he commands us to say, Thy will be done, he Teaches us, like Servants, to know our place, that we come not too near,
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nor be too familiar with him.
nor be too familiar with him.
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I will yet add one reason more, and that from Christ himself, who was now come into the world, not to do his own will,
I will yet add one reason more, and that from christ himself, who was now come into the world, not to do his own will,
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but the will of him that sent him. This will be now declares to all the world.but the will of him that sent him. This will be now declares to all the world.
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Which was but darkly seen before, wrapt up in types, hid in visions, vailed in the ceremonies of the Law;
Which was but darkly seen before, wrapped up in types, hid in visions, veiled in the ceremonies of the Law;
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but now it is made manifest to all the world.
but now it is made manifest to all the world.
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So that we may find a kind of triumph, in this Form, the acclamations of Love and Joy, FIAT, Thy will be done.
So that we may find a kind of triumph, in this From, the acclamations of Love and Joy, FIAT, Thy will be done.
av cst pns12 vmb vvi dt n1 pp-f n1, p-acp d n1, dt n2 pp-f n1 cc n1, zz, po21 n1 vbi vdn.
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For, as Job said, Shall we receive good things at the hands of God, and not evil? so, on the contrary, shall we set a FIAT, set our seal, to the evils which God sends,
For, as Job said, Shall we receive good things At the hands of God, and not evil? so, on the contrary, shall we Set a FIAT, Set our seal, to the evils which God sends,
p-acp, c-acp np1 vvd, vmb pns12 vvi j n2 p-acp dt n2 pp-f np1, cc xx j-jn? av, p-acp dt n-jn, vmb pns12 vvi dt zz, vvb po12 n1, p-acp dt n2-jn r-crq np1 vvz,
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and not to the good news? to the voice of his thunder, when he scatters his enemies,
and not to the good news? to the voice of his thunder, when he scatters his enemies,
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and not to the voice of his Angel which proclaims peace? The Redemption of mankind by the comming of Christ was praecipua pars providentiae, the fairest piece in which the Providence of God shewed it self, decreed NONLATINALPHABET, before the foundations of the world were laid.
and not to the voice of his Angel which proclaims peace? The Redemption of mankind by the coming of christ was Principal pars providentiae, the Fairest piece in which the Providence of God showed it self, decreed, before the foundations of the world were laid.
cc xx p-acp dt n1 pp-f po31 n1 r-crq vvz n1? dt n1 pp-f n1 p-acp dt n-vvg pp-f np1 vbds fw-la fw-la fw-la, dt js n1 p-acp r-crq dt n1 pp-f np1 vvd pn31 n1, vvn, p-acp dt n2 pp-f dt n1 vbdr vvn.
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This FIAT then, Thy will be done, is: he voice of Faith and Obedience and Gratitude.
This FIAT then, Thy will be done, is: he voice of Faith and obedience and Gratitude.
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The Grammarians tell us there be some words which will not fit a Tragedy;
The Grammarians tell us there be Some words which will not fit a Tragedy;
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and Donatus had a conceit, Si ferrum nominetur in comaedia, transit in tragoediam, That but to name a Sword in a Comedy were enough to fright it into a Tragedy.
and Donatus had a conceit, Si ferrum nominetur in comaedia, transit in tragoediam, That but to name a Sword in a Comedy were enough to fright it into a Tragedy.
cc np1 vhd dt n1, fw-mi fw-la fw-la p-acp fw-la, fw-la p-acp fw-la, cst p-acp pc-acp vvi dt n1 p-acp dt n1 vbdr av-d pc-acp vvi pn31 p-acp dt n1.
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fit us in our sorrow, and in our joy; in the house of mourning, and at a triumph;
fit us in our sorrow, and in our joy; in the house of mourning, and At a triumph;
vvb pno12 p-acp po12 n1, cc p-acp po12 n1; p-acp dt n1 pp-f n1, cc p-acp dt n1;
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as fit for us the first comming of Christ as for the second. But this is not all:
as fit for us the First coming of christ as for the second. But this is not all:
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For this flows but from a decree of God; what he would do on the earth and what he would do for us.
For this flows but from a Decree of God; what he would do on the earth and what he would do for us.
c-acp d vvz cc-acp p-acp dt n1 pp-f np1; r-crq pns31 vmd vdi p-acp dt n1 cc r-crq pns31 vmd vdi p-acp pno12.
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And this might awake the most sullen Ingratitude.
And this might awake the most sullen Ingratitude.
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We are all willing to set a FIAT to those decrees which are made for our good.
We Are all willing to Set a FIAT to those decrees which Are made for our good.
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Will God send his Son? His will be done. Here a FIAT hath not enough of the wing;
Will God send his Son? His will be done. Here a FIAT hath not enough of the wing;
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and therefore the gloss which our Heart gives is, Oh Lord, make no long tarrying.
and Therefore the gloss which our Heart gives is, O Lord, make no long tarrying.
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But besides this, as Christ came to do his Fathers will, so he came to teach us his will also.
But beside this, as christ Come to do his Father's will, so he Come to teach us his will also.
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Certainly to think otherwise is a most dangerous error.
Certainly to think otherwise is a most dangerous error.
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For what is it but to make the Gospel of Christ to be the Gospel of sinful man,
For what is it but to make the Gospel of christ to be the Gospel of sinful man,
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nay the Gospel of the Devil? What is it but to poyson the many wholsome precepts we find there? This shuts up the FIAT within the compass of the absolute Decree;
nay the Gospel of the devil? What is it but to poison the many wholesome Precepts we find there? This shuts up the FIAT within the compass of the absolute decree;
uh-x dt n1 pp-f dt n1? q-crq vbz pn31 p-acp pc-acp vvi dt d j n2 pns12 vvb a-acp? np1 vvz a-acp dt zz p-acp dt n1 pp-f dt j n1;
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and our Petition is no more then this, That God would be as good as his word,
and our Petition is no more then this, That God would be as good as his word,
cc po12 vvb vbz dx dc cs d, cst np1 vmd vbi a-acp j c-acp po31 n1,
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and fulfill those promises on us which he made before the foundations of the world were laid.
and fulfil those promises on us which he made before the foundations of the world were laid.
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Gods Promises are, like his Threats, conditional: If thou believe, I will give unto thee eternal life;
God's Promises Are, like his Treats, conditional: If thou believe, I will give unto thee Eternal life;
ng1 vvz vbr, av-j po31 n2, j: cs pns21 vvb, pns11 vmb vvi p-acp pno21 j n1;
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13756
If thou overcome, thou shalt be crowned. If thou overcome, thou shalt be crowned.
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13757
Is it not good news to the heavy-laden that by comming to Christ he may be eased? to the rich, that he may make such friends of Mammon as may at last receive him into everlasting habitations;
Is it not good news to the heavy-laden that by coming to christ he may be eased? to the rich, that he may make such Friends of Mammon as may At last receive him into everlasting habitations;
vbz pn31 xx j n1 p-acp dt j cst p-acp vvg p-acp np1 pns31 vmb vbi vvn? p-acp dt j, cst pns31 vmb vvi d n2 pp-f np1 c-acp vmb p-acp ord vvi pno31 p-acp j n2;
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to the captive, that he may shake his shackles off? and to every Christian, that,
to the captive, that he may shake his shackles off? and to every Christian, that,
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if he will but fight he shall purchase a Kingdome? The Gospel is not the less Gospel because it conteins precepts and laws.
if he will but fight he shall purchase a Kingdom? The Gospel is not the less Gospel Because it contains Precepts and laws.
cs pns31 vmb p-acp vvi pns31 vmb vvi dt n1? dt n1 vbz xx dt av-dc n1 c-acp pn31 vvz n2 cc n2.
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Evangelical Laws, is no contradiction at all.Evangelical Laws, is no contradiction At all.
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Will you hear our Saviour speak like a Law-giver? This is my commandment. And, You shall be my Disciples if you do what I command you.
Will you hear our Saviour speak like a Lawgiver? This is my Commandment. And, You shall be my Disciples if you do what I command you.
n1 pn22 vvi po12 n1 vvi av-j dt n1? d vbz po11 n1. cc, pn22 vmb vbi po11 n2 cs pn22 vdb r-crq pns11 vvb pn22.
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Will you see him in his robes as a Judge? Behold him in flaming fire, taking vengeance on them that know not God. And who are they? Even those that obey not the Gospel of Christ? And how shall they be judged? According to my Gospel, saith St. Paul.
Will you see him in his robes as a Judge? Behold him in flaming fire, taking vengeance on them that know not God. And who Are they? Even those that obey not the Gospel of christ? And how shall they be judged? According to my Gospel, Says Saint Paul.
vmb pn22 vvi pno31 p-acp po31 n2 p-acp dt n1? vvb pno31 p-acp j-vvg n1, vvg n1 p-acp pno32 cst vvb xx np1. cc r-crq vbr pns32? j d cst vvb xx dt n1 pp-f np1? cc c-crq vmb pns32 vbi vvn? vvg p-acp po11 n1, vvz n1 np1.
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For by the same art I may contract all the ten Commandments into one.
For by the same art I may contract all the ten commandments into one.
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We need not stand longer on this point. But if they will not grant us this, we will yet increase further upon them,
We need not stand longer on this point. But if they will not grant us this, we will yet increase further upon them,
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and shew this Petition to be most proper to the Gospel:
and show this Petition to be most proper to the Gospel:
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For it is not only, This is my commandment, but, A new commandment give I unto you.
For it is not only, This is my Commandment, but, A new Commandment give I unto you.
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For though at sundry times and in divers manners God had revealed his Will to our Fathers by the Prophets, yet in these last dayes he hath spoken by his Son, more plainly and more fully expressing his will then ever heretofore;
For though At sundry times and in diverse manners God had revealed his Will to our Father's by the prophets, yet in these last days he hath spoken by his Son, more plainly and more Fully expressing his will then ever heretofore;
c-acp cs p-acp j n2 cc p-acp j n2 np1 vhd vvn po31 n1 p-acp po12 n2 p-acp dt n2, av p-acp d ord n2 pns31 vhz vvn p-acp po31 n1, av-dc av-j cc av-dc av-j vvg po31 n1 av av av;
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and after which he will never speak again.
and After which he will never speak again.
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For the Grace of God is made manifest by the appearing of our Saviour Jesus Christ, who hath abolisht death,
For the Grace of God is made manifest by the appearing of our Saviour jesus christ, who hath abolished death,
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and brought life and immortality to light through the Gospel. and brought life and immortality to Light through the Gospel.
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And as it is his last Will, so it removes those indulgences and dispensations which were granted under the Law,
And as it is his last Will, so it removes those Indulgences and dispensations which were granted under the Law,
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13771
and which stood as a thick cloud before the eyes of the Jews, that they could not fully and clearly discern the full purport of his Will.
and which stood as a thick cloud before the eyes of the jews, that they could not Fully and clearly discern the full purport of his Will.
cc r-crq vvd p-acp dt j n1 p-acp dt n2 pp-f dt np2, cst pns32 vmd xx av-j cc av-j vvi dt j n1 pp-f po31 n1.
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Hac ratione munit nos Christus adversus Diaboli latitudines, saith Tertullian;Hac ratione munit nos Christus Adversus Diaboli latitudines, Says Tertullian;
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13773
The opening of Gods Will by Christ is as a fense to keep us from those latitudes and exspatiations and extravagancies,
The opening of God's Will by christ is as a fence to keep us from those latitudes and exspatiations and extravagancies,
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and shews us yet a more excellent way, discovering unto us the danger of those sins which heretofore, under the Law, went under that name.
and shows us yet a more excellent Way, discovering unto us the danger of those Sins which heretofore, under the Law, went under that name.
cc vvz pno12 av dt av-dc j n1, vvg p-acp pno12 dt n1 pp-f d n2 r-crq av, p-acp dt n1, vvd p-acp d n1.
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13775
The Jews were Gods peculiar people, and to them he gave his statutes and his testimonies;
The jews were God's peculiar people, and to them he gave his statutes and his testimonies;
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but yet he did not expect that perfection from a Jew which he doth from a Christian.
but yet he did not expect that perfection from a Jew which he does from a Christian.
cc-acp av pns31 vdd xx vvi d n1 p-acp dt np1 r-crq pns31 vdz p-acp dt njp.
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13777
Our Saviour doth not only clear the Law from those corrupt glosses with which the Jewish Doctors had infected it,
Our Saviour does not only clear the Law from those corrupt Glosses with which the Jewish Doctors had infected it,
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but also ampliavit & expanxit legem & totam retro vetustatem, as Tertullian speaketh.
but also ampliavit & expanxit legem & Whole retro vetustatem, as Tertullian speaks.
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Who hath believed our report? and to whom is the arm of the Lord revealed? saith the Prophet. Who hath believed our report? and to whom is the arm of the Lord revealed? Says the Prophet.
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Some report the Prophets made, but not all; nor were they fully heard.
some report the prophets made, but not all; nor were they Fully herd.
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13781
It is the Will of God that we deny our selves, that we take up our cross, that we use this world as if we used it not;
It is the Will of God that we deny our selves, that we take up our cross, that we use this world as if we used it not;
pn31 vbz dt n1 pp-f np1 cst pns12 vvi po12 n2, cst pns12 vvb a-acp po12 n1, cst pns12 vvb d n1 c-acp cs pns12 vvd pn31 xx;
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13782
living in the world, but out of the world; non exercentes quod nati sumus, not being what indeed we are.
living in the world, but out of the world; non exercentes quod Nati sumus, not being what indeed we Are.
vvg p-acp dt n1, cc-acp av pp-f dt n1; fw-fr fw-la fw-la fw-la fw-la, xx vbg q-crq av pns12 vbr.
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13783
Where find we these lessons, this his Will, but in the Gospel? A vain attempt it is to draw them into the Decalogue by force, by I know not what Analogie, by long and far-fetcht deductions.
Where find we these Lessons, this his Will, but in the Gospel? A vain attempt it is to draw them into the Decalogue by force, by I know not what Analogy, by long and farfetched deductions.
q-crq vvb pns12 d n2, d po31 n1, cc-acp p-acp dt n1? dt j n1 pn31 vbz pc-acp vvi pno32 p-acp dt n1 p-acp n1, p-acp pns11 vvb xx r-crq n1, p-acp j cc j n2.
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No man commits a sin but ipso facto, in some proportioned sense, he hath set up another God, which is only forbid in the first Commandment.
No man commits a since but ipso facto, in Some proportioned sense, he hath Set up Another God, which is only forbid in the First Commandment.
dx n1 vvz dt n1 p-acp fw-la fw-la, p-acp d j-vvn n1, pns31 vhz vvn a-acp j-jn np1, r-crq vbz av-j vvn p-acp dt ord n1.
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We use not to commit those secrets to every messenger which we do to our son;
We use not to commit those secrets to every Messenger which we do to our son;
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Nor did the Prophets, the Messengers of Christ, know all his will.
Nor did the prophets, the Messengers of christ, know all his will.
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This was an office for the Son, for Christ himself ••lly to declare and publish his last Will,
This was an office for the Son, for christ himself ••lly to declare and publish his last Will,
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and to teach us to subscribe to it with our bloud, with a FIAT VOLUNTAS TUA. If I must deny my self, if I must be torn on the rack,
and to teach us to subscribe to it with our blood, with a FIAT VOLUNTAS TUA. If I must deny my self, if I must be torn on the rack,
cc pc-acp vvi pno12 pc-acp vvi p-acp pn31 p-acp po12 n1, p-acp dt zz np1 fw-la. cs pns11 vmb vvi po11 n1, cs pns11 vmb vbi vvn p-acp dt n1,
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if I must through many afflictions enter into thy Kingdome, FIAT, Thy will be done.
if I must through many afflictions enter into thy Kingdom, FIAT, Thy will be done.
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13791
The Five and Thirtieth SERMON.
The Five and Thirtieth SERMON.
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PART II. MATTH. VI. 10. Thy will be done in earth as it is in heaven.
PART II MATTHEW. VI. 10. Thy will be done in earth as it is in heaven.
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IT may be perhaps expected that I should frame some Apologie this day for my absence the last.
IT may be perhaps expected that I should frame Some Apology this day for my absence the last.
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13794
But indeed I was never over-much in love with Apologies in this kind;
But indeed I was never overmuch in love with Apologies in this kind;
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and therefore, first, I may say with Seneca, Si noluero, quis coacturus est? If I will not, who can compel me? Secondly, I have already rendred my reason,
and Therefore, First, I may say with Senecca, Si noluero, quis coacturus est? If I will not, who can compel me? Secondly, I have already rendered my reason,
cc av, ord, pns11 vmb vvi p-acp np1, fw-mi fw-la, fw-la fw-la fw-la? cs pns11 vmb xx, q-crq vmb vvi pno11? ord, pns11 vhb av vvn po11 n1,
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13796
and it was accepted there where it was especially due. From others, who love ire in opus alienum, to be over-busie in other mens matters,
and it was accepted there where it was especially due. From Others, who love ire in opus Alienum, to be overbusy in other men's matters,
cc pn31 vbds vvn a-acp c-crq pn31 vbds av-j j-jn. p-acp n2-jn, r-crq n1 n1 p-acp fw-la fw-la, pc-acp vbi j p-acp j-jn ng2 n2,
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13797
and who are least pleased with the greatest diligence, I expect but thus much, that they will give me leave not to be troubled much with what they think or say, who give them full liberty to think and say what they please.
and who Are least pleased with the greatest diligence, I expect but thus much, that they will give me leave not to be troubled much with what they think or say, who give them full liberty to think and say what they please.
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Abundat sibi locuples testis conscientia, saith St. Ambrose;Abundat sibi Locuples testis conscientia, Says Saint Ambrose;
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It is not much material what foul weather is abroad, when all is quiet at home:
It is not much material what foul weather is abroad, when all is quiet At home:
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and when the Conscience hath received no wound, all the censures of the world are but noise, which can shake none but those who are vilissima popularis aurae mancipia, who walk along in the strength of that applause which Ignorance breaths forth,
and when the Conscience hath received no wound, all the censures of the world Are but noise, which can shake none but those who Are vilissima popularis aurae mancipia, who walk along in the strength of that applause which Ignorance breathes forth,
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and, when that wind ceaseth, are on the ground!
and, when that wind ceases, Are on the ground!
cc, c-crq d n1 vvz, vbr p-acp dt n1!
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I will mis-spend therefore no more time in an unnecessary Apologie for that fault of omission which borrowed nothing from my will;
I will misspend Therefore no more time in an unnecessary Apology for that fault of omission which borrowed nothing from my will;
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but I proceed to shew what conformity we owe to Gods Will in its several kinds, either as Absolute,
but I proceed to show what conformity we owe to God's Will in its several Kinds, either as Absolute,
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or as Natural and Antecedent, or as Consequent and Occasioned, or as barely Permissive, or lastly to that Will of his which we call voluntatem praecepti, his Law and Command;
or as Natural and Antecedent, or as Consequent and Occasioned, or as barely Permissive, or lastly to that Will of his which we call voluntatem Precepts, his Law and Command;
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And so having said something of them in several, we will draw up all at last in this one conclusion, That every Christian who will truly say this petition, Thy will be done, must bring with him an heart that will yield ready obedience to do whatsoever God commands,
And so having said something of them in several, we will draw up all At last in this one conclusion, That every Christian who will truly say this petition, Thy will be done, must bring with him an heart that will yield ready Obedience to do whatsoever God commands,
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and a chearful patience to suffer what his hand shall lay upon him.
and a cheerful patience to suffer what his hand shall lay upon him.
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And first, for Gods Absolute Will, by which he created the world, and doth what he pleaseth both in heaven and earth, common Reason will teach us that this Will of his will be fulfilled whether we pray or no.
And First, for God's Absolute Will, by which he created the world, and does what he Pleases both in heaven and earth, Common Reason will teach us that this Will of his will be fulfilled whither we pray or no.
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For who hath resisted his will? And if he shut up, or cut off, or gather together, who can hinder him? saith Zophar.
For who hath resisted his will? And if he shut up, or Cut off, or gather together, who can hinder him? Says Zophar.
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Prayer and intreaty are then used when without prayer and intreaty we cannot prevail. But this Will of God shall take effect whether we set-to our FIAT, or no.
Prayer and entreaty Are then used when without prayer and entreaty we cannot prevail. But this Will of God shall take Effect whither we set-to our FIAT, or no.
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He giveth snow like wooll, and scattereth the hoar-frost like ashes: He casteth forth his ice like morsels. He gives snow like wool, and Scattereth the hoar-frost like Ashes: He Cast forth his ice like morsels.
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He causeth his wind to blow, and the waters flow. And what he will do, he doth: He Causes his wind to blow, and the waters flow. And what he will do, he does:
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Nor can all the prayers of the world draw him from action, or help him in his work.
Nor can all the Prayers of the world draw him from actium, or help him in his work.
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Yet notwithstanding we may say FIAT, Thy will be done, to testifie our consent and conformity to his Will.
Yet notwithstanding we may say FIAT, Thy will be done, to testify our consent and conformity to his Will.
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We must idem velle, et idem nolle, will and nill the self-same things with God, that so we may be his friends, Non pareo Deo, sed assentior,
We must idem velle, et idem nolle, will and nill the selfsame things with God, that so we may be his Friends, Non pareo God, sed assentior,
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& ex animo illum, non quia necesse est, sequor, saith Seneca. Obedience may be constrained: and therefore we must not only obey God because Necessity forceth us;& ex animo Ilum, non quia Necessary est, sequor, Says Senecca. obedience may be constrained: and Therefore we must not only obey God Because Necessity forceth us;
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but we must with joy and readiness intreat him to do his will, and even begg it at his hand as a favour.
but we must with joy and readiness entreat him to do his will, and even beg it At his hand as a favour.
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Now this our conformity to Gods Absolute will, quot ramos porrigit, quot venas diffundit!
Now this our conformity to God's Absolute will, quot Ramos porrigit, quot venas diffundit!
av d po12 n1 p-acp npg1 j n1, fw-la n2 fw-la, fw-la n2 n1!
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it hath many branches and veins by which it spreads and conveighs and manifests it self.
it hath many branches and Veins by which it spreads and conveys and manifests it self.
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It is seen in our Admiration of his infinite power, and of those his works which no hand but that of Omnipotencie could produce.
It is seen in our Admiration of his infinite power, and of those his works which no hand but that of Omnipotency could produce.
pn31 vbz vvn p-acp po12 n1 pp-f po31 j n1, cc pp-f d po31 n2 r-crq dx n1 p-acp d pp-f n1 vmd vvi.
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For though Augustine somewhere calls Admiration a vice, yet he retracts it, lib. 1. Retract. c. 3. And certainly it is a good argument of our assent unto Gods Will,
For though Augustine somewhere calls Admiration a vice, yet he retracts it, lib. 1. Retract. c. 3. And Certainly it is a good argument of our assent unto God's Will,
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when the contemplation of his works transports us beyond our selves, strikes us into a kind of silence,
when the contemplation of his works transports us beyond our selves, strikes us into a kind of silence,
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and leaves that deep impression in our souls, that no finite power could compass them;
and leaves that deep impression in our Souls, that no finite power could compass them;
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whether we pray that he will do it, or not.
whither we pray that he will do it, or not.
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and forceth us to subscribe after the ancient form, Donum factum, That whatsoever God doth is well done;
and forceth us to subscribe After the ancient from, Donum factum, That whatsoever God does is well done;
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and withal to confess that he is ita magnus in magnis ut minor non sit in minimis, that as his hand is great in the greatest works,
and withal to confess that he is ita magnus in magnis ut minor non sit in minimis, that as his hand is great in the greatest works,
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so is it no less great and mighty in the least; and that his Power, which hath made so many things unlike one to the other,
so is it no less great and mighty in the least; and that his Power, which hath made so many things unlike one to the other,
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yet in all these is still like it self, and perfect and absolute in every one.
yet in all these is still like it self, and perfect and absolute in every one.
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To question, with Hermogenes and the Materiarii, Whether the world were made of praeexistent matter; with others, Whether it were coaeternal with God;
To question, with Hermogenes and the Materiarii, Whither the world were made of preexistent matter; with Others, Whither it were coeternal with God;
p-acp n1, p-acp np1 cc dt np1, cs dt n1 vbdr vvn pp-f j n1; p-acp n2-jn, cs pn31 vbdr j p-acp np1;
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with the Gnosticks, Whether it were made by God, or by his Angels;
with the Gnostics, Whither it were made by God, or by his Angels;
p-acp dt n2, cs pn31 vbdr vvn p-acp np1, cc p-acp po31 n2;
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to quarrel with the Creation, with Alfonsus King of Arragon, who was perswaded he could have made and ordered the world better than it is;
to quarrel with the Creation, with Alfonso King of Aragon, who was persuaded he could have made and ordered the world better than it is;
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to ask whether God might not have made more worlds, are bad symptomes and prognosticks of a profane heart, evaporations of sick and loathsome brains, doubts of men unwilling to subscribe,
to ask whither God might not have made more world's, Are bad symptoms and Prognostics of a profane heart, evaporations of sick and loathsome brains, doubts of men unwilling to subscribe,
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and who have not wrought their will to that conformity which they owe to the Absolute Will of God.
and who have not wrought their will to that conformity which they owe to the Absolute Will of God.
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Secondly, this our assent is seen in our songs of Thanksgiving. Great is the Lord, and most worthy to be praised;
Secondly, this our assent is seen in our songs of Thanksgiving. Great is the Lord, and most worthy to be praised;
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and again, Who can speak the greatness of the Lord, or shew forth all his praises? are fair commentaries upon this Petition.
and again, Who can speak the greatness of the Lord, or show forth all his praises? Are fair commentaries upon this Petition.
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He that magnifieth Gods name for that which he hath done, he which rejoyceth and triumpheth in every work of God, who can find matter for a Jubilee not only in the Sun and Moon and Stars,
He that magnifieth God's name for that which he hath done, he which Rejoiceth and Triumpheth in every work of God, who can find matter for a Jubilee not only in the Sun and Moon and Stars,
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but in the Lilies of the field, and in every herb that groweth there;
but in the Lilies of the field, and in every herb that grows there;
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hath set-to his seal and approbation, and saith his PATER NOSTER not only NONLATINALPHABET, from the lips outward, but NONLATINALPHABET, from his very soul.
hath set-to his seal and approbation, and Says his PATER NOSTER not only, from the lips outward, but, from his very soul.
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God 's works are made whether we will or no, whether we pray or no: And for us they were thus made.
God is works Are made whither we will or no, whither we pray or no: And for us they were thus made.
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And our Magnificats, our Jubilees and our Gratitude are our FIAT, and plainly speak our conformity to Gods Will.
And our Magnificates, our Jubilees and our Gratitude Are our FIAT, and plainly speak our conformity to God's Will.
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A sullen silence and a lazy ingratitude:
A sullen silence and a lazy ingratitude:
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scatter our prayers before the wind, and make it too plain and evident that we are not willing that God should do what he will.
scatter our Prayers before the wind, and make it too plain and evident that we Are not willing that God should do what he will.
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Again, our conformity to this his Absolute Will dwells as it were and takes up its residence in a heart which frequently meditates in the works of God.
Again, our conformity to this his Absolute Will dwells as it were and Takes up its residence in a heart which frequently meditates in the works of God.
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we may learn of Men of the same mould with our selves:
we may Learn of Men of the same mould with our selves:
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For Meditation is that hand-maid which follows God at a distance in all his works, which beholds Omnipotencie in the creation of the world;
For Meditation is that handmaid which follows God At a distance in all his works, which beholds Omnipotency in the creation of the world;
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which sees a world of miracles in Man, NONLATINALPHABET, a great world in a little one;
which sees a world of Miracles in Man,, a great world in a little one;
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which hears God in his thunder, considers who is Father of the Rain, and who begets the drops of the Dew, out of whose womb the Ice came.
which hears God in his thunder, considers who is Father of the Rain, and who begets the drops of the Due, out of whose womb the Ice Come.
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Meditation is that spiritual rumination, that chewing of the cudd, which brings and calls back all the works of God ab intestino memoriae ad os cogitationis, from the bowels and stomach of the Memory,
Meditation is that spiritual rumination, that chewing of the cud, which brings and calls back all the works of God ab intestino Memoriae ad os cogitationis, from the bowels and stomach of the Memory,
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as St. Augustine speaks, to the mouth of the Thoughts, that there we may feed upon them with fresh delight,
as Saint Augustine speaks, to the Mouth of the Thoughts, that there we may feed upon them with fresh delight,
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and make them comfortable and wholsome to our souls;
and make them comfortable and wholesome to our Souls;
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which prepareth us contrà omnia fidei excidia, as Hilary speaketh, against all those temptations which are dangerous and deleterial to our Faith.
which Prepareth us contrà omnia fidei excidia, as Hilary speaks, against all those temptations which Are dangerous and deleterial to our Faith.
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We cannot doubt but that he who delights in what God hath done hath also surrendred his will to God,
We cannot doubt but that he who delights in what God hath done hath also surrendered his will to God,
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and said from his very heart, Let the will of God be done.
and said from his very heart, Let the will of God be done.
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Nazianzene in Orat. 39. yet adds another, and that is, NONLATINALPHABET, an holy emulation to work great works, to be Gods unto our selves;
Nazianzene in Orat 39. yet adds Another, and that is,, an holy emulation to work great works, to be God's unto our selves;
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Not to create a new world, but the help of Gods grace to create new hearts in our selves;
Not to create a new world, but the help of God's grace to create new hearts in our selves;
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to bind and fetter the common enemy of mankind;
to bind and fetter the Common enemy of mankind;
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13854
to open the windows of goals, and wash our sins with the tears of our repentance, to strike those rocks, our stony hearts, that the waters of contrition may gush forth:
to open the windows of goals, and wash our Sins with the tears of our Repentance, to strike those Rocks, our stony hearts, that the waters of contrition may gush forth:
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in a holy consideration of Gods Immensity and Power to gain to our selves, with St. Paul, a kind of Omnisciency, to have all knowledge, and a kind of Omnipotency through Christ, who strengthneth us, to be able to do all things.
in a holy consideration of God's Immensity and Power to gain to our selves, with Saint Paul, a kind of Omnisciency, to have all knowledge, and a kind of Omnipotency through christ, who strengtheneth us, to be able to do all things.
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And by these, by falling down in a reverent Admiration of what God hath wrought, by our continual Praises and Gratulations and Hallelujahs, by walking every day about the gallery of our souls,
And by these, by falling down in a reverend Admiration of what God hath wrought, by our continual Praises and Gratulations and Hallelujahs, by walking every day about the gallery of our Souls,
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and viewing with delight those many pictures and various representations of his wonderful works, by a holy Aemulation to work something in our own souls which may resemble what he hath wrought in the world, by recounting with our selves that that great God did not make us thus wonderfully, to be his miracles,
and viewing with delight those many pictures and various representations of his wondered works, by a holy Emulation to work something in our own Souls which may resemble what he hath wrought in the world, by recounting with our selves that that great God did not make us thus wonderfully, to be his Miracles,
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and to do trifles, by these, as by so many faithful interpreters, we best acknowledge and express our conformity to Gods Absolute Will.
and to do trifles, by these, as by so many faithful Interpreters, we best acknowledge and express our conformity to God's Absolute Will.
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We pass now to shew what conformity we owe to the Natural Will of God;
We pass now to show what conformity we owe to the Natural Will of God;
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which we call voluntatem desiderii & inclinationis, his Will of Desire and Inclination, his Prime and Antecedent Will, by which he desires the happiness of all mankind,
which we call voluntatem Desire & inclinationis, his Will of Desire and Inclination, his Prime and Antecedent Will, by which he Desires the happiness of all mankind,
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and administers all the means to bring them to it.
and administers all the means to bring them to it.
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And here I can conceive no difficulty at all, but if Gods Natural Will be to have all men saved, then certainly the same mind should be in us which is in God, and we should pray that all men may be saved.
And Here I can conceive no difficulty At all, but if God's Natural Will be to have all men saved, then Certainly the same mind should be in us which is in God, and we should pray that all men may be saved.
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Shall God will it, and we not pray for it? Shall the cataracts of Gods Mercy and Goodness stand wide open,
Shall God will it, and we not pray for it? Shall the cataracts of God's Mercy and goodness stand wide open,
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and we quite shut up the passage of our Devotion? Is it impossible that God naturally should will the damnation of any man,
and we quite shut up the passage of our Devotion? Is it impossible that God naturally should will the damnation of any man,
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and is it possible that we should think there be some men for whom we ought not to pray? I have read the Catalogues of old Heresies written by St. Augustine and Philastrius;
and is it possible that we should think there be Some men for whom we ought not to pray? I have read the Catalogues of old Heresies written by Saint Augustine and Philastrius;
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and I find some of them to be such ridiculous phansies, such intellectual meteors, that I have much wondred those Worthies would once stain their papers with them,
and I find Some of them to be such ridiculous fancies, such intellectual meteors, that I have much wondered those Worthies would once stain their papers with them,
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or take such pains to deliver them to posterity:
or take such pains to deliver them to posterity:
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Methinks they should have destroyed those monsters in their birth, and not have graced them so much as to have told after-ages that they ever were,
Methinks they should have destroyed those monsters in their birth, and not have graced them so much as to have told Afterages that they ever were,
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or had so much as being in the Church.
or had so much as being in the Church.
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But I do not remember that there is any one of them of so monstrous a shape as this, That it is not lawful to pray for the salvation of all men:
But I do not Remember that there is any one of them of so monstrous a shape as this, That it is not lawful to pray for the salvation of all men:
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This sure was reserved for these after-ages, to attend upon its mis-shapen damm, that ill-begotten phansie of the absolute Decree of Reprobation.
This sure was reserved for these Afterages, to attend upon its misshapen Damn, that ill-begotten fancy of the absolute decree of Reprobation.
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I could not once conceive that any should delight in so killing a phansie, which quite cutteth off all hope of salvation from some men,
I could not once conceive that any should delight in so killing a fancy, which quite cutteth off all hope of salvation from Some men,
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and leaves them in a far worse case than the Gadarenes Hoggs: For the Devils entring into them presently carried them into the sea and drowned them, and so left them;
and leaves them in a Far Worse case than the Gadarenes Hogs: For the Devils entering into them presently carried them into the sea and drowned them, and so left them;
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but according to this doctrine some men are prepared on purpose by God to be an habitation of devils,
but according to this Doctrine Some men Are prepared on purpose by God to be an habitation of Devils,
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and to dwell with devils for ever.
and to dwell with Devils for ever.
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13876
But these severe men, who cut off all hope of life from some, and with it the prayers of the Church, are all Sheep themselves, pure and innocent,
But these severe men, who Cut off all hope of life from Some, and with it the Prayers of the Church, Are all Sheep themselves, pure and innocent,
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13877
so sure of their salvation that I can find small reason they have to pray for it;
so sure of their salvation that I can find small reason they have to pray for it;
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but that they may neglect this duty, as well as they do others as necessary, upon this presumptuous ground.
but that they may neglect this duty, as well as they do Others as necessary, upon this presumptuous ground.
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13879
But why may not we pray for all men, as well as Christ give himself a price for all? And is it not commanded that prayers and intercessions should be made for all men:
But why may not we pray for all men, as well as christ give himself a price for all? And is it not commanded that Prayers and intercessions should be made for all men:
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Which if we neglect, that judgment which we have laid at other mens doors will be brought home at last unto our own.
Which if we neglect, that judgement which we have laid At other men's doors will be brought home At last unto our own.
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Besides, Gods Will, they say, of damning men is secret;
Beside, God's Will, they say, of damning men is secret;
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and if it be unlawful to pray for that which he is resolved not to do, a great part of our devotion must needs expire,
and if it be unlawful to pray for that which he is resolved not to do, a great part of our devotion must needs expire,
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and the incense of those many prayers of the Saints cannot send up any pleasant savour, who begg those things at his hands which his will was never to reach forth and give.
and the incense of those many Prayers of the Saints cannot send up any pleasant savour, who beg those things At his hands which his will was never to reach forth and give.
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To Faith the number of the elect appears but small;
To Faith the number of the elect appears but small;
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13885
but to Charity the Church is large and copious, and she sees none which is not or may not be a member thereof.
but to Charity the Church is large and copious, and she sees none which is not or may not be a member thereof.
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It may be said perhaps that I erre when I pray that all may be saved; Be it so:
It may be said perhaps that I err when I pray that all may be saved; Be it so:
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but it is an error of my Charity, and therefore a most necessary error. For it is the very property of Charity thus to erre.
but it is an error of my Charity, and Therefore a most necessary error. For it is the very property of Charity thus to err.
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And it is not a lye, but a commendable office, and acceptable in Gods sight, in my prayers to wish the eternal happiness of him who perhaps shall be for ever miserable.
And it is not a lie, but a commendable office, and acceptable in God's sighed, in my Prayers to wish the Eternal happiness of him who perhaps shall be for ever miserable.
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These holy mistakes of Charity shall never be imputed, nor be numbred amongst my sins of Ignorance.
These holy mistakes of Charity shall never be imputed, nor be numbered among my Sins of Ignorance.
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For he that errs not thus, he that hopes not the best he can of every man he sees, wants something yet,
For he that errs not thus, he that hope's not the best he can of every man he sees, Wants something yet,
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and comes short of a good Christian.
and comes short of a good Christian.
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Christianum est errare; It is the part of every Christian, and a singular duty, thus to erre. The reason is manifest:Christian est errare; It is the part of every Christian, and a singular duty, thus to err. The reason is manifest:
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For there is no heart so much stone which God cannot malleate, and out of which he cannot raise a child unto Abraham;
For there is no heart so much stone which God cannot malleate, and out of which he cannot raise a child unto Abraham;
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Sin may reign in our mortal bodies ad mortem, to make us lyable to death;
since may Reign in our Mortal bodies and mortem, to make us liable to death;
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and it may reign ad difficultatem, that it will be very difficult to shake off that yoke which Custome hath put on:
and it may Reign ad difficultatem, that it will be very difficult to shake off that yoke which Custom hath put on:
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but I cannot conceive how it should reign ad necessitatem, so to necessitate our damnation as to take off that last comfort we are capable of, which is hope.
but I cannot conceive how it should Reign ad necessitatem, so to necessitate our damnation as to take off that last Comfort we Are capable of, which is hope.
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The Church when she strikes the sinner with the spiritual sword of Excommunication, doth not with that blow cut off Hope. Vulnus, non hominem secat; secat ut sanet;
The Church when she strikes the sinner with the spiritual sword of Excommunication, does not with that blow Cut off Hope. Wound, non hominem secat; secat ut Saint;
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13898
She strikes rather at the wound which is already made, than at the man, to wound him deeper:
She strikes rather At the wound which is already made, than At the man, to wound him Deeper:
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13899
She strikes him to heal him. Delivers him to Satan, to deliver him from Satan: She shuts him out, to keep him in.
She strikes him to heal him. Delivers him to Satan, to deliver him from Satan: She shuts him out, to keep him in.
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Abstention, Pulsion, Exclusion, Exauctoration, Ejection, Ejeration, all these phansies we find in the ancients for Excommunication;Abstention, Pulsion, Exclusion, Exauctoration, Ejection, Ejeration, all these fancies we find in the ancients for Excommunication;
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yet all these are not of so malignant power as to shrivel up all our Hope,
yet all these Are not of so malignant power as to shrivel up all our Hope,
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but rather they beget a hope that the excommunicated person will run back to the bosome of that Church which did therefore cast him out that she might receive him again more fair and healthful than before.
but rather they beget a hope that the excommunicated person will run back to the bosom of that Church which did Therefore cast him out that she might receive him again more fair and healthful than before.
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13903
Did Love dwell in us continually, we should not be so willing to hear nor so ready to talk of the everlasting destruction of our brethren.
Did Love dwell in us continually, we should not be so willing to hear nor so ready to talk of the everlasting destruction of our brothers.
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Malo non credere; sit falsum omne quod sanguinis est, as St. Hierome spake in another case;Malo non Believe; sit falsum omne quod Blood est, as Saint Jerome spoke in Another case;
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We should rather not believe that it were so, and wish it false, though it were most probably true.
We should rather not believe that it were so, and wish it false, though it were most probably true.
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It hath been therefore the practise of the ancient Church, and it is in present use with our own, to pray for all Jews, Turks, Infidels,
It hath been Therefore the practice of the ancient Church, and it is in present use with our own, to pray for all jews, Turks, Infidels,
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and Hereticks, for all those to whose blindness the light of the Gospel is not yet known, that they may be drawn out of the darkness of ignorance,and Heretics, for all those to whose blindness the Light of the Gospel is not yet known, that they may be drawn out of the darkness of ignorance,
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and be converted, and see the beauty of that truth which may save them;
and be converted, and see the beauty of that truth which may save them;
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even to those whose damnation sleepeth not. For this is most agreeable to that Will of God which is known,
even to those whose damnation Sleepeth not. For this is most agreeable to that Will of God which is known,
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and which is therefore known that it may be the rule of our actions. Nor do we herein offend against that secret Will of his.
and which is Therefore known that it may be the Rule of our actions. Nor do we herein offend against that secret Will of his.
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For most true it is, that we may bonâ voluntate velle quae Deus non vult, saith St. Augustine;
For most true it is, that we may bonâ voluntate velle Quae Deus non vult, Says Saint Augustine;
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will, and with a very good will, those things which God will not.
will, and with a very good will, those things which God will not.
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And our prayers thus sent up, though they prevail not in that against which God hath secretly determined,
And our Prayers thus sent up, though they prevail not in that against which God hath secretly determined,
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yet shall prevail to draw down a blessing upon our heads for thus conforming our selves to Gods Natural and Known Will.
yet shall prevail to draw down a blessing upon our Heads for thus conforming our selves to God's Natural and Known Will.
av vmb vvi pc-acp vvi a-acp dt n1 p-acp po12 n2 p-acp av vvg po12 n2 p-acp npg1 j cc j-vvn n1.
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And this leads us one step further, to the consideration of God's Occasioned and Consequent Will, by which he punisheth those that obstinately continue in sin.
And this leads us one step further, to the consideration of God's Occasioned and Consequent Will, by which he Punisheth those that obstinately continue in since.
cc d vvz pno12 crd n1 av-jc, p-acp dt n1 pp-f npg1 vvn cc j n1, p-acp r-crq pns31 vvz d cst av-j vvi p-acp n1.
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And to this Will of his we are bound to conform, although for the reasons but now alledged we are not bound to pray that all unrepentant sinners may be damned;
And to this Will of his we Are bound to conform, although for the Reasons but now alleged we Are not bound to pray that all unrepentant Sinners may be damned;
cc p-acp d n1 pp-f po31 pns12 vbr vvn pc-acp vvi, cs p-acp dt n2 p-acp av vvd pns12 vbr xx vvn pc-acp vvi cst d j n2 vmb vbi vvn;
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but rather, that they may repent: God will proceed to punishment:
but rather, that they may Repent: God will proceed to punishment:
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He hath whet his sword, and he will make it drunk in the bloud of his enemies,
He hath whet his sword, and he will make it drunk in the blood of his enemies,
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To this Will of his they who have made themselves the children of perdition must conform even against their will.
To this Will of his they who have made themselves the children of perdition must conform even against their will.
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And our conformity consists but in this, to rest contented herewithal, and to admire Gods uncontroulable Justice, which no Covetousness can bribe, no Power affright, no Riches corrupt, no Fear bend;
And our conformity consists but in this, to rest contented herewithal, and to admire God's uncontrollable justice, which no Covetousness can bribe, no Power affright, no Riches corrupt, no fear bend;
cc po12 n1 vvz p-acp p-acp d, pc-acp vvi vvn av, cc pc-acp vvi npg1 j n1, r-crq dx n1 vmb vvi, dx n1 vvi, dx n2 vvi, dx n1 vvi;
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and to cry out with the Father, O quanta est subtilitas judiciorum Dei! O quà m districtè agitur bonorum malorumque retributio!
and to cry out with the Father, Oh quanta est subtilitas judiciorum Dei! O quà m districtè agitur Bonorum malorumque Retribution!
cc pc-acp vvi av p-acp dt n1, uh fw-mi fw-la fw-la fw-la fw-la! sy fw-la fw-la fw-la fw-la fw-la fw-la!
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O the infinite wisdome of the judgments of the Lord! O how exactly and precisely will he reward the good and punish the impenitent sinner!
Oh the infinite Wisdom of the Judgments of the Lord! O how exactly and precisely will he reward the good and Punish the impenitent sinner!
uh dt j n1 pp-f dt n2 pp-f dt n1! sy c-crq av-j cc av-j vmb pns31 vvi dt j cc vvi dt j n1!
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Every thing that God will do is not a fit object for our devotion, nor are we bound to pray for every thing that he will do.
Every thing that God will do is not a fit Object for our devotion, nor Are we bound to pray for every thing that he will do.
np1 n1 cst np1 vmb vdi vbz xx dt j n1 p-acp po12 n1, ccx vbr pns12 vvn pc-acp vvi p-acp d n1 cst pns31 vmb vdi.
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Nay, in some cases, as it hath been shewed, we may pray against it. God may perhaps purpose the death of my father:
Nay, in Some cases, as it hath been showed, we may pray against it. God may perhaps purpose the death of my father:
uh-x, p-acp d n2, c-acp pn31 vhz vbn vvn, pns12 vmb vvi p-acp pn31. np1 vmb av vvi dt n1 pp-f po11 n1:
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For me to will the same is no less sin than Parracide.
For me to will the same is no less since than Parricide.
c-acp pno11 pc-acp vvi dt d vbz dx dc n1 cs n1.
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God upon fore-knowledge of Judas his transgression did determine that Judas should go to his own place:
God upon foreknowledge of Judas his Transgression did determine that Judas should go to his own place:
np1 p-acp n1 pp-f np1 po31 n1 vdd vvi cst np1 vmd vvi p-acp po31 d n1:
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but Judas was not bound to will the same.
but Judas was not bound to will the same.
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No, his greatest sin was that he so behaved himself as if he had willed it indeed.
No, his greatest since was that he so behaved himself as if he had willed it indeed.
uh-dx, po31 js n1 vbds cst pns31 av vvd px31 c-acp cs pns31 vhd vvn pn31 av.
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In a word, I am not bound to say, FIAT, to all that God will do;
In a word, I am not bound to say, FIAT, to all that God will do;
p-acp dt n1, pns11 vbm xx vvn pc-acp vvi, zz, p-acp d cst np1 vmb vdi;
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but, when he hath done it, to sit down and build my patience upon this consideration, That whatsoever he will do,
but, when he hath done it, to fit down and built my patience upon this consideration, That whatsoever he will do,
cc-acp, c-crq pns31 vhz vdn pn31, pc-acp vvi a-acp cc vvi po11 n1 p-acp d n1, cst r-crq pns31 vmb vdi,
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or hath done, must needs be just: Absolutio difficultatum in his ipsis requirenda est è quibus videtur exsistere, saith Hilary;
or hath done, must needs be just: Absolutio difficultatum in his Ipse requirenda est è quibus videtur exsistere, Says Hilary;
cc vhz vdn, vmb av vbi j: fw-la fw-la p-acp po31 n1 fw-la fw-la fw-la fw-la fw-la n1, vvz np1;
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13933
We must see the resolution of doubts which may hence arise, even from that which raised them,
We must see the resolution of doubts which may hence arise, even from that which raised them,
pns12 vmb vvi dt n1 pp-f n2 r-crq vmb av vvi, av p-acp d r-crq vvd pno32,
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or from whence they were occasioned.
or from whence they were occasioned.
cc p-acp c-crq pns32 vbdr vvn.
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And we cannot be at any loss in our conformity, if we do not first mistake that Will of God to which we should conform.
And we cannot be At any loss in our conformity, if we do not First mistake that Will of God to which we should conform.
cc pns12 vmbx vbi p-acp d n1 p-acp po12 n1, cs pns12 vdb xx ord vvi d n1 pp-f np1 p-acp r-crq pns12 vmd vvi.
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The Schoolmen, who are very apt NONLATINALPHABET, to make ropes of sand, or rather, with little children, to blow-up those bubbles which are lost in the making, amongst many other empty and unnecessary questions, have started up this as of some bulk and substance,
The Schoolmen, who Are very apt, to make ropes of sand, or rather, with little children, to blowup those bubbles which Are lost in the making, among many other empty and unnecessary questions, have started up this as of Some bulk and substance,
dt n2, r-crq vbr av j, pc-acp vvi n2 pp-f n1, cc av-c, p-acp j n2, pc-acp vvi|a-acp d n2 r-crq vbr vvn p-acp dt vvg, p-acp d j-jn j cc j n2, vhb vvn a-acp d c-acp pp-f d n1 cc n1,
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when indeed it is but very airy.
when indeed it is but very airy.
c-crq av pn31 vbz p-acp av j.
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13938
They ask, Whether, if God should reveal to a particular person that he should be damned, he were bound to conform his will and give assent, and not pray against it.
They ask, Whither, if God should reveal to a particular person that he should be damned, he were bound to conform his will and give assent, and not pray against it.
pns32 vvb, cs, cs np1 vmd vvi p-acp dt j n1 cst pns31 vmd vbi vvn, pns31 vbdr vvn pc-acp vvi po31 n1 cc vvi n1, cc xx vvb p-acp pn31.
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A vain speculation, like that of Buridans Ass, which stood between two bottles of hey, and starved, because he knew not which to chuse.
A vain speculation, like that of Buridans Ass, which stood between two bottles of heigh, and starved, Because he knew not which to choose.
dt j n1, av-j d pp-f ng1 n1, r-crq vvd p-acp crd n2 pp-f n1, cc vvn, c-acp pns31 vvd xx r-crq pc-acp vvi.
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13940
Men may suppose what they please, the Heavens to stand still, and the Earth to move and wheel about, as Copernicus did.
Men may suppose what they please, the Heavens to stand still, and the Earth to move and wheel about, as Copernicus did.
np1 vmb vvi r-crq pns32 vvb, dt n2 pc-acp vvi av, cc dt n1 pc-acp vvi cc vvi a-acp, c-acp np1 vdd.
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13941
They may suppose that God will send his Angel with a revelation, who would not send Lazarus with a message to Dives his brethren.
They may suppose that God will send his Angel with a Revelation, who would not send Lazarus with a message to Dives his brothers.
pns32 vmb vvi cst np1 vmb vvi po31 n1 p-acp dt n1, r-crq vmd xx vvi np1 p-acp dt n1 pc-acp vvz po31 n2.
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13942
But let me also suppose that men are wise unto sobriety, and then I will move one question more,
But let me also suppose that men Are wise unto sobriety, and then I will move one question more,
p-acp vvb pno11 av vvi d n2 vbr j p-acp n1, cc av pns11 vmb vvi crd n1 av-dc,
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and that is, What reason possibly they can imagine to move this doubt. God doth not send any such revelation:
and that is, What reason possibly they can imagine to move this doubt. God does not send any such Revelation:
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We have Moses and the Prophets; we have the Gospel of Christ: If we look for any revelation, we must find it there.We have Moses and the prophets; we have the Gospel of christ: If we look for any Revelation, we must find it there.
pns12 vhb np1 cc dt n2; pns12 vhb dt n1 pp-f np1: cs pns12 vvb p-acp d n1, pns12 vmb vvi pn31 a-acp.
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There, as in a glass, we may see either the regularity or deformity of our wills.
There, as in a glass, we may see either the regularity or deformity of our wills.
a-acp, c-acp p-acp dt n1, pns12 vmb vvi d dt n1 cc n1 pp-f po12 n2.
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There we may hear that voice which speaks comfort to the penitent, and denounceth vengeance on obstinate offenders.
There we may hear that voice which speaks Comfort to the penitent, and Denounceth vengeance on obstinate offenders.
a-acp pns12 vmb vvi d n1 r-crq vvz n1 p-acp dt j-jn, cc vvz n1 p-acp j n2.
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Nolo ut mihi Deus mittat Angelos, saith Martin Luther; I would not that God should send down his Angel with a revelation:Nolo ut mihi Deus mittat Angels, Says Martin Luther; I would not that God should send down his Angel with a Revelation:
fw-la fw-la fw-la fw-la fw-la np1, vvz np1 np1; pns11 vmd xx d np1 vmd vvi a-acp po31 n1 p-acp dt n1:
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13948
For he that brings any revelation to me which is not in Scripture shall find no more credit than the Puck in the Church-yard:
For he that brings any Revelation to me which is not in Scripture shall find no more credit than the Puck in the Churchyard:
c-acp pns31 cst vvz d n1 p-acp pno11 r-crq vbz xx p-acp n1 vmb vvi av-dx dc n1 cs dt np1 p-acp dt n1:
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13949
And if it be in Scripture, the message, though of an Angel, is but superfluous.
And if it be in Scripture, the message, though of an Angel, is but superfluous.
cc cs pn31 vbb p-acp n1, dt n1, cs pp-f dt n1, vbz cc-acp j.
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Suppose God will do that which he never will, and you may raise as many doubts and questions as you please.
Suppose God will do that which he never will, and you may raise as many doubts and questions as you please.
vvb np1 vmb vdi d r-crq pns31 av-x vmb, cc pn22 vmb vvi p-acp d n2 cc n2 c-acp pn22 vvb.
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Again, if God did reveal it, yet it might be lawful, nay, thou art commanded, to pray against it.
Again, if God did reveal it, yet it might be lawful, nay, thou art commanded, to pray against it.
av, cs np1 vdd vvi pn31, av pn31 vmd vbi j, uh-x, pns21 vb2r vvn, pc-acp vvi p-acp pn31.
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God revealed to David that the child which was born to him in adultery should surely dye; yet David besought God for the child,
God revealed to David that the child which was born to him in adultery should surely die; yet David besought God for the child,
np1 vvd p-acp np1 cst dt n1 r-crq vbds vvn p-acp pno31 p-acp n1 vmd av-j vvi; av np1 vvd np1 p-acp dt n1,
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and fasted, and lay all night upon the earth. and fasted, and lay all night upon the earth.
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13954
And his reason is, Who can tell whether God will be gracious to me that the child may live? But when the child was dead, he arose from the earth, and washed, and anointed himself.
And his reason is, Who can tell whither God will be gracious to me that the child may live? But when the child was dead, he arose from the earth, and washed, and anointed himself.
cc po31 n1 vbz, r-crq vmb vvi cs np1 vmb vbi j p-acp pno11 d dt n1 vmb vvi? p-acp c-crq dt n1 vbds j, pns31 vvd p-acp dt n1, cc vvn, cc vvd px31.
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Which was a lively expression of his submission to the will of God. God revealed the destruction of Niniveh;
Which was a lively expression of his submission to the will of God. God revealed the destruction of Nineveh;
r-crq vbds dt j n1 pp-f po31 n1 p-acp dt n1 pp-f np1. np1 vvd dt n1 pp-f np1;
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the Ninivites repent, and he destroyed it not. A sure rule it is, Promissa obligant, minae non obligant.
the Ninevites Repent, and he destroyed it not. A sure Rule it is, Promissa obligant, minae non obligant.
dt np1 vvb, cc pns31 vvd pn31 xx. dt j n1 pn31 vbz, np1 fw-la, fw-la fw-fr fw-la.
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God binds himself more by his promises than by his threatnings.
God binds himself more by his promises than by his threatenings.
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13958
In what he promises he never fails, but what he threatens doth not alwayes come to pass.
In what he promises he never fails, but what he threatens does not always come to pass.
p-acp r-crq pns31 vvz pns31 av-x vvz, cc-acp q-crq pns31 vvz vdz xx av vvn pc-acp vvi.
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13959
But they tell us there be some persons whom God will not suffer us to pray for;
But they tell us there be Some Persons whom God will not suffer us to pray for;
p-acp pns32 vvb pno12 pc-acp vbi d n2 r-crq np1 vmb xx vvi pno12 pc-acp vvi p-acp;
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as he forbad Samuel to mourn and pray for Saul; and the Prophet Jeremiah, Pray not for this people.
as he forbade Samuel to mourn and pray for Saul; and the Prophet Jeremiah, Pray not for this people.
c-acp pns31 vvd np1 pc-acp vvi cc vvi p-acp np1; cc dt n1 np1, vvb xx p-acp d n1.
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13961
To which it might easily be replyed, that the case is not the same, but differs as much as a temporal loss from a spiritual,
To which it might Easily be replied, that the case is not the same, but differs as much as a temporal loss from a spiritual,
p-acp r-crq pn31 vmd av-j vbi vvn, cst dt n1 vbz xx dt d, cc-acp vvz p-acp d c-acp dt j n1 p-acp dt j,
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13962
and the loss of a kingdome, and captivity, from the loss of a soul, and eternal separation from God.
and the loss of a Kingdom, and captivity, from the loss of a soul, and Eternal separation from God.
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13963
But I will rather make use of that excellent passage of Tertullian in his book De Idololatria, who being urged with the example of Moses lifting up the Serpent in the wilderness, maketh answer that it was an extraordinary precept,
But I will rather make use of that excellent passage of Tertullian in his book De Idolatry, who being urged with the Exampl of Moses lifting up the Serpent in the Wilderness, makes answer that it was an extraordinary precept,
p-acp pns11 vmb av-c vvi n1 pp-f cst j n1 pp-f np1 p-acp po31 n1 fw-fr np1, r-crq vbg vvn p-acp dt n1 pp-f np1 vvg a-acp dt n1 p-acp dt n1, vvz n1 cst pn31 vbds dt j n1,
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13964
and a type of the Cross, and therefore stood in no opposition with that command, Thou shalt not make any graven image;
and a type of the Cross, and Therefore stood in no opposition with that command, Thou shalt not make any graved image;
cc dt n1 pp-f dt n1, cc av vvd p-acp dx n1 p-acp d n1, pns21 vm2 xx vvi d j-vvn n1;
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nor did God forbid what he commands, nor command what he did forbid. Well saith the Father, Si eundem Deum observes, habes legem ejus;
nor did God forbid what he commands, nor command what he did forbid. Well Says the Father, Si eundem God observes, habes legem His;
ccx vdd np1 vvi r-crq pns31 vvz, ccx vvi r-crq pns31 vdd vvi. np1 vvz dt n1, fw-mi fw-la fw-la vvz, fw-la fw-la fw-la;
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13966
If thou serve the same God which Moses did, thou hast his law that Thou shalt not make a graven image;
If thou serve the same God which Moses did, thou hast his law that Thou shalt not make a graved image;
cs pns21 vvb dt d np1 r-crq np1 vdd, pns21 vh2 png31 n1 cst pns21 vm2 xx vvi dt j-vvn n1;
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13967
but if thou look upon the precept in obedience to which the Serpent was set up, & tu imitare Mosem, nec facias adversùs legem simulacrum aliquod, nisi & tibi Deus jusserit, do then also imitate Moses,
but if thou look upon the precept in Obedience to which the Serpent was Set up, & tu imitate Moses, nec facias adversùs legem simulacrum aliquod, nisi & tibi Deus jusserit, do then also imitate Moses,
p-acp cs pns21 vvb p-acp dt n1 p-acp n1 p-acp r-crq dt n1 vbds vvn a-acp, cc fw-la n1 fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la cc fw-la fw-la fw-la, vdb av av vvi np1,
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13968
and set no image up till God commands thee.
and Set no image up till God commands thee.
cc vvd dx n1 a-acp p-acp np1 vvz pno21.
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13969
In like manner, if thy error lead thee to this perswasion, That there be some for whom thou oughtest not to pray,
In like manner, if thy error led thee to this persuasion, That there be Some for whom thou Ought not to pray,
p-acp j n1, cs po21 n1 vvb pno21 p-acp d n1, cst pc-acp vbi d p-acp ro-crq pns21 vmd2 xx pc-acp vvi,
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13970
because Samuel and Jeremy were forbid to pray for the King and People of the Jews, look not upon the two Prophets,
Because Samuel and Jeremiah were forbid to pray for the King and People of the jews, look not upon the two prophets,
c-acp np1 cc np1 vbdr vvn pc-acp vvi p-acp dt n1 cc n1 pp-f dt np2, vvb xx p-acp dt crd n2,
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13971
but upon the Law and the Rule, which makes our prayers oecumenical, and our Devotion as large as the whole world.
but upon the Law and the Rule, which makes our Prayers ecumenical, and our Devotion as large as the Whole world.
cc-acp p-acp dt n1 cc dt n1, r-crq vvz po12 n2 j, cc po12 n1 c-acp j c-acp dt j-jn n1.
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13972
But if their example still run in thy eyes, then stay the doing of it till thou mayest do it as they did it; Do it by command.
But if their Exampl still run in thy eyes, then stay the doing of it till thou Mayest do it as they did it; Do it by command.
p-acp cs po32 n1 av vvn p-acp po21 n2, av vvb dt vdg pp-f pn31 c-acp pns21 vm2 vdi pn31 c-acp pns32 vdd pn31; vdb pn31 p-acp n1.
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13973
These are indeed but scruples, and they weigh no more. And we may say of these and many the like doubts, raised by the Schools,
These Are indeed but scruples, and they weigh no more. And we may say of these and many the like doubts, raised by the Schools,
d vbr av p-acp n2, cc pns32 vvb av-dx av-dc. cc pns12 vmb vvi pp-f d cc d dt j n2, vvn p-acp dt n2,
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13974
as Tully did of the Latine tongue in his time, Non tam praeclarum scire Latinè loqui quà m turpe nescire;
as Tully did of the Latin tongue in his time, Non tam praeclarum Scire Latinè loqui quà m Turpe Not know;
c-acp np1 vdd pp-f dt jp n1 p-acp po31 n1, fw-fr fw-la fw-la fw-fr np1 fw-la fw-la vvi n1;
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It advantageth not us at all to know these doubts and questions, but perhaps it may be some disparagement not to know and assoil them.
It advantageth not us At all to know these doubts and questions, but perhaps it may be Some disparagement not to know and assoil them.
pn31 vvz xx pno12 p-acp d pc-acp vvi d n2 cc n2, cc-acp av pn31 vmb vbi d n1 xx pc-acp vvi cc vvi pno32.
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We therefore leave this point, and proceed to God's Permissive Will, by which he is resolved not to intercede by his Omnipotencie,
We Therefore leave this point, and proceed to God's Permissive Will, by which he is resolved not to intercede by his Omnipotency,
pns12 av vvb d n1, cc vvi p-acp npg1 j n1, p-acp r-crq pns31 vbz vvn xx pc-acp vvi p-acp po31 n1,
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and hinder those sins which, if he permitted not could not once have being.
and hinder those Sins which, if he permitted not could not once have being.
cc vvi d n2 r-crq, cs pns31 vvd xx vmd xx a-acp vhi n1.
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And to this Will of his we cannot but yield conformity, unless we forget that we are Men,
And to this Will of his we cannot but yield conformity, unless we forget that we Are Men,
cc p-acp d n1 pp-f po31 n1 vmbx p-acp vvi n1, cs pns12 vvb cst pns12 vbr n2,
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and Christians, and destined to a crown of happiness.
and Christians, and destined to a crown of happiness.
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Which note their prompt alacrity in executing all Gods commands.
Which note their prompt alacrity in executing all God's commands.
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For if Sin were not permitted, what use were there of our Passions and Reason? or why hath Man a Will? Christianity were indeed but fabula, as the Heathens terms it, a very sigment; and Obedience, nothing.
For if since were not permitted, what use were there of our Passion and Reason? or why hath Man a Will? Christianity were indeed but fabula, as the heathens terms it, a very sigment; and obedience, nothing.
p-acp cs n1 vbdr xx vvn, r-crq n1 vbdr a-acp pp-f po12 n2 cc n1? cc q-crq vhz n1 dt n1? np1 vbdr av p-acp fw-la, p-acp dt n2-jn n2 pn31, dt j n1; cc n1, pix.
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For it is impossible that he should be obedient who cannot possibly disobey.
For it is impossible that he should be obedient who cannot possibly disobey.
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And what reward is due to him whose actions are meerly natural, who doth what he doth, and cannot do otherwise.
And what reward is due to him whose actions Are merely natural, who does what he does, and cannot do otherwise.
cc q-crq n1 vbz j-jn p-acp pno31 rg-crq n2 vbr av-j j, r-crq vdz r-crq pns31 vdz, cc vmbx vdi av.
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Permission of Sin is that which makes a way to virtue. The Devil and outward Temptations and the World we count enemies:
Permission of since is that which makes a Way to virtue. The devil and outward Temptations and the World we count enemies:
n1 pp-f n1 vbz d r-crq vvz dt n1 p-acp n1. dt n1 cc j n2 cc dt n1 pns12 vvb n2:
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but they are such enemies as the unrighteous Mammon in the Gospel; we may make friends of them. Chrysostome hath a tract upon this subject, NONLATINALPHABET;
but they Are such enemies as the unrighteous Mammon in the Gospel; we may make Friends of them. Chrysostom hath a tract upon this Subject,;
cc-acp pns32 vbr d n2 c-acp dt j np1 p-acp dt n1; pns12 vmb vvi n2 pp-f pno32. np1 vhz dt n1 p-acp d n-jn,;
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Why God doth not take the Devil out of the world, but suffers him to walk about; Why God does not take the devil out of the world, but suffers him to walk about;
c-crq np1 vdz xx vvi dt n1 av pp-f dt n1, cc-acp vvz pno31 pc-acp vvi a-acp;
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and he resolves the question thus, That it is for our good.
and he resolves the question thus, That it is for our good.
cc pns31 vvz dt n1 av, cst pn31 vbz p-acp po12 j.
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For we who perhaps would be evil if there were no Devil at all, have now opportunity to resist and vanquish him,
For we who perhaps would be evil if there were no devil At all, have now opportunity to resist and vanquish him,
c-acp pns12 r-crq av vmd vbi j-jn cs a-acp vbdr dx n1 p-acp d, vhb av n1 pc-acp vvi cc vvi pno31,
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and so to gain an everlasting crown of glory. So for the World; I may so use it that I may enjoy God: the Flesh;
and so to gain an everlasting crown of glory. So for the World; I may so use it that I may enjoy God: the Flesh;
cc av pc-acp vvi dt j n1 pp-f n1. av p-acp dt n1; pns11 vmb av vvi pn31 cst pns11 vmb vvi np1: dt n1;
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I may NONLATINALPHABET, as the Father speaks, fight against it, and make it my slave and captive: Temptations;
I may, as the Father speaks, fight against it, and make it my slave and captive: Temptations;
pns11 vmb, c-acp dt n1 vvz, vvb p-acp pn31, cc vvi pn31 po11 n1 cc j-jn: n2;
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They are materiam virtutum, the very matter out of which we shape those works which we call Virtues: The Devil;
They Are Materiam Virtues, the very matter out of which we shape those works which we call Virtues: The devil;
pns32 vbr fw-la fw-la, dt j n1 av pp-f r-crq pns12 vvb d n2 r-crq pns12 vvb n2: dt n1;
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He is indeed NONLATINALPHABET, the wickedest and most malitious enemy we have; but we may make him as profitable and useful to us as any friend.
He is indeed, the wickedest and most malicious enemy we have; but we may make him as profitable and useful to us as any friend.
pns31 vbz av, dt js cc av-ds j n1 pns12 vhb; cc-acp pns12 vmb vvi pno31 p-acp j cc j p-acp pno12 p-acp d n1.
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And if all these dangers, and this opposition from the World, the Flesh, and the Devil be of purpose placed in our way that we may struggle with them, and conquer, and be crowned;
And if all these dangers, and this opposition from the World, the Flesh, and the devil be of purpose placed in our Way that we may struggle with them, and conquer, and be crowned;
cc cs d d n2, cc d n1 p-acp dt n1, dt n1, cc dt n1 vbb pp-f n1 vvn p-acp po12 n1 cst pns12 vmb vvi p-acp pno32, cc vvi, cc vbi vvn;
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he that is a Man, a Christian candidatus aeternitatis, who sues for any place in heaven, will readily say, FIAT VOLUNTAS DEI, Let the will of God be done in this respect, and conform himself to this his Permissive Will.
he that is a Man, a Christian candidatus aeternitatis, who sues for any place in heaven, will readily say, FIAT VOLUNTAS DEI, Let the will of God be done in this respect, and conform himself to this his Permissive Will.
pns31 cst vbz dt n1, dt njp fw-la fw-la, r-crq vvz p-acp d n1 p-acp n1, vmb av-j vvi, zz np1 fw-la, vvb dt n1 pp-f np1 vbb vdn p-acp d n1, cc vvi px31 p-acp d po31 j n1.
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For by yielding our assent to this Will of God, we assent only to this, that it is necessary that Sin should be permitted.
For by yielding our assent to this Will of God, we assent only to this, that it is necessary that since should be permitted.
p-acp p-acp vvg po12 n1 p-acp d n1 pp-f np1, pns12 vvi av-j p-acp d, cst pn31 vbz j cst n1 vmd vbi vvn.
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But we do not therefore pray that wicked men may take their swinge, and run-on in the wayes of wickedness without controul. No:
But we do not Therefore pray that wicked men may take their swinge, and run-on in the ways of wickedness without control. No:
cc-acp pns12 vdb xx av vvi d j n2 vmb vvi po32 n1, cc j p-acp dt n2 pp-f n1 p-acp n1. uh-dx:
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our Devotion is set to a contrary key. We pray, and we are bound to pray;
our Devotion is Set to a contrary key. We pray, and we Are bound to pray;
po12 n1 vbz vvn p-acp dt j-jn n1. pns12 vvb, cc pns12 vbr vvn pc-acp vvi;
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that God will put a bit into the mouth of every wicked person; that he will rule the raging of the sea, and the madness of the people;
that God will put a bit into the Mouth of every wicked person; that he will Rule the raging of the sea, and the madness of the people;
cst np1 vmb vvi dt n1 p-acp dt n1 pp-f d j n1; cst pns31 vmb vvi dt j-vvg pp-f dt n1, cc dt n1 pp-f dt n1;
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but there is scarce any of so shallow conceit but he may be an honest man.
but there is scarce any of so shallow conceit but he may be an honest man.
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that he will put a hook into the nostrils of that great Leviathan. For as there is permissio, so there is rectio and moderatio. As God permits Sin,
that he will put a hook into the nostrils of that great Leviathan. For as there is Permissio, so there is rectio and moderatio. As God permits since,
cst pns31 vmb vvi dt n1 p-acp dt n2 pp-f cst j np1. c-acp c-acp pc-acp vbz fw-la, av pc-acp vbz fw-la cc fw-la. p-acp np1 vvz n1,
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13999
so by his wisdome and moderation it comes to pass that all the intents of wicked men do not take effect.
so by his Wisdom and moderation it comes to pass that all the intents of wicked men do not take Effect.
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Scelera semper festinant, quasi contra innocentiam ipsam festinatione praevaleant, saith Gregory; Wickedness is ever on the wing;Scelera semper Hastening, quasi contra innocentiam ipsam festinatione praevaleant, Says Gregory; Wickedness is ever on the wing;
fw-la fw-la j, fw-la fw-la fw-la fw-la fw-la fw-la, vvz np1; n1 vbz av p-acp dt n1;
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but it doth not alwayes fly to the mark: It makes haste, as if haste would prevail against Innocency;
but it does not always fly to the mark: It makes haste, as if haste would prevail against Innocency;
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but God, that God who rideth upon the cherubim, and flyeth upon the wings of the wind, overtakes it,
but God, that God who rides upon the cherubin, and flies upon the wings of the wind, overtakes it,
cc-acp np1, cst np1 r-crq vvz p-acp dt n1, cc vvz p-acp dt n2 pp-f dt n1, vvz pn31,
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and sets up a bulwark against it to stop it in its course.
and sets up a bulwark against it to stop it in its course.
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Pharaoh i• in his chariot, and drives furiously after the Israelites, but God takes off his chariot-wheels,
Pharaoh i• in his chariot, and drives furiously After the Israelites, but God Takes off his Chariot wheels,
np1 n1 p-acp po31 n1, cc vvz av-j p-acp dt np2, cc-acp np1 vvz a-acp po31 n2,
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and drowns him in the sea.
and drowns him in the sea.
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Haman procures a decree against all the Jews, the Posts to go out, and are hastned by the King:
Haman procures a Decree against all the jews, the Posts to go out, and Are hastened by the King:
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But God by his over-ruling Providence crosseth the bloudy design;
But God by his overruling Providence Crosseth the bloody Design;
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the Kings heart is turned, Haman is hanged on the gallows he had prepared for Mordecai,
the Kings heart is turned, Haman is hanged on the gallows he had prepared for Mordecai,
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and a gracious Edict issueth out in favour of Gods people. The Scripture is full of instances of this kind.
and a gracious Edict issueth out in favour of God's people. The Scripture is full of instances of this kind.
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All which may teach us to yield our assent that it is convenient and necessary that sin should be permitted,
All which may teach us to yield our assent that it is convenient and necessary that since should be permitted,
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and to interceed by our frequent prayers and devotion that, although God in his wisdome hath left every man in manu consilii sui, in his own hands and disposing,
and to intercede by our frequent Prayers and devotion that, although God in his Wisdom hath left every man in manu Consilii sui, in his own hands and disposing,
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yet in his goodness and mercy to his chosen ones he would set bounds to wicked persons;
yet in his Goodness and mercy to his chosen ones he would Set bounds to wicked Persons;
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14013
that he would shackle, though not their wills, yet their hands;
that he would shackle, though not their wills, yet their hands;
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that he would cut off the designs, infatuate the counsels, scatter the imaginations of all those who like serpents were only born to do mischief,
that he would Cut off the designs, infatuate the Counsels, scatter the Imaginations of all those who like Serpents were only born to do mischief,
cst pns31 vmd vvi a-acp dt n2, j dt n2, vvb dt n2 pp-f d d r-crq j n2 vbdr av-j vvn pc-acp vdi n1,
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and to sin against heaven and earth. So much of this point.
and to sin against heaven and earth. So much of this point.
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Now that we may say something of that which we call voluntatem praecepti, of God's Law and Precept and Command, which every where in Scripture is called his Will, and indeed doth most of all concern us, we will draw and wind up all in this main conclusion, That every Christian who will truly say this Petition, Thy will be done, must bring with him a heart prepared to yield ready obedience to do whatsoever God commands,
Now that we may say something of that which we call voluntatem Precepts, of God's Law and Precept and Command, which every where in Scripture is called his Will, and indeed does most of all concern us, we will draw and wind up all in this main conclusion, That every Christian who will truly say this Petition, Thy will be done, must bring with him a heart prepared to yield ready Obedience to do whatsoever God commands,
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and a chearful patience to suffer what his hand shall lay upon him. THY WILL BE DONE, is the thing we pray for.
and a cheerful patience to suffer what his hand shall lay upon him. THY WILL BE DONE, is the thing we pray for.
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And that we may do his will â–ª God hath opened and revealed his will, and made it as manifest as the day.
And that we may do his will â–ª God hath opened and revealed his will, and made it as manifest as the day.
cc cst pns12 vmb vdi po31 n1 â–ª np1 vhz vvn cc vvd po31 n1, cc vvd pn31 p-acp j c-acp dt n1.
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Jam autem praecipitur, quià non rectè curritur, si quò currendum sit nescitur, saith St. Augustine;Jam autem praecipitur, quià non rectè curritur, si quò currendum sit nescitur, Says Saint Augustine;
fw-la fw-la fw-la, fw-fr fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, vvz n1 np1;
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He hath taught us before-hand, because he runs not well that knows neither his way nor journeys end. He hath taught us beforehand, Because he runs not well that knows neither his Way nor journeys end.
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Therefore God did as it were evaporate and open his will, writ his eternal law in our hearts, engraved it in tables of stone, publisht it by the voice of Angels, by the sound of that trumpet which the Evangelists and Apostles did blow, declared it fully and plainly, that we may run and read it,
Therefore God did as it were evaporate and open his will, writ his Eternal law in our hearts, engraved it in tables of stone, published it by the voice of Angels, by the found of that trumpet which the Evangelists and Apostles did blow, declared it Fully and plainly, that we may run and read it,
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and not turn aside to seek any other rule, but conform our selves unto it;
and not turn aside to seek any other Rule, but conform our selves unto it;
cc xx vvi av pc-acp vvi d j-jn n1, cc-acp vvb po12 n2 p-acp pn31;
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by a voluntary Obedience, which like an hand-maid may wait upon his Will, and by an humble and obedient Patience, which alwayes hath an eye not upon the blow but the hand that gives it, and bows under it;
by a voluntary obedience, which like an handmaid may wait upon his Will, and by an humble and obedient Patience, which always hath an eye not upon the blow but the hand that gives it, and bows under it;
p-acp dt j-jn n1, r-crq av-j dt n1 vmb vvi p-acp po31 n1, cc p-acp dt j cc j n1, r-crq av vhz dt n1 xx p-acp dt n1 p-acp dt n1 cst vvz pn31, cc vvz p-acp pn31;
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14024
when he speaks, or when he strikes, returns no answer but this, FIAT VOLUNTAS TUA, Thy will be done.
when he speaks, or when he strikes, returns no answer but this, FIAT VOLUNTAS TUA, Thy will be done.
c-crq pns31 vvz, cc c-crq pns31 vvz, vvz dx n1 p-acp d, zz np1 fw-la, po21 n1 vbi vdn.
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14025
This is the sum of this Petition, and indeed of all Religion.
This is the sum of this Petition, and indeed of all Religion.
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14026
For if we level our actions by that rule which is naturally right, we can do no evil:
For if we level our actions by that Rule which is naturally right, we can do no evil:
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and whatsoever befalls us, judicio bonitatis ejus accidit, saith Hilary, befalls us not by chance, but by the judicious Providence of Gods goodness, and therefore we can suffer no evil.
and whatsoever befalls us, Judicio bonitatis His accidit, Says Hilary, befalls us not by chance, but by the judicious Providence of God's Goodness, and Therefore we can suffer no evil.
cc r-crq vvz pno12, fw-la fw-la fw-la fw-la, vvz np1, vvz pno12 xx p-acp n1, cc-acp p-acp dt j n1 pp-f npg1 n1, cc av pns12 vmb vvi dx j-jn.
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14028
And this, one would think, were enough.
And this, one would think, were enough.
cc d, pi vmd vvi, vbdr av-d.
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14029
What can God teach us more than to pray that we may do his will?
What can God teach us more than to pray that we may do his will?
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14030
We might now well pass to the next Petition, and not once glance upon these words, In earth as it is in heaven.
We might now well pass to the next Petition, and not once glance upon these words, In earth as it is in heaven.
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14031
But the word of God, as it is no way defective, so hath nothing redundant and superfluous:
But the word of God, as it is no Way defective, so hath nothing redundant and superfluous:
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not a versicle, not a clause, which doth not NONLATINALPHABET, saith Chrysostome, which carries not its weight with it,
not a versicle, not a clause, which does not, Says Chrysostom, which carries not its weight with it,
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and presents us with plenty and riches of wisdome.
and presents us with plenty and riches of Wisdom.
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If we do Gods will, we can do no more, the Angels can do no more.
If we do God's will, we can do no more, the Angels can do no more.
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Yet if we look upon our selves, and reflect a while upon our own tempers and dispositions, we shall find that what is in it self enough and sufficient, is not enough and sufficient for us;
Yet if we look upon our selves, and reflect a while upon our own tempers and dispositions, we shall find that what is in it self enough and sufficient, is not enough and sufficient for us;
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and that this clause, In earth as it is in heaven, was a necessary addition, put in by our Saviour by way of caution and prevention.
and that this clause, In earth as it is in heaven, was a necessary addition, put in by our Saviour by Way of caution and prevention.
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It is not enough for us to be taught to pray that we may do God's will:
It is not enough for us to be taught to pray that we may do God's will:
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we shall fall short in our obedience if we be not taught also the manner how this must be accomplished.
we shall fallen short in our Obedience if we be not taught also the manner how this must be accomplished.
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For we are naturally prone jussa magìs interpretari quà m exsequi, to boggle at every duty that is enjoyned;
For we Are naturally prove jussa magìs interpretari quà m exsequi, to boggle At every duty that is enjoined;
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and, if we be left at loose, instead of executing what is commanded, to sit down and seek out shifts and evasions and inventions of our own,
and, if we be left At lose, instead of executing what is commanded, to fit down and seek out shifts and evasions and Inventions of our own,
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and so to do it by halves;
and so to do it by halves;
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to do it, as St. Basil saith, either NONLATINALPHABET, unseasonably, or NONLATINALPHABET, disorderly, or NONLATINALPHABET, scantly, and not in that measure which is required;
to do it, as Saint Basil Says, either, unseasonably, or, disorderly, or, scantly, and not in that measure which is required;
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to content our selves with Agrippa's modicum; When indeed we are subjects to every duty, we become Justitiaries,
to content our selves with Agrippa's modicum; When indeed we Are subject's to every duty, we become Justiciaries,
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and set it bounds, and limit and restrain it. Do his will: As Men, made up and composed of weakness and infirmities;
and Set it bounds, and limit and restrain it. Do his will: As Men, made up and composed of weakness and infirmities;
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as Men, bruised and maimed with the fall of our first parents; as Men in terris, dust and ashes:
as Men, Bruised and maimed with the fallen of our First Parents; as Men in terris, dust and Ashes:
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But sicut in coelis, to do the will of God as it is done in heaven, our contemplation would never have set it at this altitude.
But sicut in Coelis, to do the will of God as it is done in heaven, our contemplation would never have Set it At this altitude.
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Nullum morosius animal est, nec majore arte tractandum, quam homo, saith Seneca;Nullum morosius animal est, nec Major arte tractandum, quam homo, Says Senecca;
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There is not a more waiward and curious creature than Man, nor to be handled with more art. There is not a more wayward and curious creature than Man, nor to be handled with more art.
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He must be taught not only what to do, but how and how far to do it.
He must be taught not only what to do, but how and how Far to do it.
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He must be instructed in each circumstance, he must have a pattern as well as a duty;
He must be instructed in each circumstance, he must have a pattern as well as a duty;
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otherwise he will start and slip aside; he will neither do it constantly, nor equally; he will do it, and omit it:
otherwise he will start and slip aside; he will neither do it constantly, nor equally; he will do it, and omit it:
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Were he not taught to do it as it is done in heaven, he would not do it at all.
Were he not taught to do it as it is done in heaven, he would not do it At all.
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Were he not commanded to be like the Angels in heaven, he would degenerate from himself,
Were he not commanded to be like the Angels in heaven, he would degenerate from himself,
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and become worse than the beasts that perish.
and become Worse than the beasts that perish.
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You see then this clause was not added in vain, but is operatoria, as the Civilians speak, carries with it great force and efficacy.
You see then this clause was not added in vain, but is operatoria, as the Civilians speak, carries with it great force and efficacy.
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And whether we interpret it of the material Spheres, quae iterum eunt per quae venerant, as Seneca speaks, which are alwayes in motion, yet never alter their course;
And whither we interpret it of the material Spheres, Quae iterum eunt per Quae venerant, as Senecca speaks, which Are always in motion, yet never altar their course;
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or of those super-coelestial Powers, the Angels, those mystical wheels, as Dionysius calls them, turning themselves about in an everlasting gyre of obedience;
or of those supercelestial Powers, the Angels, those mystical wheels, as Dionysius calls them, turning themselves about in an everlasting gyre of Obedience;
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it must needs lift up our thoughts to this consideration, That the performance of Gods will by us must be most exact and perfect, heavenly and angelical;
it must needs lift up our thoughts to this consideration, That the performance of God's will by us must be most exact and perfect, heavenly and angelical;
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That we must make it our endeavour to be like them as Angels here on earth, who make it our ambition to be equal to them in heaven.
That we must make it our endeavour to be like them as Angels Here on earth, who make it our ambition to be equal to them in heaven.
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I will not take those several interpretations I find, although I censure none of them, especially since none of them swerve from the analogy of faith,
I will not take those several interpretations I find, although I censure none of them, especially since none of them swerve from the analogy of faith,
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nor from that doctrine which was delivered to the Saints; and all of them are profitable to instruction.
nor from that Doctrine which was Delivered to the Saints; and all of them Are profitable to instruction.
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You may take earth and heaven for the Flesh and the Spirit, with St. Cyprian; or for Men, which are of the earth earthy, and those coelestial Orbs:
You may take earth and heaven for the Flesh and the Spirit, with Saint Cyprian; or for Men, which Are of the earth earthy, and those celestial Orbs:
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for the Just and Wicked, with others, and thence extract this Christian duty; To pray for your enemies. All these may be useful:
for the Just and Wicked, with Others, and thence extract this Christian duty; To pray for your enemies. All these may be useful:
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and with St. Augustine, I condemn no sense upon which any good duty may be raised and built.
and with Saint Augustine, I condemn no sense upon which any good duty may be raised and built.
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But I rather understand, with the same Father, by heaven the Angels, and by earth Men,
But I rather understand, with the same Father, by heaven the Angels, and by earth Men,
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because the words do best bear it, and we cannot take a better pattern than the Angels.
Because the words do best bear it, and we cannot take a better pattern than the Angels.
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And in this sense we pray ut sint homines similes Angelis, That Men may be as obedient to Gods will here in earth as those blessed Spirits are in heaven, who readily fulfill all his commands.
And in this sense we pray ut sint homines similes Angels, That Men may be as obedient to God's will Here in earth as those blessed Spirits Are in heaven, who readily fulfil all his commands.
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And this is an holy ambition, in the performance of our duty to look upon the best, Ambitio non respicit, saith the Philosopher;
And this is an holy ambition, in the performance of our duty to look upon the best, Ambitio non respicit, Says the Philosopher;
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True Ambition and Christian Aemulation never look down upon those who are in the valley below,
True Ambition and Christian Emulation never look down upon those who Are in the valley below,
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but on those who are in culmine Sion, in the top of perfection. Optimi mortalium altissima sapiunt, The best men look highest.
but on those who Are in culmine Sion, in the top of perfection. Optimi mortalium altissima sapiunt, The best men look highest.
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Go to School to the Pismire, is a reproach, as well as a precept.Go to School to the Pismire, is a reproach, as well as a precept.
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To learn of the Lilies of the field, is a task for those who will not take notice of Gods providence at home in themselves.To Learn of the Lilies of the field, is a task for those who will not take notice of God's providence At home in themselves.
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The examples of good men are NONLATINALPHABET, helps and supplies to us in our way, and it is good to have them continually before our eyes:
The Examples of good men Are, helps and supplies to us in our Way, and it is good to have them continually before our eyes:
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But yet the best men being full of imperfections.
But yet the best men being full of imperfections.
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Luther tells us, Nihil est periculosius gestis Sanctorum, That there is nothing more dangerous than the deeds and actions of the Saints,
Luther tells us, Nihil est periculosius gestis Sanctorum, That there is nothing more dangerous than the Deeds and actions of the Saints,
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because we are so prone to mistake them.
Because we Are so prove to mistake them.
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Safer it is to take those actions of theirs which were done beyond and without the authority of Scripture for faults,
Safer it is to take those actions of theirs which were done beyond and without the Authority of Scripture for Faults,
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than to set them up for examples. We may learn of Beasts, of the Ox and of the Ass;
than to Set them up for Examples. We may Learn of Beasts, of the Ox and of the Ass;
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but the safest and most excellent pattern we can take is from Heaven, the blessed Angels, whose elogium it is, that they do God's commandments, and hearken unto the voice of his word;
but the Safest and most excellent pattern we can take is from Heaven, the blessed Angels, whose elogium it is, that they do God's Commandments, and harken unto the voice of his word;
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that they are his hosts, and ministers of his to do his pleasure.
that they Are his hosts, and Ministers of his to do his pleasure.
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I will not trouble you with any of those nice speculations of the Schools concerning the Nature, Motion, Locality, Speech of Angels.
I will not trouble you with any of those Nicaenae speculations of the Schools Concerning the Nature, Motion, Locality, Speech of Angels.
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For I alwayes accounted it a grave and judicious censure of Hilary, Stultum est calumniam in eo disputationis intendere, in quo comprehendi id unde quaeritur per naturam suam non potest, Lib. 3. de Trin. It is a great folly to make any anxious inquisition after that which before we set out we know cannot be found.
For I always accounted it a grave and judicious censure of Hilary, Stultum est calumniam in eo disputationis intendere, in quo comprehendi id unde Quaeritur per naturam suam non potest, Lib. 3. de Trin. It is a great folly to make any anxious inquisition After that which before we Set out we know cannot be found.
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Of the Nature and Motion and Locality of those blessed Spirits we have no light in Scripture:
Of the Nature and Motion and Locality of those blessed Spirits we have no Light in Scripture:
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And if we carry not this light along with us, we do but NONLATINALPHABET, make search for that which is past finding out:
And if we carry not this Light along with us, we do but, make search for that which is passed finding out:
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14086
We win no ground at all, but tantum deerit discere, quantum libuerit in quirere, the more we search, the more we are at loss.
We win no ground At all, but Tantum deerit discere, quantum libuerit in quirere, the more we search, the more we Are At loss.
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But because the Philosopher and common Reason teach us that he who will compare two things together must necessarily know them both,
But Because the Philosopher and Common Reason teach us that he who will compare two things together must necessarily know them both,
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and since we are in this Petition taught to level our Obedience by this heavenly form, by the obedience of Angels,
and since we Are in this Petition taught to level our obedience by this heavenly from, by the Obedience of Angels,
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though we cannot gain any certain knowledge of their Nature, Motion, Locality, and Manner of conveighing their minds one to another (which notwithstanding the Schools with more boldness than warrant have defined) yet we shall find light enough to walk by and to direct our obedience, that it may be like theirs, that we may strive forward to perfection,
though we cannot gain any certain knowledge of their Nature, Motion, Locality, and Manner of conveying their minds one to Another (which notwithstanding the Schools with more boldness than warrant have defined) yet we shall find Light enough to walk by and to Direct our Obedience, that it may be like theirs, that we may strive forward to perfection,
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and do Gods will in earth as it is in heaven.
and do God's will in earth as it is in heaven.
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14091
First, we are taught that the word Angel is a name of office, not of nature.
First, we Are taught that the word Angel is a name of office, not of nature.
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14092
Spirits they are alwayes, but they cannot alwayes be called Angels, but then only when they are sent, saith Gregory.Spirits they Are always, but they cannot always be called Angels, but then only when they Are sent, Says Gregory.
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And this office of theirs they execute speedily and without delay.
And this office of theirs they execute speedily and without Delay.
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We will not positively say, with Parisiensis, that their motion from place to place upon command is instantaneous,
We will not positively say, with Parisiensis, that their motion from place to place upon command is instantaneous,
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as sudden as their Will, by which alone they move.
as sudden as their Will, by which alone they move.
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But many expressions of their Swiftness we have in Scripture. Zech. 1. 10. they are said to stand, as ready to hear and dispatch Gods will;
But many expressions of their Swiftness we have in Scripture. Zechariah 1. 10. they Are said to stand, as ready to hear and dispatch God's will;
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Isa. 6. to have wings and to fly. They are said to go forth like lighning.
Isaiah 6. to have wings and to fly. They Are said to go forth like lighning.
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Unum corum solidúmque officium est servire nutibus Dei, their office is ever to be ready at Gods beck.Unum corum solidúmque officium est Serve nutibus Dei, their office is ever to be ready At God's beck.
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This is a true and perfect pattern of a Christians obedience. Festina fides, festina charitas, saith Ambrose;
This is a true and perfect pattern of a Christians Obedience. Festina fides, Festina charitas, Says Ambrose;
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Faith and Charity are on the wing, Devotion is active, Obedience is ever ready to run the way of Gods commandments.
Faith and Charity Are on the wing, Devotion is active, obedience is ever ready to run the Way of God's Commandments.
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Though advice and deliberation commend other actions, yet in this of Obedience, counsel is unreasonable, neither can there be any reason of delay:
Though Advice and deliberation commend other actions, yet in this of obedience, counsel is unreasonable, neither can there be any reason of Delay:
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Delicata est obedientia, quae transit in causae genus deliberativum, saith Petrus Blesensis, It is a nice obedience which takes time of deliberation.Delicata est obedientia, Quae transit in causae genus deliberativum, Says Peter Blesensis, It is a Nicaenae Obedience which Takes time of deliberation.
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For when the command is past, every moment after the first is too late:
For when the command is past, every moment After the First is too late:
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nor can there be any need of deliberation in that action wherein all the danger is not to do it.
nor can there be any need of deliberation in that actium wherein all the danger is not to do it.
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Fac quod tibi praeceptum est, saith St. Cyprian to the magistrate now ready to pass sentence of death upon him,Fac quod tibi Precept est, Says Saint Cyprian to the magistrate now ready to pass sentence of death upon him,
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but counselling him to advise better; Do, saith he, what you have commission to do; In so just an action as this there is no need of consultation.
but counseling him to Advice better; Do, Says he, what you have commission to do; In so just an actium as this there is no need of consultation.
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Those that write of Husbandry have a common precept, and Pliny calls it an oracle, SERRERE NE METUAS, Be not afraid to cast thy seed into the ground; Delay not time.
Those that write of Husbandry have a Common precept, and pliny calls it an oracle, SERRERE NE METUAS, Be not afraid to cast thy seed into the ground; delay not time.
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And their reason is full of wisdome, Villicùs, si unam rem serò fecerit, nihil proficit, The Husbandman,
And their reason is full of Wisdom, Villicùs, si unam remembering serò fecerit, nihil proficit, The Husbandman,
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if he do but one thing too late, hath endangered the expectation of the whole year,
if he do but one thing too late, hath endangered the expectation of the Whole year,
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nor can he recover that loss. Negligentia enim multò operosior diligentia; For neglect makes more business and trouble than Diligence;
nor can he recover that loss. Negligence enim multò operosior Diligentia; For neglect makes more business and trouble than Diligence;
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and that which in time might have been done with ease and a quick hand, being put off to a longer time, will either not be done at all, or require treble diligence.
and that which in time might have been done with ease and a quick hand, being put off to a longer time, will either not be done At all, or require triple diligence.
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It is so in our spiritual Husbandry;
It is so in our spiritual Husbandry;
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If our Obedience had wings or feet, readily to put in execution what is commanded, we should find that of St. John to be most true, His commands are not grievous.
If our obedience had wings or feet, readily to put in execution what is commanded, we should find that of Saint John to be most true, His commands Are not grievous.
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But Procrastination and Delay doth bemire and clog us, makes the command more horrid than that Death which is threatned to disobedience;
But Procrastination and delay does bemire and clog us, makes the command more horrid than that Death which is threatened to disobedience;
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and we are ready to cry out it is impossible.
and we Are ready to cry out it is impossible.
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He who defers to do Gods will till death would not do it, saith Basil, if he were made immortal. He who defers to do God's will till death would not do it, Says Basil, if he were made immortal.
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But this is not to do his will here in earth as it is in heaven.
But this is not to do his will Here in earth as it is in heaven.
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Further, the obedience of the heavenly host is orderly. Qui minima nuntiant, Angeli; qui summam annuntiant, Archangeli vocantur:
Further, the Obedience of the heavenly host is orderly. Qui minima nuntiant, Angeli; qui summam annuntiant, Archangeli vocantur:
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There be Angels, which are sent on messages of lesser moment; and there be Archangels, which declare greater things, as Gabriel to the blessed Virgin.
There be Angels, which Are sent on messages of lesser moment; and there be Archangels, which declare greater things, as Gabriel to the blessed Virgae.
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Nec tamen invident Angeli Archangelis, saith Augustine in his last book De Civitate Dei; yet no Angel doth envy an Archangel,Nec tamen invident Angeli Archangels, Says Augustine in his last book De Civitate Dei; yet no Angel does envy an Archangel,
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nor an Archangel a Cherubim or Seraphim;
nor an Archangel a Cherubin or Seraphim;
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nor desire they to change offices, no more than my Finger desires to be an Eye.
nor desire they to change Offices, no more than my Finger Desires to be an Eye.
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In respect of the diversity of their ministery, saith Hilary, the Angels and Archangels and Thrones and Dominations have the observances of divers precepts laid upon them. In respect of the diversity of their Ministry, Says Hilary, the Angels and Archangels and Thrones and Dominations have the observances of diverse Precepts laid upon them.
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And they differ not only in name, but in office.
And they differ not only in name, but in office.
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The Angel intrudes not into the office of an Archangel, nor doth an Archangel usurp the place of a Cherubin or Throne,
The Angel intrudes not into the office of an Archangel, nor does an Archangel usurp the place of a Cherubin or Throne,
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but every one is perpetually constant in his office, and never fails.
but every one is perpetually constant in his office, and never fails.
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We cannot say our Pater noster, but we must needs conceive that these blessed Spirits do their duties orderly:
We cannot say our Pater Noster, but we must needs conceive that these blessed Spirits do their duties orderly:
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For there can be no confusion in heaven. Nor indeed should there be any disorder in the Church of Christ;
For there can be no confusion in heaven. Nor indeed should there be any disorder in the Church of christ;
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whose government by Bishops, Priests and Deacons St. Maximus calls NONLATINALPHABET, an imitation and fair resemblance of the coelestial Hierarchy.
whose government by Bishops, Priests and Deacons Saint Maximus calls, an imitation and fair resemblance of the celestial Hierarchy.
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As it is in the Church triumphant in heaven, so should it be in the Church militant here on earth.
As it is in the Church triumphant in heaven, so should it be in the Church militant Here on earth.
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Order doth NONLATINALPHABET, preserve and keep together both heaven and earth, saith Nazianzene. And therefore we may observe that all duties do not concern all men.
Order does, preserve and keep together both heaven and earth, Says Nazianzene. And Therefore we may observe that all duties do not concern all men.
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Some duties there are which are as oecumenical as the whole world; others, more personal; Some, which if Corah attempt to do, he shall be buried alive;
some duties there Are which Are as ecumenical as the Whole world; Others, more personal; some, which if Corah attempt to do, he shall be buried alive;
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if Uzzah, he shall be struck dead.
if Uzzah, he shall be struck dead.
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Why should Sheba blow a trumpet, or Absalom pull at his Fathers crown? Why should every artisan meddle in matters of Divinity? every Mechanick teach Bishops how to govern,
Why should Sheba blow a trumpet, or Absalom pull At his Father's crown? Why should every artisan meddle in matters of Divinity? every Mechanic teach Bishops how to govern,
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and Divines how to preach? Why should he that handles the awl or the shuttle stand up and controul the Miter? Private persons who converse within a narrow sphere, must needs be unskilfull in things which fall not within the compass of their experience.
and Divines how to preach? Why should he that handles the awl or the shuttle stand up and control the Miter? Private Persons who converse within a narrow sphere, must needs be unskilful in things which fallen not within the compass of their experience.
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Men that meddle but with few things must needs be ignorant of much, and therefore can never frame canons and rules. Paucorum est ut literati sint; omnium, ut boni;
Men that meddle but with few things must needs be ignorant of much, and Therefore can never frame Canonas and rules. Paucorum est ut literati sint; omnium, ut boni;
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Few men are fit for government;
Few men Are fit for government;
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Doth any man go to a Physician to ask advise in a point of Law? or to a Lawyer,
Does any man go to a physician to ask Advice in a point of Law? or to a Lawyer,
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when he is sick? Episcopus episcopum non conculcet, That one Bishop should not usurp or meddle in another Bishops Diocess, was one of the ancient Canon of the Church,
when he is sick? Episcopus Bishop non Conculcet, That one Bishop should not usurp or meddle in Another Bishops Diocese, was one of the ancient Canon of the Church,
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and ought never to be antiquated.
and ought never to be antiquated.
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Than Peace will crown the Church, and Plenty the Commonwealth, when every man understands what is his place and station,
Than Peace will crown the Church, and Plenty the Commonwealth, when every man understands what is his place and station,
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and is not ready to leap over it, and start into anothers function; when every Star knows his own magnitude and sphere.
and is not ready to leap over it, and start into another's function; when every Star knows his own magnitude and sphere.
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This indeed were sicut in coelo, a heaven upon earth. For the least place in the Church of Christ is a high preferment.
This indeed were sicut in coelo, a heaven upon earth. For the least place in the Church of christ is a high preferment.
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Nor is there any so low who may not be an Angel in his place to do Gods will; an Angel,
Nor is there any so low who may not be an Angel in his place to do God's will; an Angel,
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though not for power and dominion, yet an Angel for obedience.
though not for power and dominion, yet an Angel for Obedience.
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And it is not much material, if I do the will of God, whether I do it as a Lay-man or as a Clergyman;
And it is not much material, if I do the will of God, whither I do it as a Layman or as a Clergyman;
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as poor Lazarus, or as rich Abraham; as a Peasant, or as a Prince; at the Mill, or in the Throne. Only here is the difference;
as poor Lazarus, or as rich Abraham; as a Peasant, or as a Prince; At the Mill, or in the Throne. Only Here is the difference;
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That duty which concerns the Clergy-man, the Lay-man must not tamper with; nor must the Peasant teach the King to reign and govern.
That duty which concerns the Clergyman, the Layman must not tamper with; nor must the Peasant teach the King to Reign and govern.
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14151
Remember what I told you out of St. Augustine; Angelus non invidet Archangelo, The Angel doth not envy to see another Angel more glorious;
remember what I told you out of Saint Augustine; Angelus non Invidet Archangelo, The Angel does not envy to see Another Angel more glorious;
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nor doth he desire a higher place. No: Superné omnia serena sunt; in inferioribus fulminatur; All is serene and quiet above;
nor does he desire a higher place. No: Superné omnia serena sunt; in inferioribus fulminatur; All is serene and quiet above;
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14153
Thunders and disorders are in the lower region, here, in terrâ, on the earth.
Thunders and disorders Are in the lower region, Here, in terrâ, on the earth.
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14154
And we have too much reason in the last and worst dayes to pray and pray again, Fiat volunt as tua sicut in coelis, That God's will may be done on earth in that peaceable order and quietness as it is in heaven.
And we have too much reason in the last and worst days to pray and pray again, Fiat volunt as tua sicut in Coelis, That God's will may be done on earth in that peaceable order and quietness as it is in heaven.
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Will you know the reason of these tumults and disorders? The reason is evident and plain.
Will you know the reason of these tumults and disorders? The reason is evident and plain.
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No man is content with an Angels place, but would be an Archangel, a Throne, a Cherubim;
No man is content with an Angels place, but would be an Archangel, a Throne, a Cherubin;
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and yet neither Angel, nor Throne, nor Cherubim for their obedience, but only for their power.
and yet neither Angel, nor Throne, nor Cherubin for their Obedience, but only for their power.
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Men desire, saith Austine, to imitate those deeds of Angels which beget wonder, but not that piety which gains eternal rest.
Men desire, Says Augustine, to imitate those Deeds of Angels which beget wonder, but not that piety which gains Eternal rest.
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Malunt enim superbè hoc posse quod Angelus quà m devotè hoc esse quod Angelus, Lib. 8. De Trinit. c. 7. Their Pride affects to do that which Angels do;Malunt enim superbè hoc posse quod Angelus quà m devotè hoc esse quod Angelus, Lib. 8. De Trinity. c. 7. Their Pride affects to do that which Angels do;
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but their Devotion hath not strength enough to beget any desire in them to be what the Angels are, humble, reverent, obedient.
but their Devotion hath not strength enough to beget any desire in them to be what the Angels Are, humble, reverend, obedient.
cc-acp po32 n1 vhz xx n1 av-d pc-acp vvi d n1 p-acp pno32 pc-acp vbi r-crq dt n2 vbr, j, j, j.
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Such Angels they would be as may be Devils, but not such Angels as stand about Gods throne to praise him for evermore.
Such Angels they would be as may be Devils, but not such Angels as stand about God's throne to praise him for evermore.
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We conclude, and contract all in one word;
We conclude, and contract all in one word;
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If we bring weak desires of doing Gods will, and think he will be well content with them, we have as good reason to think that all the reward which we shall have from God will be only a desire to do us good.
If we bring weak Desires of doing God's will, and think he will be well content with them, we have as good reason to think that all the reward which we shall have from God will be only a desire to do us good.
cs pns12 vvb j n2 pp-f vdg ng1 vmb, cc vvb pns31 vmb vbi av j p-acp pno32, pns12 vhb p-acp j n1 pc-acp vvi cst d dt n1 r-crq pns12 vmb vhi p-acp np1 vmb vbi av-j dt n1 pc-acp vdi pno12 j.
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If we be not active and speedy in the performance of his will, why should he make haste to help us? Our Inconstancie is his repentance:
If we be not active and speedy in the performance of his will, why should he make haste to help us? Our Inconstancy is his Repentance:
cs pns12 vbb xx j cc j p-acp dt n1 pp-f po31 n1, q-crq vmd pns31 vvi n1 pc-acp vvi pno12? po12 n1 vbz po31 n1:
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and when we fall from him, he is forced to break his word.
and when we fallen from him, he is forced to break his word.
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If we do it by halves, we have no reason to look for a full reward.
If we do it by halves, we have no reason to look for a full reward.
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If our obedience be disorderly, we cannot hope to be companions of those Angels who do hate confusion.
If our Obedience be disorderly, we cannot hope to be Sodales of those Angels who do hate confusion.
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But if we be chearful and constant and perfect in our obedience, if we abide in our own callings,
But if we be cheerful and constant and perfect in our Obedience, if we abide in our own callings,
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and do the will of God orderly in that place where he hath ranked us, the Lord will come, and make no long tarrying;
and do the will of God orderly in that place where he hath ranked us, the Lord will come, and make no long tarrying;
cc vdb dt n1 pp-f np1 av-j p-acp d n1 c-crq pns31 vhz vvn pno12, dt n1 vmb vvi, cc vvb dx j n-vvg;
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he hath sworn, nor will he go from it; and he will bring his reward with him, MERCEDEM NIMIS MAGNAM, an exceeding great reward;
he hath sworn, nor will he go from it; and he will bring his reward with him, MERCEDEM NIMIS MAGNAM, an exceeding great reward;
pns31 vhz vvn, ccx vmb pns31 vvi p-acp pn31; cc pns31 vmb vvi po31 n1 p-acp pno31, fw-la fw-la fw-la, dt j-vvg j n1;
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and at last translate us from earth to heaven, where we shall be made NONLATINALPHABET, equal to the Angels, in equality of grace, though not of nature.
and At last translate us from earth to heaven, where we shall be made, equal to the Angels, in equality of grace, though not of nature.
cc p-acp ord vvb pno12 p-acp n1 p-acp n1, c-crq pns12 vmb vbi vvn, j-jn p-acp dt n2, p-acp n1 pp-f n1, cs xx pp-f n1.
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I might have drawn-in many more particulars concerning the Angels by which to direct our Obedience.
I might have drawn-in many more particulars Concerning the Angels by which to Direct our obedience.
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But I never loved to lease out a discourse, malens totum dicere quam omnia, desiring rather to speak that which is most fit and pertinent than to take in all that might be said.
But I never loved to lease out a discourse, malens totum dicere quam omnia, desiring rather to speak that which is most fit and pertinent than to take in all that might be said.
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I shall now pass to the next Petition, Give us this day our daily bread.
I shall now pass to the next Petition, Give us this day our daily bred.
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The Six and Thirtieth SERMON. PART. I. MATTH. VI. 11. Give us this day our daily Bread.
The Six and Thirtieth SERMON. PART. I. MATTHEW. VI. 11. Give us this day our daily Bred.
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WE pass now from the three first Petitions, which looked up directly into heaven upon the face of God,
WE pass now from the three First Petitions, which looked up directly into heaven upon the face of God,
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unto the three last, which look up indeed to heaven also, upon the Giver of all things,
unto the three last, which look up indeed to heaven also, upon the Giver of all things,
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but withal reflect upon our selves, and on our present necessities.
but withal reflect upon our selves, and on our present necessities.
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The first whereof is that I have read unto you, GIVE US THIS DAY OUR DAILY BREAD.
The First whereof is that I have read unto you, GIVE US THIS DAY OUR DAILY BREAD.
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and being enjoyed, quench that desire with loathsomness: But the other are never loath'd but when we have them not:
and being enjoyed, quench that desire with loathsomeness: But the other Are never loathed but when we have them not:
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Before we come to handle which words, be pleased to take notice of the method here laid down by our Saviour for us to regulate our Devotion by.
Before we come to handle which words, be pleased to take notice of the method Here laid down by our Saviour for us to regulate our Devotion by.
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Order and Method, as it makes the way easie and plain to every design we take in hand, so it poises our Devotion.
Order and Method, as it makes the Way easy and plain to every Design we take in hand, so it poises our Devotion.
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NONLATINALPHABET, saith the Historian, There is nothing so fair, nothing so commodious for use, as Order.
, Says the Historian, There is nothing so fair, nothing so commodious for use, as Order.
, vvz dt n1, pc-acp vbz pix av j, pix av j p-acp n1, c-acp n1.
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This is it which hath given praeeminence to Aristotle above all the Writers before him, that he brought Nature it self,
This is it which hath given preeminence to Aristotle above all the Writers before him, that he brought Nature it self,
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and all Arts and Sciences, into a certain order and method.
and all Arts and Sciences, into a certain order and method.
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Though men pursue knowledge with all eagerness and heat of inquisition, yet, if they begin where they should end, they will be alwaies beginning, and never end;
Though men pursue knowledge with all eagerness and heat of inquisition, yet, if they begin where they should end, they will be always beginning, and never end;
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they will but operose nihil agere, take a great deal of pains to be no wiser than they were:
they will but operose nihil agere, take a great deal of pains to be no Wiser than they were:
pns32 vmb p-acp vvb fw-la fw-la, vvb dt j n1 pp-f n2 pc-acp vbi dx jc cs pns32 vbdr:
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And though they strive forwards, and pace over much ground, yet will they be farther off from their wished end then when they made the first onset.
And though they strive forward, and pace over much ground, yet will they be farther off from their wished end then when they made the First onset.
cc cs pns32 vvb av-j, cc n1 p-acp d n1, av vmb pns32 vbb jc p-acp p-acp po32 j-vvn n1 av c-crq pns32 vvd dt ord n1.
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Therefore what Vitruvius requireth in Architecture, is necessary in every work we undertake, especially in our Prayers, that there be NONLATINALPHABET, order and disposition. There must be nothing in our Devotion NONLATINALPHABET or NONLATINALPHABET, ill disposed, or ill placed. For,
Therefore what Vitruvius requires in Architecture, is necessary in every work we undertake, especially in our Prayers, that there be, order and disposition. There must be nothing in our Devotion or, ill disposed, or ill placed. For,
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as the devout Schoolman telleth us, that to incline too much to the sway of Sensuality and neglect the direction of Reason, tam sensualitatem quà m rationem extinguit, so also in our Devotion and Orizons,
as the devout Schoolman Telleth us, that to incline too much to the sway of Sensuality and neglect the direction of Reason, tam sensualitatem quà m rationem extinguit, so also in our Devotion and Orisons,
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if we place them on temporal things and not spiritual; or on temporal before spiritual; they never reach the mark, but fall short of both;
if we place them on temporal things and not spiritual; or on temporal before spiritual; they never reach the mark, but fallen short of both;
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they neither fill our hands with plenty, nor our souls with that spiritual Manna.
they neither fill our hands with plenty, nor our Souls with that spiritual Manna.
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If we prefer Mammon before God, we may expect to have leanness enter into our very souls, and to be punisht not only with a famine of bread, but of the Word of God also.
If we prefer Mammon before God, we may expect to have leanness enter into our very Souls, and to be punished not only with a famine of bred, but of the Word of God also.
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The excellency of this method appeareth from the vast distance not only between the Body and the Soul,
The excellency of this method appears from the vast distance not only between the Body and the Soul,
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but also between that bread that perisheth and that which nourisheth us unto everlasting life.
but also between that bred that Perishes and that which Nourishes us unto everlasting life.
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This latter is that which alone can satisfie that infinite appetite which God hath placed in the soul of man.
This latter is that which alone can satisfy that infinite appetite which God hath placed in the soul of man.
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This is favourable to us and benevolent; this admitteth at once satiety and desire; this worketh no loathing.
This is favourable to us and benevolent; this admitteth At once satiety and desire; this works no loathing.
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For here is the difference between temporal and spiritual blessings: The one, when we have them not, kindle a desire in us;
For Here is the difference between temporal and spiritual blessings: The one, when we have them not, kindle a desire in us;
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but also to pine and begger their own souls to eternity.
but also to pine and beggar their own Souls to eternity.
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when we have them, we more desire them. The more we feed, the more we are a hungry:
when we have them, we more desire them. The more we feed, the more we Are a hungry:
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and yet, when we are most hungry, we are full and satisfied. In illis appetitus placet, experientia displicet;
and yet, when we Are most hungry, we Are full and satisfied. In illis Appetitus placet, experientia displicet;
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in istis appetitus vilis est, experientia magìs placet, saith Gregory. In temporal matters our appetite pleaseth us, but experience is distastful:in istis Appetitus vilis est, experientia magìs placet, Says Gregory. In temporal matters our appetite Pleases us, but experience is distasteful:
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They are hony in the desire, but in the tast gravel. But unto spiritual things our appetite commonly is sick and queasy;
They Are honey in the desire, but in the taste gravel. But unto spiritual things our appetite commonly is sick and queasy;
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but when we chew upon them, they are sweeter then the Honey and the Honey-comb. They are gall to the appetite, but to the tast Manna.
but when we chew upon them, they Are Sweeten then the Honey and the Honeycomb. They Are Gall to the appetite, but to the taste Manna.
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Much more might be said on this subject, but let this suffice at present. We proceed now to a particular application of the words of this Petition.
Much more might be said on this Subject, but let this suffice At present. We proceed now to a particular application of the words of this Petition.
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And every one of them is verbum operativum, ful of force and efficacy, and hath its weight.
And every one of them is verbum operativum, full of force and efficacy, and hath its weight.
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We ask first for Bread; secondly for our bread; thirdly our daily bread:
We ask First for Bred; secondly for our bred; Thirdly our daily bred:
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fourthly we ask it not as a debt, but as a gift: fifthly and lastly, we set a date as it were upon the petition, which putteth a period to our care and sollicitude,
fourthly we ask it not as a debt, but as a gift: fifthly and lastly, we Set a date as it were upon the petition, which putteth a Period to our care and solicitude,
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and binds our desires within the narrow compass of a day, give it us to day.
and binds our Desires within the narrow compass of a day, give it us to day.
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We begin with that which is the subject of our petition, Bread: which however placed, yet in nature is first to be Handled.
We begin with that which is the Subject of our petition, Bred: which however placed, yet in nature is First to be Handled.
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For we must first propose the object and set it up as a mark, before we can carry our desires to it.
For we must First propose the Object and Set it up as a mark, before we can carry our Desires to it.
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First we must know what is meant by Bread, or else for bread we may ask a stone.
First we must know what is meant by Bred, or Else for bred we may ask a stone.
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And here I find this Bread multiplied, not by any miracle, but by the activity of mens phansies, who have broke it out, and distributed it unto us:
And Here I find this Bred multiplied, not by any miracle, but by the activity of men's fancies, who have broke it out, and distributed it unto us:
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And if we take it from their hands, we may fit down and eat, and of the very fragments gather more then seven baskets full.
And if we take it from their hands, we may fit down and eat, and of the very fragments gather more then seven baskets full.
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Some take the word metaphorically, others properly.
some take the word metaphorically, Others properly.
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Some take Bread in a spiritual sense, and that either first for the bread of Righteousness, which Christians are to hunger and thirst after;
some take Bred in a spiritual sense, and that either First for the bred of Righteousness, which Christians Are to hunger and thirst After;
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or secondly for the bread of the Word, which is NONLATINALPHABET, the bread of Angels, by virtue of which we walk in the ways of righteousness all the days of our life, and are nourisht up to an Angelical estate:
or secondly for the bred of the Word, which is, the bred of Angels, by virtue of which we walk in the ways of righteousness all the days of our life, and Are nourished up to an Angelical estate:
cc ord p-acp dt n1 pp-f dt n1, r-crq vbz, dt n1 pp-f n2, p-acp n1 pp-f r-crq pns12 vvb p-acp dt n2 pp-f n1 d dt n2 pp-f po12 n1, cc vbr vvn a-acp p-acp dt j n1:
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or thirdly for that Bread which is the WORD, even Christ himself, which whosoever eateth shall never hunger;
or Thirdly for that Bred which is the WORD, even christ himself, which whosoever Eateth shall never hunger;
cc ord p-acp d n1 r-crq vbz dt n1, av np1 px31, r-crq r-crq vvz vmb av-x n1;
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or fourthly for Sacramental bread, which is consecrated and received in the holy Communion, which the Fathers call NONLATINALPHABET, the holy and hallowed Bread;
or fourthly for Sacramental bred, which is consecrated and received in the holy Communion, which the Father's call, the holy and hallowed Bred;
cc j p-acp j n1, r-crq vbz vvn cc vvn p-acp dt j n1, r-crq dt n2 vvb, dt j cc j-vvn n1;
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and Ignatius, NONLATINALPHABET, the bread of God; and Eusebius, NONLATINALPHABET, the holy nutriment; or fifthly and lastly,
and Ignatius,, the bred of God; and Eusebius,, the holy nutriment; or fifthly and lastly,
cc np1,, dt n1 pp-f np1; cc np1,, dt j n1; cc ord cc ord,
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for that bread of eternal Life which we shall then eat when we sit down with Abraham and Isaac and Jacob and all the blessed Saints, in the Kingdom of Heaven.
for that bred of Eternal Life which we shall then eat when we fit down with Abraham and Isaac and Jacob and all the blessed Saints, in the Kingdom of Heaven.
c-acp cst n1 pp-f j n1 r-crq pns12 vmb av vvi c-crq pns12 vvb a-acp p-acp np1 cc np1 cc np1 cc d dt j-vvn n2, p-acp dt n1 pp-f n1.
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Quinque panes sunt necessarii, quatuor in via, quintus in patria; There be five manner of loaves very necessary for us; Quinque panes sunt necessarii, quatuor in via, quintus in patria; There be five manner of loaves very necessary for us;
np1 n2 fw-la fw-la, fw-la p-acp fw-la, fw-la p-acp fw-la; pc-acp vbi crd n1 pp-f n2 av j p-acp pno12;
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four, whilest we travel here in our way;
four, whilst we travel Here in our Way;
crd, cs pns12 vvb av p-acp po12 n1;
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and the fifth at our journeys end, in our country: four in this wilderness of the world,
and the fifth At our journeys end, in our country: four in this Wilderness of the world,
cc dt ord p-acp po12 ng1 n1, p-acp po12 n1: crd p-acp d n1 pp-f dt n1,
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and the last in that celestial Canaan: our corporal bread, to sustein us; our Spiritual, to inform us; our Doctrinal, to instruct us;
and the last in that celestial Canaan: our corporal bred, to sustain us; our Spiritual, to inform us; our Doctrinal, to instruct us;
cc dt ord p-acp d j np1: po12 j n1, pc-acp vvi pno12; po12 j, pc-acp vvi pno12; po12 j, pc-acp vvi pno12;
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our Sacramental, to purge and cleanse us;
our Sacramental, to purge and cleanse us;
po12 j, pc-acp vvi cc vvi pno12;
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and the eternal bread of life, which the Father will give us, to make us happy.
and the Eternal bred of life, which the Father will give us, to make us happy.
cc dt j n1 pp-f n1, r-crq dt n1 vmb vvi pno12, pc-acp vvi pno12 j.
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NONLATINALPHABET, as St. Chrysostome used to speak, I embrace all Senses. For why should not Righteousness be as our daily bread, to feed us? why should not we, with Job, put it on, to clothe us and make it as a Robe and Diadem? Why should not we thirst, as the Hart, after those waters which are drawn out of the Wells of Salvation? Why should we not long for our NONLATINALPHABET,
, as Saint Chrysostom used to speak, I embrace all Senses. For why should not Righteousness be as our daily bred, to feed us? why should not we, with Job, put it on, to cloth us and make it as a Robe and Diadem? Why should not we thirst, as the Heart, After those waters which Are drawn out of the Wells of Salvation? Why should we not long for our,
, c-acp n1 np1 vvd pc-acp vvi, pns11 vvb d n2. c-acp q-crq vmd xx n1 vbi p-acp po12 j n1, pc-acp vvi pno12? q-crq vmd xx pns12, p-acp n1, vvd pn31 a-acp, p-acp vvb pno12 cc vvb pn31 p-acp dt n1 cc n1? q-crq vmd xx pns12 vvb, p-acp dt n1, p-acp d n2 r-crq vbr vvn av pp-f dt n2 pp-f n1? q-crq vmd pns12 xx av-j p-acp po12,
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as the Fathers call the holy Eucharist, for that holy Bread which is our provision and supply in our way? And eternal Life is Hominis optimum, saith St. Augustine, the best thing that can befall man, the very consummation and crown of our desires.
as the Father's call the holy Eucharist, for that holy Bred which is our provision and supply in our Way? And Eternal Life is Hominis optimum, Says Saint Augustine, the best thing that can befall man, the very consummation and crown of our Desires.
c-acp dt n2 vvb dt j n1, c-acp cst j n1 r-crq vbz po12 n1 cc n1 p-acp po12 n1? cc j n1 vbz fw-la fw-la, vvz n1 np1, dt js n1 cst vmb vvi n1, dt j n1 cc n1 pp-f po12 n2.
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For every one of these we may solicite the Majesty of heaven and earth, and press upon God with a pious impudence and holy importunity;
For every one of these we may solicit the Majesty of heaven and earth, and press upon God with a pious impudence and holy importunity;
p-acp d crd pp-f d pns12 vmb vvi dt n1 pp-f n1 cc n1, cc vvi p-acp np1 p-acp dt j n1 cc j n1;
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DANOBIS, PANEM HUNC DOMINE, Lord, evermore give us of this bread, of the Bread of Righteousness, of the Bread which thou breakest, of the Bread which thou art, of the Bread of thy Word,DANOBIS, BREAD HUNC DOMINE, Lord, evermore give us of this bred, of the Bred of Righteousness, of the Bred which thou breakest, of the Bred which thou art, of the Bred of thy Word,
np1, fw-la fw-la fw-la, n1, av vvb pno12 pp-f d n1, pp-f dt n1 pp-f n1, pp-f dt n1 r-crq pns21 vv2, pp-f dt n1 r-crq pns21 vb2r, pp-f dt n1 pp-f po21 n1,
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and of the Bread of thy Sacrament, which are primitiae futuri panis, the first-fruits of the Bread of eternal Life, which God the Father shall distribute with a full and bountiful hand to all his children in the world to come.
and of the Bred of thy Sacrament, which Are primitiae Future Paris, the Firstfruits of the Bred of Eternal Life, which God the Father shall distribute with a full and bountiful hand to all his children in the world to come.
cc pp-f dt n1 pp-f po21 n1, r-crq vbr fw-la fw-la n1, dt n2 pp-f dt n1 pp-f j n1, r-crq np1 dt n1 vmb vvi p-acp dt j cc j n1 p-acp d po31 n2 p-acp dt n1 pc-acp vvi.
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We reject none of these senses.
We reject none of these Senses.
pns12 vvb pix pp-f d n2.
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Whether we take it in the metaphor, or take it in the letter, we do not erre,
Whither we take it in the metaphor, or take it in the Letter, we do not err,
cs pns12 vvb pn31 p-acp dt n1, cc vvb pn31 p-acp dt n1, pns12 vdb xx vvi,
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nor will our prayers return empty.
nor will our Prayers return empty.
ccx vmb po12 n2 vvb j.
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For if we regulate our devotion by the will of God, whatsoever we ask we shall receive.
For if we regulate our devotion by the will of God, whatsoever we ask we shall receive.
p-acp cs pns12 vvb po12 n1 p-acp dt n1 pp-f np1, r-crq pns12 vvb pns12 vmb vvi.
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Nor doth the Goodness of God consider so much the gloss and interpretation which we make as the affection which we bring.
Nor does the goodness of God Consider so much the gloss and Interpretation which we make as the affection which we bring.
ccx vdz dt n1 pp-f np1 vvb av av-d dt n1 cc n1 r-crq pns12 vvb p-acp dt n1 r-crq pns12 vvb.
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Yet I rather admit of that signification which the word BREAD doth first propose unto us.
Yet I rather admit of that signification which the word BREAD does First propose unto us.
av pns11 av-c vvb pp-f d n1 r-crq dt n1 n1 vdz ord vvi p-acp pno12.
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Our discourse would be too much enlarged if we should follow and examine metaphors, which are feracissimae controversiarum, very fruitful to engender both discourse and controversie.
Our discourse would be too much enlarged if we should follow and examine metaphors, which Are feracissimae controversiarum, very fruitful to engender both discourse and controversy.
po12 n1 vmd vbi av av-d vvn cs pns12 vmd vvi cc vvi n2, r-crq vbr fw-la fw-la, av j pc-acp vvi d n1 cc n1.
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Chrysostome doth very seldom refer the word Bread to the Sacrament:
Chrysostom does very seldom refer the word Bred to the Sacrament:
np1 vdz av av vvi dt n1 n1 p-acp dt n1:
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But in his Homily upon the Lords Prayer, deriving the word NONLATINALPHABET from NONLATINALPHABET, he calls it our daily bread, NONLATINALPHABET, that BREAD which is turned into the very substance of our bodies.
But in his Homily upon the lords Prayer, deriving the word from, he calls it our daily bred,, that BREAD which is turned into the very substance of our bodies.
cc-acp p-acp po31 n1 p-acp dt n2 n1, vvg dt n1 p-acp, pns31 vvz pn31 po12 j n1,, cst n1 r-crq vbz vvn p-acp dt j n1 pp-f po12 n2.
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And Abulensis, upon Matth. 6. hath proved by many reasons that that interpretation by which the Fathers referred it to the Sacrament is far fetched and forced, and not so solid.
And Abulensis, upon Matthew 6. hath proved by many Reasons that that Interpretation by which the Father's referred it to the Sacrament is Far fetched and forced, and not so solid.
cc np1, p-acp np1 crd vhz vvn p-acp d n2 cst d n1 p-acp r-crq dt n2 vvd pn31 p-acp dt n1 vbz av-j vvn cc vvn, cc xx av j.
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And it is most probable that our Saviour by Bread in this Petition meaneth both food and ravment,
And it is most probable that our Saviour by Bred in this Petition means both food and ravment,
cc pn31 vbz av-ds j cst po12 n1 p-acp n1 p-acp d vvb vvz d n1 cc n1,
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and all other things whatsoever that tend to the sustentation and support of this temporal life:
and all other things whatsoever that tend to the sustentation and support of this temporal life:
cc d j-jn n2 r-crq d vvb p-acp dt n1 cc n1 pp-f d j n1:
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Both Food and Rayment, I say. For though Bread be a staff, yet without Clothes it will not uphold us:
Both Food and Raiment, I say. For though Bred be a staff, yet without Clothes it will not uphold us:
d n1 cc n1, pns11 vvb. p-acp cs n1 vbb dt n1, av p-acp n2 pn31 vmb xx vvi pno12:
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and though Clothes be domus corporis, as Tertullian calleth them, the house wherein the Body dwells,
and though Clothes be domus corporis, as Tertullian calls them, the house wherein the Body dwells,
cc cs n2 vbi fw-la fw-la, p-acp np1 vvz pno32, dt n1 c-crq dt n1 vvz,
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yet without Bread the Body will sink to the ground, and pull the house down with it.
yet without Bred the Body will sink to the ground, and pull the house down with it.
av p-acp n1 dt n1 vmb vvi p-acp dt n1, cc vvi dt n1 a-acp p-acp pn31.
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If we be either naked or hungry long, we know what follows, our soul will faint within us. The end therefore which moves us to pray for Bread must be as a light to shew us what that Bread is:
If we be either naked or hungry long, we know what follows, our soul will faint within us. The end Therefore which moves us to pray for Bred must be as a Light to show us what that Bred is:
cs pns12 vbb d j cc j av-j, pns12 vvb r-crq vvz, po12 n1 vmb vvi p-acp pno12. dt n1 av r-crq vvz pno12 pc-acp vvi p-acp n1 vmb vbi p-acp dt n1 pc-acp vvi pno12 r-crq d n1 vbz:
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Nec verba tantùm defendenda, sed ratio verborum constituenda; Nec verba tantùm Defendenda, sed ratio verborum constituenda;
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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Nor must we so cleave to the letter as to admit of no sense of larger compass than it is,
Nor must we so cleave to the Letter as to admit of no sense of larger compass than it is,
ccx vmb pns12 av vvb p-acp dt n1 c-acp pc-acp vvi pp-f dx n1 pp-f jc n1 cs pn31 vbz,
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but look forward upon the end, which we may make gubernaculum interpretationis, as it were a rudder to guide us,
but look forward upon the end, which we may make gubernaculum interpretationis, as it were a rudder to guide us,
cc-acp vvb av-j p-acp dt n1, r-crq pns12 vmb vvi fw-la fw-la, c-acp pn31 vbdr dt n1 pc-acp vvi pno12,
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and to carry our interpretation streight and even. The end of Bread is to nourish us and preserve life;
and to carry our Interpretation straight and even. The end of Bred is to nourish us and preserve life;
cc pc-acp vvi po12 n1 av cc j. dt n1 pp-f n1 vbz pc-acp vvi pno12 cc vvb n1;
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but without Apparel it will not have this operation; therefore we must necessarily here understand both.
but without Apparel it will not have this operation; Therefore we must necessarily Here understand both.
cc-acp p-acp n1 pn31 vmb xx vhi d n1; av pns12 vmb av-j av vvi av-d.
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With Bread our Garments are a shelter, and with Raiment Bread is a staff.
With Bred our Garments Are a shelter, and with Raiment Bred is a staff.
p-acp n1 po12 n2 vbr dt n1, cc p-acp n1 n1 vbz dt n1.
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But this Bread here is not of compass large enough to take in the riotous fare of the glutton,
But this Bred Here is not of compass large enough to take in the riotous fare of the glutton,
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and the full cups of the drunkard, and it is much too narrow to admit of excess and pride in apparel.
and the full cups of the drunkard, and it is much too narrow to admit of excess and pride in apparel.
cc dt j n2 pp-f dt n1, cc pn31 vbz av-d av j pc-acp vvi pp-f n1 cc n1 p-acp n1.
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Primùm tegendo homini necessitas praecessit, dehinc & ornando, imò & inflando ambitio successit, &c. saith the Father.Primùm tegendo Homini Necessity Praecessit, Dehinc & ornando, imò & inflando ambitio successit, etc. Says the Father.
fw-la fw-la fw-la fw-la fw-la, fw-la cc fw-la, fw-la cc fw-la fw-la fw-la, av vvz dt n1.
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If the Fathers lived now, how would they declaim against the luxury of these our dayes!
If the Father's lived now, how would they declaim against the luxury of these our days!
cs dt n2 vvd av, q-crq vmd pns32 vvi p-acp dt n1 pp-f d po12 n2!
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Shall I invite your eyes to look back upon the face of Antiquity, and shew you what commentary their Practice made upon their Pater Noster, and what they esteemed Bread? And behold, instead of our soft beds, they had only NONLATINALPHABET,
Shall I invite your eyes to look back upon the face of Antiquity, and show you what commentary their Practice made upon their Pater Noster, and what they esteemed Bred? And behold, instead of our soft Beds, they had only,
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and usually lodged themselves upon the cold earth. Instead of our full tables, they had NONLATINALPHABET, and ate dry'd and parcht meats.
and usually lodged themselves upon the cold earth. Instead of our full tables, they had, and ate dried and parched Meats.
cc av-j vvn px32 p-acp dt j-jn n1. av pp-f po12 j n2, pns32 vhd, cc vvd vvn cc j-vvn n2.
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Shall I set before you a Monks feast out of Cassian? It is quictly done.
Shall I Set before you a Monks feast out of Cassian? It is quictly done.
vmb pns11 vvi p-acp pn22 dt n2 vvb av pp-f np1? pn31 vbz av-j vdn.
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The cates were, Liquamen cum oleo, some Lard with Oyl; Olives, every one three; Cicer frictum, partch-Pease, every one five;
The cates were, Liquamen cum oleo, Some Lard with Oil; Olive, every one three; Cicer frictum, partch-Pease, every one five;
dt n2 vbdr, fw-la fw-la n1, d n1 p-acp n1; n2, d crd crd; fw-la fw-la, n1, d crd crd;
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and dried Figs, every one one. And these they called trogalia, Junkets. All which might keep their stomach a work, but sure not over-cloy the body.
and dried Figs, every one one. And these they called trogalia, Junkets. All which might keep their stomach a work, but sure not overcloy the body.
cc j-vvn n2, d crd crd. cc d pns32 vvd n2, n2. av-d r-crq vmd vvi po32 n1 dt n1, cc-acp av-j xx j dt n1.
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Vesci cocto, erat luxuria, saith St. Hierom; To tast of any thing that was boyled, was accounted great luxury. Vesci cocto, erat luxuria, Says Saint Hieronymus; To taste of any thing that was boiled, was accounted great luxury.
np1 fw-la, fw-la fw-la, vvz n1 np1; pc-acp vvi pp-f d n1 cst vbds j-vvn, vbds vvn j n1.
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This was to them for Bread. And for that other help of Garments, instead of our Silks and Gold and fine Linnens, they had melôtas & cilicia, their sheep-skins and haircloth, in which they wandred in Dens and Caverns of the earth;
This was to them for Bred. And for that other help of Garments, instead of our Silks and Gold and fine Linens, they had melôtas & cilicia, their sheepskins and haircloth, in which they wandered in Dens and Caverns of the earth;
d vbds p-acp pno32 p-acp n1. cc p-acp d j-jn n1 pp-f n2, av pp-f po12 n2 cc n1 cc j n2, pns32 vhd n2 cc fw-la, po32 n2 cc n1, p-acp r-crq pns32 vvn p-acp n2 cc n2 pp-f dt n1;
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Tertullian went so far, and it may be too far, that he thought it was not fit to supplicate God for our sins in costly apparel;
Tertullian went so Far, and it may be too Far, that he Thought it was not fit to supplicate God for our Sins in costly apparel;
np1 vvd av av-j, cc pn31 vmb vbi av av-j, cst pns31 vvd pn31 vbds xx j pc-acp vvi np1 p-acp po12 n2 p-acp j n1;
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Num ergò in coccino & tyrio supplicare nos condecet? saith he;Num ergò in coccino & Tyrian supplicare nos condecet? Says he;
fw-la fw-la p-acp fw-la cc fw-la fw-la fw-la fw-la? vvz pns31;
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Is it fitting, think you, to pray to God in silk and scarlet? Cedo acum crinibus distinguendis; Is it fitting, think you, to pray to God in silk and scarlet? Cedo acum crinibus distinguendis;
vbz pn31 vvg, vvb pn22, pc-acp vvi p-acp np1 p-acp n1 cc j-jn? np1 fw-la fw-la fw-la;
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Why then bring your crisping-pins, and your pomanders; wash your bodies in costly baths, fill your selves with pleasant meats and luscious Wines;
Why then bring your crisping-pins, and your pomanders; wash your bodies in costly baths, fill your selves with pleasant Meats and luscious Wines;
uh-crq av vvb po22 n2, cc po22 n2; vvb po22 n2 p-acp j n2, vvb po22 n2 p-acp j n2 cc j n2;
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and if any man ask you why you do so, Deliqui, dicito, in Deum;
and if any man ask you why you do so, Deliqui, dicito, in God;
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You must needs make this answer, I have offended God, and am in danger of eternal death;
You must needs make this answer, I have offended God, and am in danger of Eternal death;
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and therefore I thus afflict and torment my self, that I may be reconciled to that God whom I have thus offended. and Therefore I thus afflict and torment my self, that I may be reconciled to that God whom I have thus offended.
cc av pns11 av vvi cc vvi po11 n1, cst pns11 vmb vbi vvn p-acp cst np1 ro-crq pns11 vhb av vvn.
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Thus did that holy Father whip the Luxurie and Looseness of his time.
Thus did that holy Father whip the Luxury and Looseness of his time.
av vdd d j n1 vvi dt n1 cc n1 pp-f po31 n1.
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For my self, I have no power to enact leges sumptuarias, laws to restrain any either in their meat or apparel.
For my self, I have no power to enact leges sumptuarias, laws to restrain any either in their meat or apparel.
p-acp po11 n1, pns11 vhb dx n1 pc-acp vvi fw-la fw-la, n2 pc-acp vvi d d p-acp po32 n1 cc n1.
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But methinks we cannot take our pattern better than from the purest times, from the primitive Christians;
But methinks we cannot take our pattern better than from the Purest times, from the primitive Christians;
p-acp vvz pns12 vmbx vvi po12 n1 av-jc cs p-acp dt js n2, p-acp dt j np1;
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who contented themselves with those meats quae mortem arcerent, & delicias non ministrarent, which were antidotes against death,
who contented themselves with those Meats Quae mortem arcerent, & Delicias non ministrarent, which were antidotes against death,
r-crq vvn px32 p-acp d n2 fw-la fw-la fw-la, cc fw-la fw-la fw-la, r-crq vbdr n2 p-acp n1,
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but no philtra, no inticements to wantonness; Whose feasts were not only chast, but sober;
but no Philter, no enticements to wantonness; Whose feasts were not only chaste, but Sobrium;
cc-acp dx fw-la, dx n2 p-acp n1; rg-crq n2 vbdr xx av-j j, cc-acp j;
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Who received their bread with that modesty ut non tam coenam coenarent quà m disciplinam, that they seemed rather to have exercised a part of their Christian discipline than to have met together at their refection.
Who received their bred with that modesty ut non tam coenam coenarent quà m Disciplinam, that they seemed rather to have exercised a part of their Christian discipline than to have met together At their refection.
r-crq vvd po32 n1 p-acp d n1 fw-la fw-fr fw-la fw-la fw-la fw-la fw-la, cst pns32 vvd av-c pc-acp vhi vvn dt n1 pp-f po32 np1 n1 cs pc-acp vhi vvn av p-acp po32 n1.
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And as I do not exact from every Christian that Monkish strictness and severity, which notwithstanding I am not overhasty to condemn,
And as I do not exact from every Christian that Monkish strictness and severity, which notwithstanding I am not overhasty to condemn,
cc c-acp pns11 vdb xx vvi p-acp d np1 cst j n1 cc n1, r-crq c-acp pns11 vbm xx j pc-acp vvi,
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yet the least I can require at your hands is Nyssen's NONLATINALPHABET, frugality and moderation, both in meats and apparel.
yet the least I can require At your hands is Nyssen's, frugality and moderation, both in Meats and apparel.
av dt av-ds pns11 vmb vvi p-acp po22 n2 vbz ng1-vvn, n1 cc n1, d p-acp n2 cc n1.
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And 1. bespeak you in St. Paul's words, that having food and raiment, you will be therewith content, and count these as your daily bread. For,
And 1. bespeak you in Saint Paul's words, that having food and raiment, you will be therewith content, and count these as your daily bred. For,
cc crd vvb pn22 p-acp n1 npg1 n2, cst vhg n1 cc n1, pn22 vmb vbb av j, cc n1 d c-acp po22 j n1. p-acp,
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if we regard our bodies and the sustentation of life, Bread is enough: and to repair this our tabernacle, NONLATINALPHABET, saith Basil, a very small care, is sufficient.
if we regard our bodies and the sustentation of life, Bred is enough: and to repair this our tabernacle,, Says Basil, a very small care, is sufficient.
cs pns12 vvb po12 n2 cc dt n1 pp-f n1, n1 vbz av-d: cc pc-acp vvi d po12 n1,, vvz np1, dt j j n1, vbz j.
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Our Bread is a kind of debt we owe it; but we must not pay more then the creditor will take:
Our Bred is a kind of debt we owe it; but we must not pay more then the creditor will take:
po12 n1 vbz dt n1 pp-f n1 pns12 vvb pn31; cc-acp pns12 vmb xx vvi av-dc cs dt n1 vmb vvi:
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and when we owe it but Bread, we must not take our Debt-book, and set down Superfluities;
and when we owe it but Bred, we must not take our Debt-book, and Set down Superfluities;
cc c-crq pns12 vvb pn31 p-acp n1, pns12 vmb xx vvi po12 n1, cc vvd a-acp n2;
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when we owe it but one measure of wheat, take the bill, and set down fifty.
when we owe it but one measure of wheat, take the bill, and Set down fifty.
c-crq pns12 vvb pn31 p-acp crd n1 pp-f n1, vvb dt n1, cc vvd a-acp crd.
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If we would abate our Superfluities in diet and apparel, we might have enough for our selves,
If we would abate our Superfluities in diet and apparel, we might have enough for our selves,
cs pns12 vmd vvi po12 n2 p-acp n1 cc n1, pns12 vmd vhi av-d c-acp po12 n2,
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and something to spare for others; after we have fed and clad our own bodies sufficiently, we might fill the bellies,
and something to spare for Others; After we have fed and clad our own bodies sufficiently, we might fill the bellies,
cc pi pc-acp vvi p-acp n2-jn; c-acp pns12 vhb vvn cc vvn po12 d n2 av-j, pns12 vmd vvi dt n2,
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and clothe the backs of our poor brethren, and so relieve Christ our Head by supplying the wants of our fellow-members.
and cloth the backs of our poor brothers, and so relieve christ our Head by supplying the Wants of our Fellow members.
cc vvi dt n2 pp-f po12 j n2, cc av vvi np1 po12 n1 p-acp vvg dt n2 pp-f po12 n2.
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Yea, by our sobriety and moderation in the use of these things we shall keep both soul and body in good plight, free from those distempers that naturally flow from Excess and Luxurie.
Yea, by our sobriety and moderation in the use of these things we shall keep both soul and body in good plighted, free from those distempers that naturally flow from Excess and Luxury.
uh, p-acp po12 n1 cc n1 p-acp dt n1 pp-f d n2 pns12 vmb vvi d n1 cc n1 p-acp j n1, j p-acp d n2 cst av-j vvb p-acp n1 cc n1.
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Munditia vestitûs, animae immunditia, saith Hierome;Munditia vestitûs, Spirits immunditia, Says Jerome;
fw-la fw-la, fw-la fw-la, vvz np1;
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They who are all for a gay out-side must needs be all foul and nastie within.
They who Are all for a gay outside must needs be all foul and nasty within.
pns32 r-crq vbr d p-acp dt j n1-an vmb av vbi d j cc j p-acp.
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For Nimia corporis cura, nimia animi incuria, saith another Father:
For nimia corporis Cure, Nimia animi Incuria, Says Another Father:
p-acp np1 fw-la fw-la, fw-la fw-la fw-la, vvz j-jn n1:
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Such as care for nothing but to make provision for the flesh, to fulfil the lusts thereof, cannot put on the Lord Jesus Christ, as the Apostle biddeth us.
Such as care for nothing but to make provision for the Flesh, to fulfil the Lustiest thereof, cannot put on the Lord jesus christ, as the Apostle bids us.
d c-acp vvb p-acp pix cc-acp p-acp vvb n1 p-acp dt n1, pc-acp vvi dt n2 av, vmbx vvb p-acp dt n1 np1 np1, p-acp dt n1 vvz pno12.
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They who will still go brave, and drink deep, and feed high, and fare deliciously every day, with the Glutton in the Gospel, are likely not only to suffer Lazarus to starve at their doors,
They who will still go brave, and drink deep, and feed high, and fare deliciously every day, with the Glutton in the Gospel, Are likely not only to suffer Lazarus to starve At their doors,
pns32 r-crq vmb av vvi j, cc vvi j-jn, cc vvi j, cc vvb av-j d n1, p-acp dt n1 p-acp dt n1, vbr j xx av-j pc-acp vvi np1 pc-acp vvi p-acp po32 n2,
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It may seem somewhat strange that St. Paul calls Esau NONLATINALPHABET, a fornicator and a profane person, since Moses no where recordeth it:
It may seem somewhat strange that Saint Paul calls Esau, a fornicator and a profane person, since Moses no where recordeth it:
pn31 vmb vvi av j cst n1 np1 vvz np1, dt n1 cc dt j n1, p-acp np1 dx c-crq vvz pn31:
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And Thalassius the Monk moves the doubt to Isidore Pelusiote, lib. 1. Epist. who returneth a ready answer, That it was no marvel at all that he should sell his chastity, who first had sold his birthright for a mess of pottage.
And Thalassius the Monk moves the doubt to Isidore Pelusium, lib. 1. Epistle who returns a ready answer, That it was no marvel At all that he should fell his chastity, who First had sold his birthright for a mess of pottage.
cc np1 dt n1 vvz dt n1 p-acp np1 np1, n1. crd np1 r-crq vvz dt j n1, cst pn31 vbds dx n1 p-acp d cst pns31 vmd vvi po31 n1, r-crq ord vhd vvn po31 n1 p-acp dt n1 pp-f n1.
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For this Bread of Luxurie doth not only NONLATINALPHABET, as Aristotle speaks, corrupt our health, but doth aggravare animam, layeth a burden upon the soul, that she can neither take the wing,
For this Bred of Luxury does not only, as Aristotle speaks, corrupt our health, but does aggravare animam, Layeth a burden upon the soul, that she can neither take the wing,
p-acp d n1 pp-f n1 vdz xx av-j, c-acp np1 vvz, vvb po12 n1, p-acp vdz vvb fw-la, vvz dt n1 p-acp dt n1, cst pns31 vmb av-dx vvi dt n1,
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14298
and raise her self in the contemplation of God and his goodness, nor yet prompt the Eye or Hand or Tongue to do those offices for which they were created.
and raise her self in the contemplation of God and his Goodness, nor yet prompt the Eye or Hand or Tongue to do those Offices for which they were created.
cc vvi po31 n1 p-acp dt n1 pp-f np1 cc po31 n1, ccx av vvi dt n1 cc n1 cc n1 pc-acp vdi d n2 p-acp r-crq pns32 vbdr vvn.
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It makes her NONLATINALPHABET, weaker, saith Clemens, and NONLATINALPHABET, slower, NONLATINALPHABET, weak, sensless, stupid.
It makes her, Weaker, Says Clemens, and, slower,, weak, senseless, stupid.
pn31 vvz po31, jc, vvz np1, cc, jc,, j, j, j.
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For quorum corpora saginata, eorum animi in maciè, When the body is too full, streight leanness enters into the soul.
For quorum corpora saginata, Their animi in maciè, When the body is too full, straight leanness enters into the soul.
p-acp fw-la fw-la fw-la, fw-la fw-la p-acp fw-fr, c-crq dt n1 vbz av j, av-j n1 vvz p-acp dt n1.
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14301
I may seem perhaps to have divided this Bread with too sparing a hand. I will therefore give you the whole Loaf;
I may seem perhaps to have divided this Bred with too sparing a hand. I will Therefore give you the Whole Loaf;
pns11 vmb vvi av pc-acp vhi vvn d n1 p-acp av vvg dt n1. pns11 vmb av vvi pn22 dt j-jn n1;
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and more I cannot give you.
and more I cannot give you.
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And by Bread here we will understand that provision, that wealth, those necessaries which every particular mans calling requires,
And by Bred Here we will understand that provision, that wealth, those necessaries which every particular men calling requires,
cc p-acp n1 av pns12 vmb vvi d n1, cst n1, d n2-j r-crq d j ng1 n1 vvz,
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or which may fit that place which he bears either in Church or Common-wealth.
or which may fit that place which he bears either in Church or Commonwealth.
cc r-crq vmb vvi d n1 r-crq pns31 vvz av-d p-acp n1 cc n1.
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For I am not so strait-laced as to imagine that every Artificer should be furnisht as richly as a Noble-man,
For I am not so straitlaced as to imagine that every Artificer should be furnished as richly as a Nobleman,
p-acp pns11 vbm xx av j c-acp pc-acp vvi cst d n1 vmd vbi vvn a-acp av-j c-acp dt n1,
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or that every Nabal should make a feast like a King.
or that every Nabal should make a feast like a King.
cc cst d np1 vmd vvi dt n1 av-j dt n1.
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14307
Not the same measure and proportion for Joab the Captain of the Hoast and for David the King,
Not the same measure and proportion for Joab the Captain of the Host and for David the King,
xx dt d n1 cc n1 p-acp np1 dt n1 pp-f dt n1 cc p-acp np1 dt n1,
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14308
for Shaphan the Chancellour and for Josiah, for Gellio the Deputy and for Caesar the Emperour.
for Shaphan the Chancellor and for Josiah, for Gellio the Deputy and for Caesar the Emperor.
p-acp n1 dt n1 cc p-acp np1, p-acp np1 dt n1 cc p-acp np1 dt n1.
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14309
It is true, in many respects there is no difference between man and man, but all are equal.
It is true, in many respects there is no difference between man and man, but all Are equal.
pn31 vbz j, p-acp d n2 a-acp vbz dx n1 p-acp n1 cc n1, cc-acp d vbr j-jn.
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We have all one Father, who hath made of one bloud all nations of men. We have all one Father, who hath made of one blood all Nations of men.
pns12 vhb d crd n1, r-crq vhz vvn pp-f crd n1 d n2 pp-f n2.
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And as we are all made of one mold, so are we all bought with the same price.
And as we Are all made of one mould, so Are we all bought with the same price.
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The soul of him that sitteth on the throne cost Christ no more then did the soul of him that grindeth at the mill.
The soul of him that Sitteth on the throne cost christ no more then did the soul of him that grindeth At the mill.
dt n1 pp-f pno31 cst vvz p-acp dt n1 n1 np1 av-dx av-dc cs vdd dt n1 pp-f pno31 cst vvz p-acp dt n1.
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All are one in Christ Jesus. All Are one in christ jesus.
d vbr crd p-acp np1 np1.
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All true Christians have the same holy Spirit to sanctifie and guide them, all have an army of holy Angels to pitch their tents about them;
All true Christians have the same holy Spirit to sanctify and guide them, all have an army of holy Angels to pitch their tents about them;
d j np1 vhb dt d j n1 pc-acp vvi cc vvi pno32, d vhb dt n1 pp-f j n2 pc-acp vvi po32 n2 p-acp pno32;
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all are spiritual Kings and Priests; all are now vessels of grace, and shall hereafter be vessels of glory.
all Are spiritual Kings and Priests; all Are now vessels of grace, and shall hereafter be vessels of glory.
d vbr j n2 cc n2; d vbr av n2 pp-f n1, cc vmb av vbi n2 pp-f n1.
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14316
And at the day of doom the great Judge will not look who lieth in a winding-sheet,
And At the day of doom the great Judge will not look who lies in a winding-sheet,
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14317
and who in a sheet of lead;
and who in a sheet of led;
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14318
nor will he pardon this man because he was a King, and condemn that other because he was a Begger.
nor will he pardon this man Because he was a King, and condemn that other Because he was a Beggar.
ccx vmb pns31 vvi d n1 c-acp pns31 vbds dt n1, cc vvi d n-jn c-acp pns31 vbds dt n1.
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14319
Yet for all this, he hath made up his Church here not of Angels but of Men, who live in the world,
Yet for all this, he hath made up his Church Here not of Angels but of Men, who live in the world,
av p-acp d d, pns31 vhz vvn a-acp po31 n1 av xx pp-f n2 p-acp pp-f n2, r-crq vvb p-acp dt n1,
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and therefore must live under Government.
and Therefore must live under Government.
cc av vmb vvi p-acp n1.
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14321
Ecclesia non subvertit regna. The Church and Secular powers stand not in opposition, but so well sute and sort together that God hath left this as a blessing unto his Church,Ecclesia non Subvertit regna. The Church and Secular Powers stand not in opposition, but so well suit and sort together that God hath left this as a blessing unto his Church,
np1 pix j fw-la. dt n1 cc j n2 vvb xx p-acp n1, cc-acp av av n1 cc n1 av cst np1 vhz vvn d p-acp dt n1 p-acp po31 n1,
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and part of her dowry, That Kings should be her nursing fathers, and Queens her nursing mothers.
and part of her dowry, That Kings should be her nursing Father's, and Queen's her nursing mother's.
cc n1 pp-f po31 n1, cst n2 vmd vbi po31 j-vvg n2, cc n2 po31 j-vvg n2.
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14323
Now Kingdoms and Common-wealths cannot be governed and maintained unless there be a disparity of persons and places.
Now Kingdoms and Commonwealths cannot be governed and maintained unless there be a disparity of Persons and places.
av n2 cc n2 vmbx vbi vvn cc vvn cs pc-acp vbi dt n1 pp-f n2 cc n2.
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14324
It hath pleased God therefore to dispense his gifts in a wonderful variety amongst the children of men, that so they might be fitted for several professions and callings;
It hath pleased God Therefore to dispense his Gifts in a wondered variety among the children of men, that so they might be fitted for several professions and callings;
pn31 vhz vvn np1 av pc-acp vvi po31 n2 p-acp dt j n1 p-acp dt n2 pp-f n2, cst av pns32 vmd vbi vvn p-acp j n2 cc n2;
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14325
men of ordinary fashion and parts for lower and meaner vocations, to handle the Plough,
men of ordinary fashion and parts for lower and meaner vocations, to handle the Plough,
n2 pp-f j n1 cc n2 p-acp jc cc jc n2, pc-acp vvi dt vvb,
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or the Spade, or the Flail, or the Sheep-hook, to trade in the Shop, or to traffick by Sea,
or the Spade, or the Flail, or the Sheephook, to trade in the Shop, or to traffic by Sea,
cc dt n1, cc dt n1, cc dt n1, pc-acp vvi p-acp dt n1, cc pc-acp vvi p-acp n1,
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14327
or to serve in the Wars:
or to serve in the Wars:
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14328
but NONLATINALPHABET, as the Philosopher calleth men of more then ordinary endowments, choice, active persons, picked out of thousands, these deserve to become famous in their generations, to attend on Princes, to bear office in Court,
but, as the Philosopher calls men of more then ordinary endowments, choice, active Persons, picked out of thousands, these deserve to become famous in their generations, to attend on Princes, to bear office in Court,
cc-acp, c-acp dt n1 vvz n2 pp-f dc cs j n2, n1, j n2, vvn av pp-f crd, d vvb pc-acp vvi j p-acp po32 n2, pc-acp vvi p-acp n2, pc-acp vvi n1 p-acp n1,
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14329
or Camp, or Church, or Common-wealth. Sic opus est mundo: There is a necessity of disproportion between men and men. Nihil enim aequalitate ipsâ inaequalius;
or Camp, or Church, or Commonwealth. Sic opus est mundo: There is a necessity of disproportion between men and men. Nihil enim aequalitate ipsâ inaequalius;
cc n1, cc n1, cc n1. fw-la fw-la fw-la fw-la: pc-acp vbz dt n1 pp-f n1 p-acp n2 cc n2. fw-la fw-la fw-la fw-la fw-la;
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14330
For there is no greater disproportion in the world then in a body politick to have all the parts equal.
For there is no greater disproportion in the world then in a body politic to have all the parts equal.
p-acp pc-acp vbz dx jc n1 p-acp dt n1 av p-acp dt n1 j pc-acp vhi d dt n2 j-jn.
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14331
Being so, it cannot long subsist. Indeed some fantastick persons have long talkt of a Parity and Community:
Being so, it cannot long subsist. Indeed Some fantastic Persons have long talked of a Parity and Community:
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14332
but it is to make themselves supream, and the greatest Impropriators in the world.
but it is to make themselves supreme, and the greatest Impropriators in the world.
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14333
For were the world so weak as to yield to their holy counsel and advice, you should then see these ravenous Wolfes strip themselves of their lambsskins,
For were the world so weak as to yield to their holy counsel and Advice, you should then see these ravenous Wolves strip themselves of their lambsskins,
c-acp vbdr dt n1 av j c-acp pc-acp vvi p-acp po32 j n1 cc n1, pn22 vmd av vvi d j n2 vvb px32 pp-f po32 n2,
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and NONLATINALPHABET, openly, before the Sun and the People, invest themselves with that power which they cry down for Antichristian. Sint pares, protinus erunt superiores;
and, openly, before the Sun and the People, invest themselves with that power which they cry down for Antichristian. Sint pares, Immediately erunt Superiores;
cc, av-j, p-acp dt n1 cc dt n1, vvb px32 p-acp d n1 r-crq pns32 vvb a-acp p-acp jp. fw-la fw-la, fw-la fw-la fw-la;
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14335
Let them part stakes, and they will have all: Let them be your equals, they will soon be your superiors:
Let them part stakes, and they will have all: Let them be your equals, they will soon be your superiors:
vvb pno32 vvi n2, cc pns32 vmb vhi d: vvb pno32 vbi po22 vvz, pns32 vmb av vbi po22 n2-jn:
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14336
and give them but leave to stand on even ground with you, and they will before you can be aware of them lay you level with the ground.
and give them but leave to stand on even ground with you, and they will before you can be aware of them lay you level with the ground.
cc vvb pno32 p-acp n1 pc-acp vvi p-acp j n1 p-acp pn22, cc pns32 vmb p-acp pn22 vmb vbi j pp-f pno32 vvd pn22 vvb p-acp dt n1.
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14337
Now a Hezekiah is no better than a Senacherib, a Constantine than a Julian: every King is a Tyrant; every Bishop, Antichrist; no Guide, but the Spirit; no Court, but Heaven;
Now a Hezekiah is no better than a Sennacherib, a Constantine than a Julian: every King is a Tyrant; every Bishop, Antichrist; no Guide, but the Spirit; no Court, but Heaven;
av dt np1 vbz av-dx jc cs dt np1, dt np1 cs dt np1: d n1 vbz dt n1; d n1, np1; dx n1, cc-acp dt n1; dx n1, cc-acp n1;
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no lash, but that of Conscience: Meum and Tuum are harsh words in the Church.
no lash, but that of Conscience: Meum and Tuum Are harsh words in the Church.
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Almost of the mind of the Carpocratians in Clemens, who, because the Air was common, would have their Wives so too.
Almost of the mind of the Carpocratians in Clemens, who, Because the Air was Common, would have their Wives so too.
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Quid verba audio: These words are most notoriously false and deceitful.Quid verba audio: These words Are most notoriously false and deceitful.
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For did they once rerum potiri, could they but shift the scene, and return back cloath'd with that power and jurisdiction which they libel, their own writings, which most barbarously call for the bloud and lives of men for no other reason,
For did they once rerum potiri, could they but shift the scene, and return back clothed with that power and jurisdiction which they libel, their own writings, which most barbarously call for the blood and lives of men for no other reason,
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but because they cannot be fools enough to be of their opinion, shew what meek and gentle spirits we should find them.
but Because they cannot be Fools enough to be of their opinion, show what meek and gentle spirits we should find them.
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Now, No King, No Bishop, No Government; But then they will reign as Kings:
Now, No King, No Bishop, No Government; But then they will Reign as Kings:
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Their little fingers would be bigger then the most cruel Tyrants loyns; and we, who before did not feel so much as a scourge, by these unhallowed Saints should be whipped with Scorpions.
Their little fingers would be bigger then the most cruel Tyrants loins; and we, who before did not feel so much as a scourge, by these unhallowed Saints should be whipped with Scorpions.
po32 j n2 vmd vbi jc cs dt av-ds j ng1 n2; cc pns12, r-crq a-acp vdd xx vvi av av-d c-acp dt n1, p-acp d j n2 vmd vbi vvn p-acp n2.
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But I must not stray too far out of my way to follow Thieves.
But I must not stray too Far out of my Way to follow Thieves.
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I leave them to the mercy and justice of God, who in his due time will either work their conversion,
I leave them to the mercy and Justice of God, who in his due time will either work their conversion,
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or confound their devilish practices and machinations. To proceed then: God doth give every man his portion of bread.
or confound their devilish practices and machinations. To proceed then: God does give every man his portion of bred.
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He did so in the beginning of the world, before the Floud; he did so in the restitution of the world, after the Floud;
He did so in the beginning of the world, before the Flood; he did so in the restitution of the world, After the Flood;
pns31 vdd av p-acp dt n-vvg pp-f dt n1, p-acp dt n1; pns31 vdd av p-acp dt n1 pp-f dt n1, p-acp dt n1;
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when that which every man first laid hold on was made his possession, which none could wrest from him,
when that which every man First laid hold on was made his possession, which none could wrest from him,
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but by tort and violence and wrong.
but by tort and violence and wrong.
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Had men indeed retain'd that NONLATINALPHABET, that simplicity and planeness, which they had at first, they had contented themselves with the water of the springs and those fruits which the earth did naturally bring forth:
Had men indeed retained that, that simplicity and planeness, which they had At First, they had contented themselves with the water of the springs and those fruits which the earth did naturally bring forth:
vhd n2 av vvn cst, cst n1 cc n1, r-crq pns32 vhd p-acp ord, pns32 vhd vvn px32 p-acp dt n1 pp-f dt n2 cc d n2 r-crq dt n1 vdd av-j vvi av:
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But when this failed from the sons of men (as it was not of long continuance) then there was a necessity — signare & partiri limite campum, for every man to become a proprietary of that which fell unto him either by express covenant,
But when this failed from the Sons of men (as it was not of long Continuance) then there was a necessity — signare & partiri limit campum, for every man to become a proprietary of that which fell unto him either by express Covenant,
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and by division, or in a more silent manner by occupation. And this though God did not command, yet he hath set his seal to it, and made it authentick.
and by division, or in a more silent manner by occupation. And this though God did not command, yet he hath Set his seal to it, and made it authentic.
cc p-acp n1, cc p-acp dt av-dc j n1 p-acp n1. cc d c-acp np1 vdd xx vvi, av pns31 vhz vvn po31 n1 p-acp pn31, cc vvd pn31 j.
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He gives the land of Canaan to the Israelites.
He gives the land of Canaan to the Israelites.
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and what are all men but Men? Take away Envy, and the richest man is as low as the poor;
and what Are all men but Men? Take away Envy, and the Richest man is as low as the poor;
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He calls upon them to make their Hin and Ephah right. He calls false ballances an abomination. He pronounceth many woes against that Oppression which grinds the face of our neighbour.
He calls upon them to make their Hin and Ephah right. He calls false balances an abomination. He pronounceth many woes against that Oppression which grinds the face of our neighbour.
pns31 vvz p-acp pno32 pc-acp vvi po32 zz cc np1 j-jn. pns31 vvz j n2 dt n1. pns31 vvz d n2 p-acp d n1 r-crq vvz dt n1 pp-f po12 n1.
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He sends his Prophet to meet Ahab as he was going to take possession of Naboth's vineyard,
He sends his Prophet to meet Ahab as he was going to take possession of Naboth's vineyard,
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and to tell him that in the place where dogs did lick the bloud of Naboth, dogs should lick his bloud also.
and to tell him that in the place where Dogs did lick the blood of Naboth, Dogs should lick his blood also.
cc pc-acp vvi pno31 cst p-acp dt n1 c-crq n2 vdd vvi dt n1 pp-f np1, n2 vmd vvi po31 n1 av.
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And as it was then, so is it now, even in Christianity.
And as it was then, so is it now, even in Christianity.
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Every man hath his Bread, those possessions which fall unto him either by inheritance, or gift,
Every man hath his Bred, those possessions which fallen unto him either by inheritance, or gift,
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or purchase, or corporal labor and industry:
or purchase, or corporal labour and industry:
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Nor can any thing divide them from him but the hand of Violence, or his own hand,
Nor can any thing divide them from him but the hand of Violence, or his own hand,
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when Compassion and Charity stretch it forth to help his brother in distress.
when Compassion and Charity stretch it forth to help his brother in distress.
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And therefore St. Augustine tells us that the Church of God is formed ex divitum pauperúmque concordiâ, of the concord of these two, the Rich and the Poor;
And Therefore Saint Augustine tells us that the Church of God is formed ex Divitum pauperúmque concordiâ, of the concord of these two, the Rich and the Poor;
cc av n1 np1 vvz pno12 d dt n1 pp-f np1 vbz vvn fw-la fw-la fw-la fw-la, pp-f dt n1 pp-f d crd, dt j cc dt j;
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as Plato saith that Love had its being by the marriage of NONLATINALPHABET and NONLATINALPHABET, Abundance and Want. We read indeed that the first Christians had all things common: But this,
as Plato Says that Love had its being by the marriage of and, Abundance and Want. We read indeed that the First Christians had all things Common: But this,
c-acp np1 vvz d n1 vhd po31 n1 p-acp dt n1 pp-f cc, n1 cc vvb. pns12 vvb av cst dt ord np1 vhd d n2 j: p-acp d,
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though it were most laudable in them, doth no more bind us than the command Christ gave his Apostles doth, to have no shooes, to be content with one coat, &c. I will not press this further.
though it were most laudable in them, does no more bind us than the command christ gave his Apostles does, to have no shoes, to be content with one coat, etc. I will not press this further.
cs pn31 vbdr av-ds j p-acp pno32, vdz av-dx av-dc vvb pno12 av dt n1 np1 vvd po31 n2 vdz, p-acp vhb dx n2, p-acp vbb j p-acp crd n1, av pns11 vmb xx vvi d av-jc.
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For I do not love to quarrel for my Bread, and had rather want it then be too careful for it.
For I do not love to quarrel for my Bred, and had rather want it then be too careful for it.
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But this Bread, as it is ours, so is it PANIS CHRISTI, Christs Bread and patrimony.
But this Bred, as it is ours, so is it PANIS CHRIST, Christ Bred and patrimony.
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Panis Christi est perdulcis panis, could that Atheistical Norman say, The Bread of Christ is very sweet bread, when he sold the Bishopricks and Dignities of his Church.Panis Christ est perdulcis Paris, could that Atheistical Norman say, The Bred of christ is very sweet bred, when he sold the Bishoprics and Dignities of his Church.
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All that I intend is this, to shew that we may ask for all those necessaries which belong to our place and calling,
All that I intend is this, to show that we may ask for all those necessaries which belong to our place and calling,
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and that that wealth and provision which fits every mans person, either in Church or Commonwealth, is his Bread. The Kings Dominions, the Noble-mans Lordships, the Trades-mans wealth,
and that that wealth and provision which fits every men person, either in Church or Commonwealth, is his Bred. The Kings Dominions, the Nobleman's Lordship's, the Tradesman's wealth,
cc cst d n1 cc n1 r-crq vvz d ng1 n1, av-d p-acp n1 cc n1, vbz po31 n1. dt ng1 n2, dt ng1 n2, dt ng1 n1,
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and the Church-mans Tenth, Abrahams Jewels, Josephs ring and fine linnen, Davids changes of apparel, Jonathans purple, the Princes royal robes, the Nobles mantle, the Churches vestments, may all go under this name.
and the Churchman Tenth, Abrahams Jewels, Josephs ring and fine linen, Davids changes of apparel, Jonathans purple, the Princes royal robes, the Nobles mantle, the Churches vestments, may all go under this name.
cc dt ng1 ord, npg1 n2, np1 n1 cc j n1, npg1 n2 pp-f n1, npg1 j-jn, dt ng1 j n2, dt n2-j n1, dt ng1 n2, vmb d vvi p-acp d n1.
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A rich estate may be my Bread, and a mean estate may be my Bread: The one Contempt turns ino a stone; the other, Envy.
A rich estate may be my Bred, and a mean estate may be my Bred: The one Contempt turns Into a stone; the other, Envy.
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Tolle jactantiam, & quid sunt omnes homines nisi homines? Take away boasting and vain-glory,Take jactantiam, & quid sunt omnes homines nisi homines? Take away boasting and vainglory,
uh fw-la, cc fw-la fw-la fw-la fw-la fw-la fw-la? vvb av vvg cc n1,
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We know some disgrace in all ages hath been thrown on Wealth, as if it were more than Bread. But for the most part we may observe this hath rather proceeded from love than hatred of riches.
We know Some disgrace in all ages hath been thrown on Wealth, as if it were more than Bred. But for the most part we may observe this hath rather proceeded from love than hatred of riches.
pns12 vvb d n1 p-acp d n2 vhz vbn vvn p-acp n1, c-acp cs pn31 vbdr av-dc cs n1. cc-acp p-acp dt av-ds n1 pns12 vmb vvi d vhz av vvn p-acp n1 cs n1 pp-f n2.
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Many men have fallen upon the distast of them as Lovers upon dislike of their Mistresses,
Many men have fallen upon the distaste of them as Lovers upon dislike of their Mistress's,
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when they cannot fill and satisfie their desire;
when they cannot fill and satisfy their desire;
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they change it into deadly hatred, and think it revenge enough to execrate that which at first they doted on.
they change it into deadly hatred, and think it revenge enough to execrate that which At First they doted on.
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For certainly the Rich man may dispense his Bread as well as the Poor. Christ is poor in the begger, but the rich man relieveth him:
For Certainly the Rich man may dispense his Bred as well as the Poor. christ is poor in the beggar, but the rich man relieves him:
p-acp av-j dt j n1 vmb vvi po31 n1 c-acp av c-acp dt j. np1 vbz j p-acp dt n1, cc-acp dt j n1 vvz pno31:
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he is cold in the naked, but the rich man clothes him:
he is cold in the naked, but the rich man clothes him:
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he lies wounded by the way side, but the rich man hath oyl and wine to pour into his wounds,
he lies wounded by the Way side, but the rich man hath oil and wine to pour into his wounds,
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14383
and a piece of money to pay for his cure: he is imprisoned in the poor, but the rich man sets him at liberty.
and a piece of money to pay for his cure: he is imprisoned in the poor, but the rich man sets him At liberty.
cc dt n1 pp-f n1 pc-acp vvi p-acp po31 n1: pns31 vbz vvn p-acp dt j, cc-acp dt j n1 vvz pno31 p-acp n1.
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14384
We know men have feared Poverty more than Death; and yet there is indeed no such horror in it.
We know men have feared Poverty more than Death; and yet there is indeed no such horror in it.
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14385
It was happy to Tellus, affected of Diogenes, sought for by Crates, glorious to Epaminondas, just to Aristides.
It was happy to Tellus, affected of Diogenes, sought for by Crates, glorious to Epaminondas, just to Aristides.
pn31 vbds j pc-acp fw-la, vvn pp-f np1, vvn p-acp p-acp np1, j p-acp np1, j p-acp np1.
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It is that wealth which Christ entitled to happiness.
It is that wealth which christ entitled to happiness.
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It is a vain thing, and savours of great ingratitude, but a common errour in the world,
It is a vain thing, and savours of great ingratitude, but a Common error in the world,
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for men to think themselves contemptible in low places, to struggle and strive as if they were in fetters,
for men to think themselves contemptible in low places, to struggle and strive as if they were in fetters,
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and to complain as if they had not their Bread. Art thou called being a Servant? care not for it, saith St. Paul: For he that is a servant, may be the Lords free-man.
and to complain as if they had not their Bred. Art thou called being a Servant? care not for it, Says Saint Paul: For he that is a servant, may be the lords freeman.
cc pc-acp vvi c-acp cs pns32 vhd xx po32 n1. vb2r pns21 vvn vbg dt n1? vvb xx p-acp pn31, vvz n1 np1: c-acp pns31 cst vbz dt n1, vmb vbi dt n2 n1.
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And he that is poor, may be the Lords rich man, and confer that on Christ which the rich man cannot, his Patience and Contentation.
And he that is poor, may be the lords rich man, and confer that on christ which the rich man cannot, his Patience and Contentation.
cc pns31 cst vbz j, vmb vbi dt n2 j n1, cc vvi d p-acp np1 r-crq dt j n1 vmbx, po31 n1 cc n1.
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Perdidit paupertatem, qui nondum hoc didicit. He hath made no use of his Poverty who hath not learnt to be poor:Perdidit paupertatem, qui Nondum hoc Didicat. He hath made no use of his Poverty who hath not learned to be poor:
fw-la fw-la, fw-la fw-la fw-la fw-la. pns31 vhz vvn dx n1 pp-f po31 n1 r-crq vhz xx vvn pc-acp vbi j:
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14392
And he is bankrupt of his Riches who knows not how to abound.
And he is bankrupt of his Riches who knows not how to abound.
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He hath lost his Poverty who cannot make it Bread; and he hath cankred and corrupted his Wealth who makes it more. Thus may Poverty become riches; and the rich poor.
He hath lost his Poverty who cannot make it Bred; and he hath cankered and corrupted his Wealth who makes it more. Thus may Poverty become riches; and the rich poor.
pns31 vhz vvn po31 n1 r-crq vmbx vvi pn31 n1; cc pns31 vhz j-vvn cc vvn po31 n1 r-crq vvz pn31 av-dc. av vmb n1 vvi n2; cc dt j j.
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14394
Thus may we hold a community even in a propriety, and observe a just proportion in an equality.
Thus may we hold a community even in a propriety, and observe a just proportion in an equality.
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Some may have more Bread, but every man enough. Thus may our Bread be turned into Manna.
some may have more Bred, but every man enough. Thus may our Bred be turned into Manna.
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For as the Israelites gathered the Manna, so do we our daily bread: We gather it every man according to his eating;
For as the Israelites gathered the Manna, so do we our daily bred: We gather it every man according to his eating;
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every man according to the number of our persons, and dignity of our places; every man for them which are in his tents. every man according to the number of our Persons, and dignity of our places; every man for them which Are in his tents.
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The King hath his Omer and Measure; the Nobleman, his; the Priest, his; the Trades-man, his; the Landlord, his; and the Farmer, his:
The King hath his Omer and Measure; the Nobleman, his; the Priest, his; the Tradesman, his; the Landlord, his; and the Farmer, his:
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But when we mete it out, when we make use of that Bread which we pray for, he that gathereth much hath nothing over,
But when we meet it out, when we make use of that Bred which we pray for, he that gathereth much hath nothing over,
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and he that gathereth little hath no lack; and he that gathereth little hath no lack;
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but every man gathers according to his eating, prays for that proportion which his place in Church or Common-wealth exacteth.
but every man gathers according to his eating, prays for that proportion which his place in Church or Commonwealth exacteth.
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And thus much be spoken concerning the nature and extent of that which we are taught here in this Petition to pray for.
And thus much be spoken Concerning the nature and extent of that which we Are taught Here in this Petition to pray for.
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We should now pass along to that which follows, and more particularly enquire why it is called Ours, and why our daily bread. But this we shall begin with the next Term.
We should now pass along to that which follows, and more particularly inquire why it is called Ours, and why our daily bred. But this we shall begin with the next Term.
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The Seven and Thirtieth SERMON. PART. II. MATTH. VI. 11. Give us this day our daily Bread.
The Seven and Thirtieth SERMON. PART. II MATTHEW. VI. 11. Give us this day our daily Bred.
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WE have heretofore shewed you what is meant by Bread in this Petition.
WE have heretofore showed you what is meant by Bred in this Petition.
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We proceed now to enquire in the next place why we are taught to begg our bread, and to shew how it is ours. And we shall find it to be a question most necessary.
We proceed now to inquire in the next place why we Are taught to beg our bred, and to show how it is ours. And we shall find it to be a question most necessary.
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For, Possidentis melior est conditio in causa impari, is the worlds axiome; He that possesses any thing makes it his, though he have least right to it.
For, Possidentis melior est Condition in causa Impari, is the world's axiom; He that Possesses any thing makes it his, though he have least right to it.
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And though we call them Impropriators who detain the Church-patrimony in their Sacrilegious hands, yet most men are guilty of this crime,
And though we call them Impropriators who detain the Church-patrimony in their Sacrilegious hands, yet most men Are guilty of this crime,
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though their hands were never defiled with that pitch. Paul is ours, and Cephas is ours, and Christ is ours, and all is ours.
though their hands were never defiled with that pitch. Paul is ours, and Cephas is ours, and christ is ours, and all is ours.
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Christ is ours, when we crucifie him: The Prophets are ours, when we persecute them: The Apostles and Messengers of Christ are ours, when we rob and spoil them: christ is ours, when we crucify him: The prophets Are ours, when we persecute them: The Apostles and Messengers of christ Are ours, when we rob and spoil them:
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The bread of Deceit, the bread of Oppression, the bread of Idleness is ours: And, as Macrobius speaks of his book, Omne nostrum, & nihil nostrum;
The bred of Deceit, the bred of Oppression, the bred of Idleness is ours: And, as Macrobius speaks of his book, Omne nostrum, & nihil nostrum;
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All is ours, when nothing is ours.
All is ours, when nothing is ours.
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This word then, NOSTER, Our bread, is verbum vigilans, a word awake, full of fruitful admonitions, full of efficacy, to pull our hands out of our bosome to labour for our bread;
This word then, NOSTER, Our bred, is verbum vigilans, a word awake, full of fruitful admonitions, full of efficacy, to pull our hands out of our bosom to labour for our bred;
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to keep our hands from robbery and oppression from picking and stealing, from fraud and deceit, to stretch forth our hands to cast our bread upon the waters;
to keep our hands from robbery and oppression from picking and stealing, from fraud and deceit, to stretch forth our hands to cast our bred upon the waters;
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that so our Bread may be indeed ours; Ours, though Gods gift, even the work of our hands;
that so our Bred may be indeed ours; Ours, though God's gift, even the work of our hands;
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Ours, by lawful purchase and possession;Ours, by lawful purchase and possession;
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and Ours, that is, not Mine or Thine, but in commune, for the common good, the good of our brethren.
and Ours, that is, not Mine or Thine, but in commune, for the Common good, the good of our brothers.
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Otherwise, though the windows of heaven open and showre it down, though the Sword and the Bow bring it in as a prey,
Otherwise, though the windows of heaven open and shower it down, though the Sword and the Bow bring it in as a prey,
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though our Policy and Craft beat it upon any anvil, it is not ours: But the faster we hold it, the less it is ours.
though our Policy and Craft beatrice it upon any anvil, it is not ours: But the faster we hold it, the less it is ours.
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That Bread which we knead with the sweat of our brows;
That Bred which we knead with the sweat of our brows;
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that which we gain sinè fuco & fallaciis, more majorum, without fraud and cousenage, according to the simplicity of the antients and better times;
that which we gain sinè fuco & fallaciis, more majorum, without fraud and cozenage, according to the simplicity of the ancients and better times;
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that which we give and distribute to our brethren, that is truly our Bread.
that which we give and distribute to our brothers, that is truly our Bred.
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And first, we must not think, as he said of Victory, that this Bread will fall into our bosom, sedendo & votis, by sitting still,
And First, we must not think, as he said of Victory, that this Bred will fallen into our bosom, sedendo & Votis, by sitting still,
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and wishing for it? We are wont to feed our selves with this vain conceit both in spiritual and temporal matters.
and wishing for it? We Are wont to feed our selves with this vain conceit both in spiritual and temporal matters.
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When we read of the sudden and strange conversion of Paul and some others, and how Solomons great wisdom cost him but the price of his prayers, we are too apt to think that it may be so with us, that we may be happy and virtuous sine pulvere & sole, without enduring either wind or weather;
When we read of the sudden and strange conversion of Paul and Some Others, and how Solomons great Wisdom cost him but the price of his Prayers, we Are too apt to think that it may be so with us, that we may be happy and virtuous sine pulvere & sole, without enduring either wind or weather;
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that though we strive not at all, yet the Grace of God will be sufficient for us. And this conceit hath brought that poverty and leanness into many mens souls, which we may bewail with tears of bloud,
that though we strive not At all, yet the Grace of God will be sufficient for us. And this conceit hath brought that poverty and leanness into many men's Souls, which we may bewail with tears of blood,
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but not remove with a floud of eloquence;
but not remove with a flood of eloquence;
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it having taken so deep root, that when we cry it down, we are counted bringers in of new Doctrine,
it having taken so deep root, that when we cry it down, we Are counted bringers in of new Doctrine,
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and are rather wondred at than believed.
and Are rather wondered At than believed.
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The same conceit is alike dangerous in the things of this life, which are Gods blessings as well as the other,
The same conceit is alike dangerous in the things of this life, which Are God's blessings as well as the other,
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though but of his left hand. Metellus in Gellius speaks indeed but like an heathen man, who knew not God:
though but of his left hand. Metellus in Gellius speaks indeed but like an heathen man, who knew not God:
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but we may gather instruction from his words: Dii immortales plurimum possunt; sed non plus velle nobis debent quà m parentes;
but we may gather instruction from his words: Gods immortales plurimum possunt; sed non plus velle nobis debent quà m Parents;
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The Gods, saith he, can do all things for us;
The God's, Says he, can do all things for us;
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but there is no reason they should wish more good to us than our parents do. but there is no reason they should wish more good to us than our Parents do.
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Now parents, if their children persevere stubbornly in evil courses, in idleness and prodigality, do not still supply them,
Now Parents, if their children persevere stubbornly in evil courses, in idleness and prodigality, do not still supply them,
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but disinherit them of all. So saith he. Iisdem Deos propitios esse aequum est, qui sibi adversarii non sunt;
but disinherit them of all. So Says he. Iisdem Gods propitios esse Aequum est, qui sibi Adversaries non sunt;
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We cannot in common equity expect that God should be propitious and favourable to those who are enemies to themselves;
We cannot in Common equity expect that God should be propitious and favourable to those who Are enemies to themselves;
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that he should make him sober who in the very act of drunkenness makes a godly prayer;
that he should make him Sobrium who in the very act of Drunkenness makes a godly prayer;
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that he should make him just, who doth but desire it; or him honest, who resolves to be a knave.
that he should make him just, who does but desire it; or him honest, who resolves to be a knave.
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To apply it to our present purpose;
To apply it to our present purpose;
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We cannot expect that God should give him a plenteous harvest who will not plow for cold, that he should reach him food who will not pluck his hand out of his bosome to receive it,
We cannot expect that God should give him a plenteous harvest who will not blow for cold, that he should reach him food who will not pluck his hand out of his bosom to receive it,
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or give him bread who will not labor for it, qui neque pluviam neque solis aestum sentit, who neither feels the rain nor the heat of the sun.
or give him bred who will not labour for it, qui neque pluviam neque solis aestum Sentit, who neither feels the rain nor the heat of the sun.
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Nunquid ideo non debet homo facere quod debet, quia Deus facit quod vult? Those fruits of the earth, which as the Civilians speak, are not industriales, but naturales, which Nature brings forth out of the womb of the earth without the midwifery of mans Industry,Whether ideo non debet homo facere quod debet, quia Deus facit quod vult? Those fruits of the earth, which as the Civilians speak, Are not industriales, but Naturals, which Nature brings forth out of the womb of the earth without the midwifery of men Industry,
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even those come not forth so kindly and plentifully without our labur.
even those come not forth so kindly and plentifully without our labour.
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We dress and prune and dung our plants, or else our Autumn will not answer our hopes.
We dress and prune and dung our plants, or Else our Autumn will not answer our hope's.
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Look upon the vineyard of the slothful;
Look upon the vineyard of the slothful;
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It is all grown over with thorns, and nettles cover the face of it. The worm doth eat their Plants, and the locust consume them. It is all grown over with thorns, and nettles cover the face of it. The worm does eat their Plants, and the locust consume them.
pn31 vbz av-d vvn a-acp p-acp n2, cc n2 vvb dt n1 pp-f pn31. dt n1 vdz vvi po32 n2, cc dt n1 vvb pno32.
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Therefore Labor comes sub necessitate praecepti, saith Aquinas, under the binding necessity of a law;
Therefore Labour comes sub necessitate Precepts, Says Aquinas, under the binding necessity of a law;
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It is not only a bare and naked condition without which we shall not have our food and raiment;
It is not only a bore and naked condition without which we shall not have our food and raiment;
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but is enjoyned as a duty, that we may have them. And he giveth the reason;
but is enjoined as a duty, that we may have them. And he gives the reason;
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Quod ordinatur ad finem, Ã fine necessitatem habet; Quod ordinatur ad finem, Ã fine necessitatem habet;
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That which is ordained to an end, hath a necessity from that end to which it is ordained.
That which is ordained to an end, hath a necessity from that end to which it is ordained.
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And if that be necessary, it is also necessary. If we will live, we must eat;
And if that be necessary, it is also necessary. If we will live, we must eat;
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and if we will eat, we must labor. He that will not labor, let him not eat, saith the Apostle.
and if we will eat, we must labour. He that will not labour, let him not eat, Says the Apostle.
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It is true, Man liveth not by bread only, but by the word of his mouth, by his blessing, that strengthneth it.
It is true, Man lives not by bred only, but by the word of his Mouth, by his blessing, that strengtheneth it.
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The blessing of the Lord, that is it which maketh rich. But he that blesseth thy basket and thy bread, requires thy labor: The blessing of the Lord, that is it which makes rich. But he that Blesses thy basket and thy bred, requires thy labour:
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And he will first bless thy labor, that it shall bring thee in plenty of Bread;
And he will First bless thy labour, that it shall bring thee in plenty of Bred;
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and thy Bread, that it may nourish thee. He will make thy labor fruitful, and thy Bread a staff.
and thy Bred, that it may nourish thee. He will make thy labour fruitful, and thy Bred a staff.
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All Christian Common-wealths should be the Israels of God:
All Christian Commonwealths should be the Israel's of God:
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and in his Israel as he promised there should be some poor on whom to exercise charity,
and in his Israel as he promised there should be Some poor on whom to exercise charity,
cc p-acp po31 np1 p-acp pns31 vvd pc-acp vmd vbi d j p-acp ro-crq pc-acp vvi n1,
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so he ordained there should be no lazy idle begger, as some understand that Deut. 15. 4. NONLATINALPHABET, Let there be no begger in the Common-wealth, saith Plato in his Book De Legibus, where he gives the most exact Idea of a Republick.
so he ordained there should be no lazy idle beggar, as Some understand that Deuteronomy 15. 4., Let there be no beggar in the Commonwealth, Says Plato in his Book De Legibus, where he gives the most exact Idea of a Republic.
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The Civil Laws have flat constitutions against Idleness, in the Titles DE MENDICANTIBUS NON INVALIDIS, Of strong and sturdy Vagabonds.
The Civil Laws have flat constitutions against Idleness, in the Titles DE MENDICANTIBUS NON INVALIDIS, Of strong and sturdy Vagabonds.
dt j n2 vhb j n2 p-acp n1, p-acp dt n2 fw-fr fw-la fw-fr np1, pp-f j cc j n2.
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The Athenians punisht Sloth in publick, ut facinorosae ità erubescendae ream culpae, as a most odious and shameful crime.
The Athenians punished Sloth in public, ut facinorosae ità erubescendae ream Culpae, as a most odious and shameful crime.
dt njp2 vvd np1 p-acp j, fw-la fw-la fw-la fw-la n1 fw-la, p-acp dt av-ds j cc j n1.
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And amongst the Romans, siquis agrum indiligenter curabat, non sine poena fuit;
And among the Roman, siquis agrum indiligenter curabat, non sine poena fuit;
cc p-acp dt njp2, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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He that did not manure his ground, or not dress his vineyard, came under the authority of the Censors.
He that did not manure his ground, or not dress his vineyard, Come under the Authority of the Censors.
pns31 cst vdd xx vvi po31 n1, cc xx vvi po31 n1, vvd p-acp dt n1 pp-f dt n2.
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Nay, siquis equum habuit gracilentum, saith Gellius, if any man had but a lean horse, he was streight noted and censured for negligence.
Nay, siquis Equum Habuit gracilentum, Says Gellius, if any man had but a lean horse, he was straight noted and censured for negligence.
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In the art of Tillage and Husbandry not only private men, but those also who had born office in the Common-wealth of Rome did exercise themselves.
In the art of Tillage and Husbandry not only private men, but those also who had born office in the Commonwealth of Rome did exercise themselves.
p-acp dt n1 pp-f n1 cc n1 xx av-j j n2, cc-acp d av r-crq vhd vvn n1 p-acp dt n1 pp-f np1 vdd vvi px32.
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The Curii, the Coruncani, the Fabricii, after conquests and triumphs, inter aratra vivebant; & nè virtus quiete languesceret, triumphales senes rusticabantur, as Latinus Pacatus speaks; They went to the plough;
The Curii, the Coruncani, the Fabricii, After conquests and Triumphos, inter aratra vivebant; & nè virtus quiet languesceret, triumphales senes rusticabantur, as Latinus Pacatus speaks; They went to the plough;
dt np1, dt np1, dt np1, p-acp n2 cc n2, fw-la fw-la fw-la; cc fw-la fw-la j-jn fw-la, ng1 n1 fw-la, p-acp np1 np1 vvz; pns32 vvd p-acp dt n1;
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and, that their virtue might not faint and languish through idleness and luxury, they left the City,
and, that their virtue might not faint and languish through idleness and luxury, they left the city,
cc, cst po32 n1 vmd xx j cc vvi p-acp n1 cc n1, pns32 vvd dt n1,
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and betook themselves to their Country-labors, more happy and glorious at their Farms than in the Capitol.
and betook themselves to their Country-labors, more happy and glorious At their Farms than in the Capitol.
cc vvd px32 p-acp po32 n2, av-dc j cc j p-acp po32 n2 cs p-acp dt n1.
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Hence old Cato in the beginning of his Book De re rusticâ tells us, Virum bonum cùm laudabant, ità laudabant, BONUM AGRICOLAM, BONUM COLONUM;
Hence old Cato in the beginning of his Book De re rusticâ tells us, Virum bonum cùm laudabant, ità laudabant, BONUM AGRICOLAM, BONUM COLONUM;
av j np1 p-acp dt n-vvg pp-f po31 n1 fw-fr fw-mi fw-la vvz pno12, fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la np1, fw-la np1;
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When they commended a good man, they would say he was a good husband-man. We read of the Indian Gymnosophists in Apuleius;
When they commended a good man, they would say he was a good husbandman. We read of the Indian Gymnosophists in Apuleius;
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that when for dinner the table was spread, the Masters called the younger men, and askt them what good they had done à lucis ortu ad illud diei, from the rising of the Sun to that time of the day. One replies that he had been an umpire or arbitratour between two that had fallen out, and had made them friends;
that when for dinner the table was spread, the Masters called the younger men, and asked them what good they had done à lucis ortu ad illud Die, from the rising of the Sun to that time of the day. One replies that he had been an umpire or arbitrator between two that had fallen out, and had made them Friends;
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another, that he had obeyed the command of his parents, and been busie in what they imployed him;
Another, that he had obeyed the command of his Parents, and been busy in what they employed him;
j-jn, cst pns31 vhd vvn dt n1 pp-f po31 n2, cc vbn j p-acp r-crq pns32 vvd pno31;
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a third, that he had gained some new conclusion. Qui nihil affert cur prandeat, extruditur impransus;
a third, that he had gained Some new conclusion. Qui nihil affert cur prandeat, extruditur impransus;
dt ord, cst pns31 vhd vvn d j n1. fw-la fw-la vvn n1 j, fw-la fw-la;
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He that could bring nothing why he should sit down, was thrust out without a dinner.
He that could bring nothing why he should fit down, was thrust out without a dinner.
pns31 cst vmd vvi pix q-crq pns31 vmd vvi a-acp, vbds vvn av p-acp dt n1.
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14478
Behold here a plain interpretation of St. Pauls words made by those who never heard of Christ.
Behold Here a plain Interpretation of Saint Paul's words made by those who never herd of christ.
vvb av dt j n1 pp-f n1 npg1 n2 vvn p-acp d r-crq av-x vvd pp-f np1.
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For if Scripture were silent, Reason it self will suggest thus much, that it is fit that Drowsiness should be clothed with raggs, and that the idle soul should suffer hunger.
For if Scripture were silent, Reason it self will suggest thus much, that it is fit that Drowsiness should be clothed with rags, and that the idle soul should suffer hunger.
p-acp cs n1 vbdr j, vvb pn31 n1 vmb vvi av av-d, cst pn31 vbz j cst n1 vmd vbi vvn p-acp n2, cc d dt j n1 vmd vvi n1.
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He that will not work in his youth, suae senectuti acriorem hiemem parat, could the Comedian say, must needs expect a most sharp winter in his age.
He that will not work in his youth, suae senectuti acriorem hiemem parat, could the Comedian say, must needs expect a most sharp winter in his age.
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If I thought the Sluggard would hear me, I would tell him that his laziness dulls and slugs his prayers, that they cannot mount to heaven to bring down any blessing;
If I Thought the Sluggard would hear me, I would tell him that his laziness dulls and slugs his Prayers, that they cannot mount to heaven to bring down any blessing;
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that he gives himself the lye whilst he prays, Give us our bread; that though he have bread,
that he gives himself the lie while he prays, Give us our bred; that though he have bred,
cst pns31 vvz px31 dt n1 cs pns31 vvz, vvb pno12 po12 n1; cst cs pns31 vhb n1,
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and more than enough, yet his idleness turns it into stones and gravel, and fills him with the gall of asps;
and more than enough, yet his idleness turns it into stones and gravel, and fills him with the Gall of asps;
cc av-dc cs av-d, av po31 n1 vvz pn31 p-acp n2 cc n1, cc vvz pno31 p-acp dt n1 pp-f n2;
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that he eateth not his own bread, because that he eateth was not gotten with the work of his own hands and the sweat of his own face;
that he Eateth not his own bred, Because that he Eateth was not got with the work of his own hands and the sweat of his own face;
cst pns31 vvz xx po31 d n1, c-acp cst pns31 vvz vbds xx vvn p-acp dt n1 pp-f po31 d n2 cc dt n1 pp-f po31 d n1;
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that, though he spoil not those who pass by, and take their purse by force and violence,
that, though he spoil not those who pass by, and take their purse by force and violence,
cst, cs pns31 vvb xx d r-crq vvb p-acp, cc vvi po32 n1 p-acp n1 cc n1,
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yet he is a thief and a robber.
yet he is a thief and a robber.
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He is a Thief, say the Civilians, qui rem contractat alienam, who handleth that which is none of his.
He is a Thief, say the Civilians, qui remembering contractat alienam, who handleth that which is none of his.
pns31 vbz dt n1, vvb dt n2-jn, fw-fr vvg vvi fw-la, r-crq vvz d r-crq vbz pix pp-f png31.
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Nay, the Antients were so strict as to reckon him in the number qui mutuo ad aliam rem atque accepit usus est, who useth that which he borrows to another purpose then for which it is lent him.
Nay, the Ancients were so strict as to reckon him in the number qui mutuo ad aliam remembering atque accepit usus est, who uses that which he borrows to Another purpose then for which it is lent him.
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Certainly then the Sluggard may be arraigned and condemned as guilty of Robbery:
Certainly then the Sluggard may be arraigned and condemned as guilty of Robbery:
av-j av dt n1 vmb vbi vvn cc vvn p-acp j pp-f n1:
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For he rosteth that which he never took in hunting, and eateth that bread which cost him no labor.
For he roasteth that which he never took in hunting, and Eateth that bred which cost him no labour.
c-acp pns31 vvz cst r-crq pns31 av-x vvd p-acp vvg, cc vvz d n1 r-crq vvd pno31 dx n1.
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He is Felo de se, and robbeth himself.
He is Fellow de se, and robbeth himself.
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14492
For though he be rich and have store of bread, yet his Laziness will moulder it to nothing, will shake the very foundation of his estate,
For though he be rich and have store of bred, yet his Laziness will moulder it to nothing, will shake the very Foundation of his estate,
p-acp cs pns31 vbb j cc vhb n1 pp-f n1, av po31 n1 vmb vvi pn31 p-acp pix, vmb vvi dt j n1 pp-f po31 n1,
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and undoubtedly bring him to beggery. He robs also the Common-wealth:
and undoubtedly bring him to beggary. He robs also the Commonwealth:
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14494
For a most true axiome it is, Interest reipublicae ut quis re suâ bene utatur, every mans careful husbanding of his private estate is advantageous to the whole body publick.
For a most true axiom it is, Interest reipublicae ut quis re suâ bene utatur, every men careful husbanding of his private estate is advantageous to the Whole body public.
c-acp dt av-ds j n1 pn31 vbz, n1 fw-la fw-la fw-la fw-mi fw-la fw-la fw-la, d ng1 j n1 pp-f po31 j n1 vbz j p-acp dt j-jn n1 j.
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Yea, the Sluggard robbeth his own soul.
Yea, the Sluggard robbeth his own soul.
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So that they left not the world for Christ, but under pretense of Christ they gained the world, NONLATINALPHABET, as Nazianzene speaks.
So that they left not the world for christ, but under pretense of christ they gained the world,, as Nazianzene speaks.
av cst pns32 vvd xx dt n1 p-acp np1, cc-acp p-acp n1 pp-f np1 pns32 vvd dt n1,, c-acp np1 vvz.
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14496
For Slothfulness casts him into so deep a sleep, that it may be said of him as St. Paul saith of the wanton widow, He is dead while he liveth.
For Slothfulness Cast him into so deep a sleep, that it may be said of him as Saint Paul Says of the wanton widow, He is dead while he lives.
p-acp n1 vvz pno31 p-acp av j-jn dt n1, cst pn31 vmb vbi vvn pp-f pno31 c-acp n1 np1 vvz pp-f dt j-jn n1, pns31 vbz j cs pns31 vvz.
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Men and brethren are these things so? Must we labour with our hands the thing that is good? Must our Hand be busie as well as our Tongue? If we work not, are we guilty of theft & rapine? How many then are there in the world who have food enough, Men and brothers Are these things so? Must we labour with our hands the thing that is good? Must our Hand be busy as well as our Tongue? If we work not, Are we guilty of theft & rapine? How many then Are there in the world who have food enough,
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& yet eat not their own bread? First, those cloistred Monks and Friars who have left the World,
& yet eat not their own bred? First, those cloistered Monks and Friars who have left the World,
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but it is as many men leave Virtue and Learning, not that they hate and loath either,
but it is as many men leave Virtue and Learning, not that they hate and loath either,
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but because NONLATINALPHABET, the way that leads to them is hard and rough, because they cannot be obtained without sweat and industry.
but Because, the Way that leads to them is hard and rough, Because they cannot be obtained without sweat and industry.
cc-acp c-acp, dt n1 cst vvz p-acp pno32 vbz j cc j, c-acp pns32 vmbx vbi vvn p-acp n1 cc n1.
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We may truly say with Luther, Monachos igna via fecit. I speak not of those antient Monks who lived upon the labor of their hands, such as St. Augustine describes Lib. 1. De moribus Ecclesiae, who had so far estranged themselves from the world that to some they seemed res humanas plùs quà m oportet deseruisse, to have exceeded and done more than they ought.
We may truly say with Luther, Monachos Ignatius via fecit. I speak not of those ancient Monks who lived upon the labour of their hands, such as Saint Augustine describes Lib. 1. De moribus Ecclesiae, who had so Far estranged themselves from the world that to Some they seemed Rest humanas plùs quà m oportet deseruisse, to have exceeded and done more than they ought.
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Yet notwithstanding they laboured hard in manual trades, brought what they had wrought to those whom they called their Deans, that that which before had cost them so much labor, might not now put them to the business of a thought.
Yet notwithstanding they laboured hard in manual trades, brought what they had wrought to those whom they called their Deans, that that which before had cost them so much labour, might not now put them to the business of a Thought.
av c-acp pns32 vvd av-j p-acp j n2, vvd r-crq pns32 vhd vvn p-acp d r-crq pns32 vvd po32 np1, cst d r-crq a-acp vhd vvn pno32 av d n1, vmd xx av vvi pno32 p-acp dt n1 pp-f dt n1.
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NONLATINALPHABET, by spinning and making of cloth, they provided for themselves and for the poor, usquè adeò ut onerarias etiam naves in ea loca mitterent quae inopes incolunt, insomuch that NONLATINALPHABET, bringing their works to perfection, they laded whole ships with the works of their hands,
, by spinning and making of cloth, they provided for themselves and for the poor, usquè adeò ut onerarias etiam naves in ea loca mitterent Quae Inopes incolunt, insomuch that, bringing their works to perfection, they jaded Whole ships with the works of their hands,
, p-acp vvg cc vvg pp-f n1, pns32 vvd p-acp px32 cc p-acp dt j, fw-fr fw-la fw-la fw-la fw-la n2 p-acp fw-la fw-mi fw-la fw-la n2 fw-la, av d, vvg po32 n2 p-acp n1, pns32 j-vvn j-jn n2 p-acp dt n2 pp-f po32 n2,
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and conveyed them to those places where the needy did inhabit. No:
and conveyed them to those places where the needy did inhabit. No:
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I am so far from censuring these that I wish every rich mans house were such a Monastery.
I am so Far from censuring these that I wish every rich men house were such a Monastery.
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14506
But those who came after bore the name of Monks, but indeed had nothing but the name;
But those who Come After boar the name of Monks, but indeed had nothing but the name;
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umbraculo malae disciplinae se contegentes, saith Augustine, Lib. De opere Monachorum; covering their idleness and luxury under the shadow and covert of a Monastical life and solitary devotion;umbraculo Malae Discipline se contegentes, Says Augustine, Lib. De Opere Monachorum; covering their idleness and luxury under the shadow and covert of a Monastical life and solitary devotion;
fw-la fw-la fw-la fw-la fw-la, vvz np1, np1 fw-fr fw-la fw-la; vvg po32 n1 cc n1 p-acp dt n1 cc n1 pp-f dt j n1 cc j n1;
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under pretence of poverty seizing into their hands the wealth and riches of the world;
under pretence of poverty seizing into their hands the wealth and riches of the world;
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removing themselves from barren places into the fattest places of the Land, from solitary Desarts into most frequented Cities;
removing themselves from barren places into the Fattest places of the Land, from solitary Deserts into most frequented Cities;
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turning their poor Cottages into stately Palaces, their true fasting into formalizing and partial abstinence:
turning their poor Cottages into stately Palaces, their true fasting into formalizing and partial abstinence:
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where this disease may dwell which is so dangerous both to our present and future estate.
where this disease may dwell which is so dangerous both to our present and future estate.
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14512
Therefore they were justly misliked both by St. Hierome, in his Epistle to Rusticus, and by St. Augustine in his work before mentioned.
Therefore they were justly misliked both by Saint Jerome, in his Epistle to Rusticus, and by Saint Augustine in his work before mentioned.
av pns32 vbdr av-j vvn d p-acp n1 np1, p-acp po31 n1 p-acp np1, cc p-acp n1 np1 p-acp po31 n1 a-acp vvn.
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And this their lazy Devotion they maintained by Scripture.
And this their lazy Devotion they maintained by Scripture.
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They had read that the fowls of the air neither sow nor reap, and thence they defended not only their Sloth but also their Pride and Arrogance.
They had read that the fowls of the air neither sow nor reap, and thence they defended not only their Sloth but also their Pride and Arrogance.
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It is true, saith the Father, the fowls of the ayr neither sow nor reap: It is true, Says the Father, the fowls of the air neither sow nor reap:
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but why do they not read forward, nec congregant in apothecas, nor carry into the barn? Will they be like the fowls? Why then do they fill their garners with other mens labors? Hoc aves non faciunt;but why do they not read forward, nec congregant in apothecas, nor carry into the barn? Will they be like the fowls? Why then do they fill their garners with other men's labors? Hoc aves non faciunt;
cc-acp q-crq vdb pns32 xx vvn av-j, fw-la fw-la p-acp fw-la, ccx vvi p-acp dt n1? n1 pns32 vbb av-j dt n2? uh-crq av vdb pns32 vvi po32 n2 p-acp j-jn ng2 n2? fw-la n2 fw-fr fw-la;
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The birds do not thus, cur molunt & coquunt? Why do they grind and boyl their corn? This the birds do not do. The Birds do not thus, cur molunt & coquunt? Why do they grind and boil their corn? This the Birds do not do.
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Why do they lay up for the morrow? why do they invent delicate dishes? This the birds do not do.
Why do they lay up for the morrow? why do they invent delicate Dishes? This the Birds do not do.
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In Idleness they will be Birds, or Lilies, or any thing; but in luxury and gluttony NONLATINALPHABET, beasts, yea, worse than any beast.
In Idleness they will be Birds, or Lilies, or any thing; but in luxury and gluttony, beasts, yea, Worse than any beast.
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They pretend they imploy their time in reading of Scripture;
They pretend they employ their time in reading of Scripture;
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and do they not find in the Scripture that he that will not labor shall not eat? What folly and perversity is this, under pretense to have time to read, to take no time to obey any truth that they do read? and do they not find in the Scripture that he that will not labour shall not eat? What folly and perversity is this, under pretense to have time to read, to take no time to obey any truth that they do read?
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But to let these pass, as out of our Horizon;
But to let these pass, as out of our Horizon;
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another sort of Christians there are who, though they labour for their Bread, because they love it well,
Another sort of Christians there Are who, though they labour for their Bred, Because they love it well,
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though they rise up early, and lye down late, and eat the bread of sorrow, to gain that bread which perisheth, yet do not think that God is thereby served,
though they rise up early, and lie down late, and eat the bred of sorrow, to gain that bred which Perishes, yet do not think that God is thereby served,
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but conceive that he rewards our labour only with Bread.
but conceive that he rewards our labour only with Bred.
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They cannot thrive, they think, unless twice or thrice in the week they leave their Shop and go up to the Temple;
They cannot thrive, they think, unless twice or thrice in the Week they leave their Shop and go up to the Temple;
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what? with the Pharisee, to pray? No; but with the Hypocrite to hear a Sermon.
what? with the Pharisee, to pray? No; but with the Hypocrite to hear a Sermon.
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Without this ear-devotion they cannot thrive. And indeed many, we see, thrive not because of this;
Without this ear-devotion they cannot thrive. And indeed many, we see, thrive not Because of this;
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and so starve the whole body to feed and delight the ear.
and so starve the Whole body to feed and delight the ear.
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They call it Devotion, but it is the wantonness and luxury of the Ear, which wasts their Devotion,
They call it Devotion, but it is the wantonness and luxury of the Ear, which wasts their Devotion,
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and at last their Wealth, and many times makes them sell their Bibles to buy their Bread.
and At last their Wealth, and many times makes them fell their Bibles to buy their Bred.
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So that Demosthenes counsel may seem here very seasonable, NONLATINALPHABET, to do the first cure upon the ear;
So that Demosthenes counsel may seem Here very seasonable,, to do the First cure upon the ear;
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I speak not this to disharten or discountenance any who are frequent hearers of the Word, who thirst and hunger after this spiritual food;
I speak not this to dishearten or discountenance any who Are frequent hearers of the Word, who thirst and hunger After this spiritual food;
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I know, as the Wise-man speaks, that God hath given us eyes, and ears, and a heart to understand.
I know, as the Wiseman speaks, that God hath given us eyes, and ears, and a heart to understand.
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And I approve that of Tertullian, Vera ornamenta aurium, voces Dei, that the best Jewels we can hang in our ears are the words and oracles of God.
And I approve that of Tertullian, Vera Ornamenta aurium, voces Dei, that the best Jewels we can hang in our ears Are the words and oracles of God.
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And we are so far from condemning of frequent hearing, that when you fill the Church,
And we Are so Far from condemning of frequent hearing, that when you fill the Church,
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though we cannot see your hearts, yet we make it a great part of our glory and joy.
though we cannot see your hearts, yet we make it a great part of our glory and joy.
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But give me leave to tell you;
But give me leave to tell you;
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Religion is not confined to the Ear, nor is it a prisoner to so narrow compass as to be shut up in the Temple.
Religion is not confined to the Ear, nor is it a prisoner to so narrow compass as to be shut up in the Temple.
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If you will entertain her, she will come and dwell with you in your private houses and shops;
If you will entertain her, she will come and dwell with you in your private houses and shops;
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She will walk with you in the streets and fields, sit down with you at your meals, lye down with you in your beds,
She will walk with you in the streets and fields, fit down with you At your meals, lie down with you in your Beds,
pns31 vmb vvi p-acp pn22 p-acp dt n2 cc n2, vvb a-acp p-acp pn22 p-acp po22 n2, vvb a-acp p-acp pn22 p-acp po22 n2,
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and rise up with you in the morning.
and rise up with you in the morning.
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The Husband-man, whilst he holds his plow, may chant forth a Hallelujah: They they work with their hands may sing the songs of Sion, & ipsum laborem tanquam divino celeusmate consolari, and ease their labors and rowse up their spirits with this heavenly noyse,
The Husbandman, while he holds his blow, may chant forth a Hallelujah: They they work with their hands may sing the songs of Sion, & ipsum laborem tanquam divino celeusmate consolari, and ease their labors and rouse up their spirits with this heavenly noise,
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as the mariners do when they draw up the anchor.
as the Mariners do when they draw up the anchor.
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Religion will sit with the King in his throne, and with the Judge on the bench:
Religion will fit with the King in his throne, and with the Judge on the bench:
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It will accompany the Preacher as well in his Study as in the Pulpit, and the Trades-man as well in his Shop as in the Church.
It will accompany the Preacher as well in his Study as in the Pulpit, and the Tradesman as well in his Shop as in the Church.
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It is a dangerous error to think that when we sweat in our trade and calling we do not serve God,
It is a dangerous error to think that when we sweat in our trade and calling we do not serve God,
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and that we are not holy but in the Church.
and that we Are not holy but in the Church.
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Nothing can defile and pollute the inward man but an impure and impious life and conversation. To take off this imputation:
Nothing can defile and pollute the inward man but an impure and impious life and Conversation. To take off this imputation:
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As the Devil culls out his disciples when they are idle, so our Saviour chose his when they were busie at their trade, either casting or else mending their nets.
As the devil culls out his Disciples when they Are idle, so our Saviour chosen his when they were busy At their trade, either casting or Else mending their nets.
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Nay, he himself stooped to a trade, and was a Carpenter, or, as Justin Martyr tells us, a Plough â–ª wright:
Nay, he himself stooped to a trade, and was a Carpenter, or, as Justin Martyr tells us, a Plough â–ª wright:
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He made NONLATINALPHABET, ploughs and yokes. When the Heathen laid it as an imputation on Christianity that they were infructuosi in negotiis, idle and unprofitable to the Common-wealth, Tertullian replies that it was an injurious and forged accusation.
He made, ploughs and yokes. When the Heathen laid it as an imputation on Christianity that they were infructuosi in negotiis, idle and unprofitable to the Commonwealth, Tertullian replies that it was an injurious and forged accusation.
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And if you do find a Christian there, the fact that laid him there could be none but this, That he was a Christian:
And if you do find a Christian there, the fact that laid him there could be none but this, That he was a Christian:
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NON SINE FORO, NON SINE MAGELLO; We have our Market-place; we have our Shambles; we have our Shops; we have our Fairs.
NON SINE FORO, NON SINE MAGELLO; We have our Marketplace; we have our Shambles; we have our Shops; we have our Fairs.
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NAVIGAMUS VOBISCUM, ET MILITAMUS, ET MERCAMUR; We sail with you, we traffick with you, we go to war with you.
NAVIGAMUS VOBISCUM, ET MILITAMUS, ET MERCAMUR; We sail with you, we traffic with you, we go to war with you.
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SI CEREMONIAS VESTRAS NON FREQUENTO, ATTAMEN ET ILLA DIE HOMO SUM;
SI CEREMONIES VESTRAS NON FREQUENTO, ATTAMEN ET ILLA DIE HOMO SUM;
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If we do not frequent your costly and superstitious ceremonies, yet even then are we men.
If we do not frequent your costly and superstitious ceremonies, yet even then Are we men.
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Nor are we less Christians because we work for our bread, and labor to supply our selves with food and raiment. Nor Are we less Christians Because we work for our bred, and labour to supply our selves with food and raiment.
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Christian Religion, like Manna in the desart, complyeth with every taste, with every trade and occupation.
Christian Religion, like Manna in the desert, complyeth with every taste, with every trade and occupation.
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Art thou called to be an Husbandman, and to till the earth? She will help thee to fill thy barn, and granaries.
Art thou called to be an Husbandman, and to till the earth? She will help thee to fill thy barn, and granaries.
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Dost thou follow Merchandize? She will travel with thee, and, like the Merchants ships, she will bring thee food from afar.
Dost thou follow Merchandise? She will travel with thee, and, like the Merchant's ships, she will bring thee food from afar.
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Art thou a Souldier? She will fight with thee.
Art thou a Soldier? She will fight with thee.
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It is a part of our Religion to pray for our bread; and it is a part of our Religion to make it ours by labor.
It is a part of our Religion to pray for our bred; and it is a part of our Religion to make it ours by labour.
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It is an old fallacie of that great Sophister the Devil; Salvation is the gift of God; which is most sure:
It is an old fallacy of that great Sophister the devil; Salvation is the gift of God; which is most sure:
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Therefore we need not work it out; which is most false. And, God opens his hand, and gives us bread: This we may build upon:Therefore we need not work it out; which is most false. And, God Opens his hand, and gives us bred: This we may built upon:
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But, Therefore we need never sweat for it to make it our own. This if we trust upon, we may be starved to death.
But, Therefore we need never sweat for it to make it our own. This if we trust upon, we may be starved to death.
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It is high time to leave the devout Sluggard.
It is high time to leave the devout Sluggard.
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Give me leave now to salute the idle Gallant and the swaggering Ruffian, men who are inter pectinem speculúmque occupati, taken up between the comb and the g•ass, qui malunt rempublicam turbari quà m comam, who had rather the whole Commonwealth should be distracted than one hair of theirs stand out of its place;
Give me leave now to salute the idle Gallant and the swaggering Ruffian, men who Are inter pectinem speculúmque occupati, taken up between the comb and the g•ass, qui Malunt Res publicam turbari quà m Coman, who had rather the Whole Commonwealth should be distracted than one hair of theirs stand out of its place;
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who spend their whole time aut aliud, aut nihil, aut malè agendo; men of no calling, no profession at all.
who spend their Whole time Or Aliud, Or nihil, Or malè Agendo; men of no calling, no profession At all.
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They walk and talk away their time.
They walk and talk away their time.
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14573
They plow not, they spin not, yet they fare deliciously, and are gorgeously apparelled, as trim as Solomon on the throne,
They blow not, they spin not, yet they fare deliciously, and Are gorgeously appareled, as trim as Solomon on the throne,
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14574
or as the Lilies in the field.
or as the Lilies in the field.
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14594
Even those things which make us slaves to the Devil are bought with difficulty and vexation of spirit:
Even those things which make us slaves to the devil Are bought with difficulty and vexation of Spirit:
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14575
How can one chuse, when he meeteth these silken things, but fall down and worship them? Nay, rather we will be bold to tell these painted Sepulchres, these unprofitable burdens of the earth, who have nothing generous in themselves but their Names, nothing noble in their houses but the Pictures of their Ancestours, That their bread is not their own;
How can one choose, when he meeteth these silken things, but fallen down and worship them? Nay, rather we will be bold to tell these painted Sepulchres, these unprofitable burdens of the earth, who have nothing generous in themselves but their Names, nothing noble in their houses but the Pictures of their Ancestors, That their bred is not their own;
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That the vilest servant they keep, even he that sitteth with the dogs of their flocks, deserveth his food and rayment better than they;
That the Vilest servant they keep, even he that Sitteth with the Dogs of their flocks, deserveth his food and raiment better than they;
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That the Ox may lawfully feed, when they should be muzzled. I know they will reply, That they are born to lands and riches;
That the Ox may lawfully feed, when they should be muzzled. I know they will reply, That they Are born to Lands and riches;
cst dt n1 vmb av-j vvi, c-crq pns32 vmd vbi vvn. pns11 vvb pns32 vmb vvi, cst pns32 vbr vvn p-acp n2 cc n2;
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that what they have is their own by inheritance; that they abound with bread, and therefore need not labor for it.
that what they have is their own by inheritance; that they abound with bred, and Therefore need not labour for it.
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I do not bid them take a Sheep-hook in their hands, yet Abraham, Isaac, and Jacob were Shepherds;
I do not bid them take a Sheephook in their hands, yet Abraham, Isaac, and Jacob were Shepherd's;
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nor the Ax and the Saw, yet Joseph, yea Christ himself, was a Carpenter;
nor the Ax and the Saw, yet Joseph, yea christ himself, was a Carpenter;
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nor the Awl and the Last, yet some Philosophers, saith Augustine, have done the office of a Cobler:
nor the Awl and the Last, yet Some Philosophers, Says Augustine, have done the office of a Cobbler:
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but yet I cannot think that God gave them so much Bread to make them idle, did so much for them that they themselves should do just nothing,
but yet I cannot think that God gave them so much Bred to make them idle, did so much for them that they themselves should do just nothing,
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or, which is worse then nothing, make themselves gallant and boysterous fools. Cain and Abel were better born then they;
or, which is Worse then nothing, make themselves gallant and boisterous Fools. Cain and Abel were better born then they;
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heirs apparent of the whole earth, yet both of them had their employment in their several vocations.
Heirs apparent of the Whole earth, yet both of them had their employment in their several vocations.
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Why should any then, because of Gentile or Noble extraction, count himself priviledged and exempt from labor,
Why should any then, Because of Gentile or Noble extraction, count himself privileged and exempt from labour,
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and to have licence to do nothing, but eat and drink and snort and sport? There be other Arts besides mechanical,
and to have licence to do nothing, but eat and drink and snort and sport? There be other Arts beside mechanical,
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as the art of Living well, the art of Hospitality, that oeconomical art of Wellordering ones houshold.
as the art of Living well, the art of Hospitality, that economical art of Wellordering ones household.
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These the greatest ought to learn and follow:
These the greatest ought to Learn and follow:
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And thus doing they will shew themselves thankful to God for his great bounty, and they will not eat the bread of Idleness, but their own Bread.
And thus doing they will show themselves thankful to God for his great bounty, and they will not eat the bred of Idleness, but their own Bred.
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Now in the next place, though Labour fill our basket, yet Honesty and Integrity of conversation is that which gives us firm possession,
Now in the next place, though Labour fill our basket, yet Honesty and Integrity of Conversation is that which gives us firm possession,
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and makes us Lords and Proprietaries of that Bread we gather.
and makes us lords and Proprietaries of that Bred we gather.
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14592
Many labour, and rise up early, and lye down late, and eat the bread of sorrow, yet eat not their own bread. There is nothing that hath esteem amongst men,
Many labour, and rise up early, and lie down late, and eat the bred of sorrow, yet eat not their own bred. There is nothing that hath esteem among men,
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whether good or bad, but is sold for Labour and Industry. NONLATINALPHABET, saith St. Basil. All things in this are alike.
whither good or bad, but is sold for Labour and Industry., Says Saint Basil. All things in this Are alike.
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2. NONLATINALPHABET, an apt composition and joyning them together.
2., an apt composition and joining them together.
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And many times laboriosior est hujus mundi amor, saith Gregory, men are more busie to destroy themselves than others are to work out their salvation.
And many times laboriosior est hujus mundi amor, Says Gregory, men Are more busy to destroy themselves than Others Are to work out their salvation.
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The Adulterer waits and watches for the twilight, studies to find out occasions and opportunities to satisfie his inordinate lust.
The Adulterer waits and watches for the twilight, studies to find out occasions and opportunities to satisfy his inordinate lust.
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The Thief breaketh his sleep, and lurks in the dark. Quibusdam somnum rixa facit, saith the Poet:
The Thief breaks his sleep, and lurks in the dark. Some somnum rixa facit, Says the Poet:
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and Solomon interprets it Prov. 4. 16. Some there be that cannot sleep unless they have done mischief;
and Solomon interprets it Curae 4. 16. some there be that cannot sleep unless they have done mischief;
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and their sleep is taken away, unless they cause some to fall. and their sleep is taken away, unless they cause Some to fallen.
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Tertullian limits and restrains that of the Apostle, Let every man work with his own hands, that he may eat his own bread:
Tertullian Limits and restrains that of the Apostle, Let every man work with his own hands, that he may eat his own bred:
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For if every one who laboureth with his own hands may be defended by this, credo & ipsos latrones manibus agere quo vivant, Certainly even thieves, saith he, do labor with their hands for their bread;
For if every one who Laboureth with his own hands may be defended by this, credo & ipsos Latrones manibus agere quo vivant, Certainly even thieves, Says he, do labour with their hands for their bred;
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Falsarios utique non pedibus, sed manibus operari; Falsarios Utique non pedibus, sed manibus operari;
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They who forge writings, and falsifie evidences, do it not with their feet, but with their hands:
They who forge writings, and falsify evidences, do it not with their feet, but with their hands:
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Histriones verò non manibus solis, sed totis membris, victum elaborant: Histriones verò non manibus solis, sed Totis membris, victum elaborant:
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la j:
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Stage-players themselves may go for Apostolical, who labor for their bread not with their hands alone,
Stageplayers themselves may go for Apostolical, who labour for their bred not with their hands alone,
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but with their tongues and every member of their body.
but with their tongues and every member of their body.
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14607
It were even a labor to shew the divers arts and inventions men have found out to work out their way to meet the wealth and riches of the world,
It were even a labour to show the diverse arts and Inventions men have found out to work out their Way to meet the wealth and riches of the world,
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and that even amongst those who go under the name of Christians.
and that even among those who go under the name of Christians.
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For, if we please to observe it, we shall easily find that there are not any two things of more different and unlike countenance and complexion than that Christianity which is commended to us in the writings of the Apostles and Evangelists,
For, if we please to observe it, we shall Easily find that there Are not any two things of more different and unlike countenance and complexion than that Christianity which is commended to us in the writings of the Apostles and Evangelists,
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and that which goes for current in use and practise of the times.
and that which Goes for current in use and practice of the times.
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He that shall behold the true face of a Christian as it is decipher'd and painted out unto us in the Books of the New Testament,
He that shall behold the true face of a Christian as it is deciphered and painted out unto us in the Books of the New Testament,
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and unpartially compare it with that copy and counterfeit which is exprest in the life and demeanour of common Christians, will think them no more like than those shields of Gold which Solomon made were unto those of brass which Rehoboam placed in their stead;
and unpartially compare it with that copy and counterfeit which is expressed in the life and demeanour of Common Christians, will think them no more like than those shields of Gold which Solomon made were unto those of brass which Rehoboam placed in their stead;
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and may think perhaps that the writers of those Books had brought vota magis quà m praecepta, had rather phansied to themselves some admirable pattern of a Christian, such as they could wish,
and may think perhaps that the writers of those Books had brought vota magis quà m praecepta, had rather fancied to themselves Some admirable pattern of a Christian, such as they could wish,
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than delivered rules and laws which seriously and truly ought to be practized in common life and conversation.
than Delivered rules and laws which seriously and truly ought to be practised in Common life and Conversation.
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To walk honestly is that which must regulate our Devotion, must give us right and title to that we possess, must make our wealth, our possessions, our lands PANEM NOSTRUM, our bread.
To walk honestly is that which must regulate our Devotion, must give us right and title to that we possess, must make our wealth, our possessions, our Lands BREAD NOSTRUM, our bred.
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This is commended to us by Nature it self, and by the Religion which we profess:
This is commended to us by Nature it self, and by the Religion which we profess:
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And yet, I know not how, though we cannot quite banish Nature, though we cannot utterly blot out those principles of Honesty,
And yet, I know not how, though we cannot quite banish Nature, though we cannot utterly blot out those principles of Honesty,
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yet many times we interline them with false glosses, though we cannot race them out, yet we blurr and deface them.
yet many times we interline them with false Glosses, though we cannot raze them out, yet we blurr and deface them.
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We draw false consequences from true principles;
We draw false consequences from true principles;
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we hunt out tricks and evasions, but it is to cheat and delude our own souls.
we hunt out tricks and evasions, but it is to cheat and delude our own Souls.
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And now what talk we of the Law of Nature? If you read it in the Worlds corrupt edition,
And now what talk we of the Law of Nature? If you read it in the World's corrupt edition,
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if unjust man may be the Scholiast, thus it runs, INJURIAM FEGISSE, VIRTUTIS EST, To do injury, is virtue; To oppress, is power; Craft is policy, Theft frugality;
if unjust man may be the Scholiast, thus it runs, INJURIAM FEGISSE, VIRTUE EST, To do injury, is virtue; To oppress, is power; Craft is policy, Theft frugality;
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and the greatest wisdom, not to be wise unto salvation.
and the greatest Wisdom, not to be wise unto salvation.
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And as we slip off the bridle of Nature, and as much as we can unlearn that law which is written in our hearts,
And as we slip off the bridle of Nature, and as much as we can unlearn that law which is written in our hearts,
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14625
so we are as willing to pull our necks out of the easie yoke of the Gospel.
so we Are as willing to pull our necks out of the easy yoke of the Gospel.
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For a strange conceit is at this day crept into the world, and it receives warmth in the bosom of the Church, That how regardless soever we be of those seeds of goodness,
For a strange conceit is At this day crept into the world, and it receives warmth in the bosom of the Church, That how regardless soever we be of those seeds of Goodness,
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14627
how forgetful soever of common honesty, yet for all that we may be Christians good enough.
how forgetful soever of Common honesty, yet for all that we may be Christians good enough.
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14628
But as Tertullian speaks of the heathen Gods, Quot potiores viri apud inferos? certainly there is many an honester man in Hell than they.
But as Tertullian speaks of the heathen God's, Quot potiores viri apud inferos? Certainly there is many an Honester man in Hell than they.
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They talk big against the world, which is the worse for them:
They talk big against the world, which is the Worse for them:
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and out of Sodom they will go, though they have no other Angel to hasten them than an idle phansie and the spirit of a sick and loathsome brain,
and out of Sodom they will go, though they have no other Angel to hasten them than an idle fancy and the Spirit of a sick and loathsome brain,
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nor have any thing of Lot unless it be his incest.
nor have any thing of Lot unless it be his Incest.
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14632
It is a wonder to see what gifts of temperance, of natural conscience, of justice and moral uprightness, did remain not only in the books but in the lives and conversation of many heathen men.
It is a wonder to see what Gifts of temperance, of natural conscience, of Justice and moral uprightness, did remain not only in the books but in the lives and Conversation of many heathen men.
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14633
I know not how they had Honesty without Faith, but we have Faith enough (we talk of nothing else) but little Honesty.
I know not how they had Honesty without Faith, but we have Faith enough (we talk of nothing Else) but little Honesty.
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14634
And indeed as many ungoverned men are the worse for the many helps they have,
And indeed as many ungoverned men Are the Worse for the many helps they have,
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and would love themselves better had they not so many friends, so we Christians prodimur auxiliis, are betrayed by our prerogatives,
and would love themselves better had they not so many Friends, so we Christians prodimur auxiliis, Are betrayed by our prerogatives,
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and are sick of our own strength, of Faith, and the Hope of mercy in Christ.
and Are sick of our own strength, of Faith, and the Hope of mercy in christ.
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This is, I presume, the cause why so many Christians out-go Barbarians, Turks and Infidels in fraud and villany.
This is, I presume, the cause why so many Christians outgo Barbarians, Turks and Infidels in fraud and villainy.
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And therefore as the Honesty of the Heathen without Faith, so our Faith without Honesty shall be but as the Rain-bow was to them before the Floud,
And Therefore as the Honesty of the Heathen without Faith, so our Faith without Honesty shall be but as the Rainbow was to them before the Flood,
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for shew, but no use at all. And indeed this is but to deceive our selves.
for show, but no use At all. And indeed this is but to deceive our selves.
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For neither Faith nor Hope, especially as they are opera intellectûs, phansied in the brain,
For neither Faith nor Hope, especially as they Are opera intellectûs, fancied in the brain,
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but Honesty and Integrity entitles us to the promises of this life, and of that which is to come, and maketh the good things we enjoy to be our Bread. Though we mourn like doves, and wash our beds with our tears, though we wish our head a fountain of tears to bewail the sins of the people;
but Honesty and Integrity entitles us to the promises of this life, and of that which is to come, and makes the good things we enjoy to be our Bred. Though we mourn like Dove, and wash our Beds with our tears, though we wish our head a fountain of tears to bewail the Sins of the people;
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though we tread the courts of the Lord, and nail our ears to the Pulpit;
though we tread the Courts of the Lord, and nail our ears to the Pulpit;
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yet after all this ceremonious piety a false measure at home, a false weight in our bagg, a deceitful heart,
yet After all this ceremonious piety a false measure At home, a false weight in our bag, a deceitful heart,
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and a heavy hand will wipe off our title to our Bread, and our names too,
and a heavy hand will wipe off our title to our Bred, and our names too,
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if we repent not, out of the Book of Life.
if we Repent not, out of the Book of Life.
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It is a plain and undeniable proposition (yet some venture on the contrary affirmative part) He that lyes to his brother, He that defrauds his brother, is so far from being religious, that he deserves not so much as the name of a Christian:
It is a plain and undeniable proposition (yet Some venture on the contrary affirmative part) He that lies to his brother, He that defrauds his brother, is so Far from being religious, that he deserves not so much as the name of a Christian:
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But we love to be deceived, and deceive our selves. We fall commonly into one of these two Fallacies:
But we love to be deceived, and deceive our selves. We fallen commonly into one of these two Fallacies:
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Either A malè divisis: We divide and sunder those things which are everlastingly united, not only Profit and Honesty (which Tullie abhorred) but Honesty and Religion, Truth and Faith;
Either A malè divisis: We divide and sunder those things which Are everlastingly united, not only Profit and Honesty (which Tullie abhorred) but Honesty and Religion, Truth and Faith;
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and, when both are commanded, we rest in one: Or else into A dicto secundum quid ad dictum simpliciter:
and, when both Are commanded, we rest in one: Or Else into A Dicto secundum quid ad dictum simpliciter:
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We take any part, any duty of Religion to be the sum and conclusion of the whole matter, and comfort our selves with one seeming virtue (if you will, frequenting of Sermons) against a world of vice,
We take any part, any duty of Religion to be the sum and conclusion of the Whole matter, and Comfort our selves with one seeming virtue (if you will, frequenting of Sermons) against a world of vice,
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and that detestable Injustice and Oppression, which in this triumph of Godliness, in this spiritual Jubilee, will insensibly,
and that detestable Injustice and Oppression, which in this triumph of Godliness, in this spiritual Jubilee, will insensibly,
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but certainly sink our souls to Hell. To draw then towards a conclusion of this point;
but Certainly sink our Souls to Hell. To draw then towards a conclusion of this point;
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14773
Having two coats, to part with him that hath none; Having two coats, to part with him that hath none;
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All fraud, all injustice and oppression proceed from infinite and importunate Ambition. From this riot hath sprung forth both that huge mass of wealth which private men,
All fraud, all injustice and oppression proceed from infinite and importunate Ambition. From this riot hath sprung forth both that huge mass of wealth which private men,
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and that boundless compass of government which greatest Princes have attained to. Nothing was ever more unjust than the raising of those great Kingdoms:
and that boundless compass of government which greatest Princes have attained to. Nothing was ever more unjust than the raising of those great Kingdoms:
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and, if the Laws of common Equity had taken place, they had never been.
and, if the Laws of Common Equity had taken place, they had never been.
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St. Augustine, I am sure, saw no difference between the Roman Empire and Spartacus his conspiracy but only this, that the one lasted a little longer:
Saint Augustine, I am sure, saw no difference between the Roman Empire and Spartacus his Conspiracy but only this, that the one lasted a little longer:
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Which indeed puts no difference at all in the thing it self.
Which indeed puts no difference At all in the thing it self.
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And if we should look into some rich mens coffers, we should find that this rust, this canker of Oppression and Fraud hath so corrupted their treasure that they can hardly know it to be theirs.
And if we should look into Some rich men's coffers, we should find that this rust, this canker of Oppression and Fraud hath so corrupted their treasure that they can hardly know it to be theirs.
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To conclude, Plots and tricks and devises many times thrive in the world;
To conclude, Plots and tricks and devises many times thrive in the world;
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But when God maketh inquisition for bloud, when he riseth up to set at liberty those who are oppressed, he will take a candle,
But when God makes inquisition for blood, when he Riseth up to Set At liberty those who Are oppressed, he will take a candle,
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and find them out, and singe them. With us it is wisdom and discretion sometimes to play least in sight:
and find them out, and sing them. With us it is Wisdom and discretion sometime to play lest in sighed:
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But when Gods Justice pursues and overtakes us, we perish in those Meanders and Labyrinths which we made to hide our selves in.
But when God's justice pursues and overtakes us, we perish in those Meanders and Labyrinths which we made to hide our selves in.
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All our reaches and tricks will prove but like Heliogabalus his ropes of silk to strangle us,
All our reaches and tricks will prove but like Heliogabalus his ropes of silk to strangle us,
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and as his daggers of gold to stab us.
and as his daggers of gold to stab us.
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Then shall we find that we have but fed and prankt up our selves with that Bread which was not ours, ut cariùs pereamus, only that our destruction might be more costly than others.
Then shall we find that we have but fed and pranked up our selves with that Bred which was not ours, ut cariùs pereamus, only that our destruction might be more costly than Others.
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Et sola in rusticulis suis facunda justitia; Then the best eloquence will be Innocence;Et sola in rusticulis suis facunda justitia; Then the best eloquence will be Innocence;
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and they will plead best for themselves, and make good their title, quibus integritas solida & tota, as Tertullian speaketh, whose solid integrity and entire simplicity, whose rusticity and plainness hath brought a blessing both on their labour and basket,
and they will plead best for themselves, and make good their title, quibus integritas Solid & tota, as Tertullian speaks, whose solid integrity and entire simplicity, whose rusticity and plainness hath brought a blessing both on their labour and basket,
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14668
even this blessing, That what Bread their Industry hath brought in may truly and properly be called their own: For these two, Labor and Honesty, do indeed make it PANEM NO STRUM, our bread.
even this blessing, That what Bred their Industry hath brought in may truly and properly be called their own: For these two, Labour and Honesty, do indeed make it BREAD NO STRUM, our bred.
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Now being entitled to the goods of this life by these two, Labour and Honesty, we presently account our selves possessores bonae fidei, true and lawful possessors:
Now being entitled to the goods of this life by these two, Labour and Honesty, we presently account our selves possessores bonae fidei, true and lawful Possessors':
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And our inward thought is, as the Prophet David speaks, that they will continue for ever, and that we may call our lands by our own names.
And our inward Thought is, as the Prophet David speaks, that they will continue for ever, and that we may call our Lands by our own names.
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It is true, what falls unto us by express covenant or by division, what we gain by Honesty and Industry is wholly and entirely ours.
It is true, what falls unto us by express Covenant or by division, what we gain by Honesty and Industry is wholly and entirely ours.
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But NOSTER PANIS, our Bread, implies more: and as it taketh not away the first, so it addeth a second:
But NOSTER PANIS, our Bred, Implies more: and as it Takes not away the First, so it adds a second:
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14673
It taketh not away the Propriety of our Bread from us, but it addeth a Readiness to distribute it,
It Takes not away the Propriety of our Bred from us, but it adds a Readiness to distribute it,
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14674
and cast it upon the waters.
and cast it upon the waters.
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When we make it as an Evidence and Assurance, we look upon it but upon one side,
When we make it as an Evidence and Assurance, we look upon it but upon one side,
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and many times ex adverso situ, on the wrong side, and by too much gazing loose our sight:
and many times ex adverso situ, on the wrong side, and by too much gazing lose our sighed:
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but when we take the perspective of the Gospel, and behold it with the eye of Faith and Christian Charity, on the other side, we shall find our poor distressed Brethrens title so legible, that we may run and read it.
but when we take the perspective of the Gospel, and behold it with the eye of Faith and Christian Charity, on the other side, we shall find our poor distressed Brothers' title so legible, that we may run and read it.
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NOSTER gives us livery and seisin, makes our Bread OURS jure Quiritium, by the Law of man,NOSTER gives us livery and seisin, makes our Bred OURS jure Quirites, by the Law of man,
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and jure Divino, by the Law of God.
and jure Divino, by the Law of God.
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Nor doth the Evangelical Law come in to weaken our title, or disinherit us, or force us out of possession.
Nor does the Evangelical Law come in to weaken our title, or disinherit us, or force us out of possession.
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14681
But, as St. Hierom tells us, aliud est judicium tribunalis Christi, aliud anguli susurronum, there is great difference in pleading before the Roman Rostra, and the Tribunal Seat of Christ.
But, as Saint Hieronymus tells us, Aliud est judicium tribunalis Christ, Aliud Anguli susurronum, there is great difference in pleading before the Roman Rostra, and the Tribunal Seat of christ.
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14682
Nor must Christians make good their title only by the Common Law or Book of Statutes,
Nor must Christians make good their title only by the Common Law or Book of Statutes,
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14683
but by the Gospel and their PATER NOSTER. Who ever brought an action against others for want of compassion? But we find a sentence past upon them, These shall go away into everlasting punishment.
but by the Gospel and their PATER NOSTER. Who ever brought an actium against Others for want of compassion? But we find a sentence passed upon them, These shall go away into everlasting punishment.
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14684
The Philosopher by the light of Reason could say, Man by nature is a sociable creature: The Philosopher by the Light of Reason could say, Man by nature is a sociable creature:
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and, Civis non est suus, sed civitatis;
and, Civis non est suus, sed civitatis;
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14686
A Citizen is not to consider himself a citizen only in that capacity as able to do well for himself,
A Citizen is not to Consider himself a citizen only in that capacity as able to do well for himself,
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14687
and to fill his own coffers, but in the latitude, to be useful to the whole Body politick,
and to fill his own coffers, but in the latitude, to be useful to the Whole Body politic,
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14688
and to every part and member of it; and, NONLATINALPHABET, When thou seest another thou seest thy self.
and to every part and member of it; and,, When thou See Another thou See thy self.
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14689
Shall not the light of the Gospel then shew us that Christianus non est suus, sed Ecclesiae? that a Christians Charity, in respect of its diffusive operation, must be as Catholick as the Church.
Shall not the Light of the Gospel then show us that Christian non est suus, sed Ecclesiae? that a Christians Charity, in respect of its diffusive operation, must be as Catholic as the Church.
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14690
For it is in the Church as in Pythagoras his family, which he shaped and framed out to his Lute.
For it is in the Church as in Pythagoras his family, which he shaped and framed out to his Lute.
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14691
There is first NONLATINALPHABET, the integrity of the parts, as it were a set number of strings;
There is First, the integrity of the parts, as it were a Set number of strings;
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14693
For the members of the Church are NONLATINALPHABET, joyned and coupled together by every joynt, saith the Apostle,
For the members of the Church Are, joined and coupled together by every joint, Says the Apostle,
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14694
even by that bond of Charity, which is copulatrix virtus, as the Father calls it, that virtue which couples all together.
even by that bound of Charity, which is Copulatrix virtus, as the Father calls it, that virtue which couples all together.
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14695
And then follows NONLATINALPHABET, and every string being toucht in its right place and order begets a harmony.
And then follows, and every string being touched in its right place and order begets a harmony.
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14696
And this word NOSTER, our Bread, comprehends all these.
And this word NOSTER, our Bred, comprehends all these.
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14697
For thus not only that bread which we buy with our labor, but all the bread in the world is ours, all the riches of the world are ours,
For thus not only that bred which we buy with our labour, but all the bred in the world is ours, all the riches of the world Are ours,
p-acp av xx av-j d n1 r-crq pns12 vvb p-acp po12 n1, p-acp d dt n1 p-acp dt n1 vbz png12, d dt n2 pp-f dt n1 vbr png12,
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14698
and withal all the miseries, all the afflictions, all the necessities of our brethren, are ours.
and withal all the misery's, all the afflictions, all the necessities of our brothers, Are ours.
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14699
Oh how heavenly an harmony is heard from that charity which joyneth high and low, rich and poor in a sweet concord and concent!
O how heavenly an harmony is herd from that charity which Joineth high and low, rich and poor in a sweet concord and concent!
uh q-crq j dt n1 vbz vvn p-acp d n1 r-crq vvz j cc j, j cc j p-acp dt j n1 cc n1!
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14700
This must needs delight the ears of the holy Angels, and of God himself.
This must needs delight the ears of the holy Angels, and of God himself.
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14701
Caesarius in one of his Homilies giveth this reason why God made one rich, and another poor, That the poor might prove the rich mans faith and charity,
Caesarius in one of his Homilies gives this reason why God made one rich, and Another poor, That the poor might prove the rich men faith and charity,
np1 p-acp crd pp-f po31 n2 vvz d n1 c-crq np1 vvd crd j, cc j-jn j, cst dt j vmd vvi dt j ng1 n1 cc n1,
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14702
and the rich be enriched by the poor mans poverty, and that when to prove the rich by the poor, all the wealth in the world cannot purchase him that hath it one quiet thought, his compassion and bounty to the poor might entitle him to the joyes of heaven.
and the rich be enriched by the poor men poverty, and that when to prove the rich by the poor, all the wealth in the world cannot purchase him that hath it one quiet Thought, his compassion and bounty to the poor might entitle him to the Joys of heaven.
cc dt j vbi vvn p-acp dt j ng1 n1, cc cst c-crq pc-acp vvi dt j p-acp dt j, d dt n1 p-acp dt n1 vmbx vvi pno31 cst vhz pn31 crd j-jn n1, po31 n1 cc n1 p-acp dt j vmd vvi pno31 p-acp dt n2 pp-f n1.
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14703
Care and Industry, without this Fellow-feeling, bring in the things of the world upon us: but the true profit of them is in enjoying, using and bestowing them.
Care and Industry, without this Fellow-feeling, bring in the things of the world upon us: but the true profit of them is in enjoying, using and bestowing them.
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14704
Those may be as servants to bring them in, but Charity is as an instructer to teach us how to lay them out, and makes them profitable.
Those may be as Servants to bring them in, but Charity is as an instructer to teach us how to lay them out, and makes them profitable.
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14705
It is a greater part of wisdom wisely to dispend them when we have them, than to get them at first.
It is a greater part of Wisdom wisely to dispend them when we have them, than to get them At First.
pn31 vbz dt jc n1 pp-f n1 av-j pc-acp vvi pno32 c-crq pns12 vhb pno32, cs pc-acp vvi pno32 p-acp ord.
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14706
Many there are in the world, like Lollius in Paterculus, pecuniae quà m benefaciendi cupidiones; many that know how to gather,
Many there Are in the world, like Lollius in Paterculus, pecuniae quà m benefaciendi cupidiones; many that know how to gather,
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14707
but few that know how to use;
but few that know how to use;
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14708
many that make no end of heaping up wealth, but never bethink themselves how to employ it:
many that make no end of heaping up wealth, but never bethink themselves how to employ it:
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14709
As one told Annibal, that he knew how to conquer, but not how to use the victory.
As one told Hannibal, that he knew how to conquer, but not how to use the victory.
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14710
Gold and silver by lying idly by us gather rust, as St. James tells us, chap. 5. 3. which rust eats out our soul:
Gold and silver by lying idly by us gather rust, as Saint James tells us, chap. 5. 3. which rust eats out our soul:
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14711
But Charity, abditae terris inimica lamnae, washes off the rust of it, and rubbeth it bright by using it.
But Charity, abditae terris Inimical lamnae, washes off the rust of it, and rubbeth it bright by using it.
p-acp n1, fw-la fw-la fw-la fw-la, vvz a-acp dt n1 pp-f pn31, cc vvz pn31 j p-acp vvg pn31.
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14712
The world, I know, makes it profit enough to have wealth;
The world, I know, makes it profit enough to have wealth;
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and that his iron is but as straw to a stout resolved Christian.
and that his iron is but as straw to a stout resolved Christian.
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but that other profit, which comes by expense and laying out, it can hardly be brought to learn.
but that other profit, which comes by expense and laying out, it can hardly be brought to Learn.
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14714
Ours it is if we have it: and like the Grave, or the barren Womb, we never say, It is enough: but,Ours it is if we have it: and like the Grave, or the barren Womb, we never say, It is enough: but,
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14715
when we have it, we know no other language than this, saith Basil, NONLATINALPHABET, I have it not, I will not give it.
when we have it, we know no other language than this, Says Basil,, I have it not, I will not give it.
c-crq pns12 vhb pn31, pns12 vvb dx j-jn n1 cs d, vvz np1,, pns11 vhb pn31 xx, pns11 vmb xx vvi pn31.
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14716
We can be content to hear that Christianity shall be profitable to us;
We can be content to hear that Christianity shall be profitable to us;
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14717
but that Christianity should make us profitable to others, that it should cost us any thing, to this we are as deaf as the Adder.
but that Christianity should make us profitable to Others, that it should cost us any thing, to this we Are as deaf as the Adder.
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14718
It was the same Fathers observation, NONLATINALPHABET, I know many, saith he, that can with some ease be brought to fast, to pray, to lament and mourn for their sins, to perform all parts of NONLATINALPHABET, of that piety which will cost them nothing:
It was the same Father's observation,, I know many, Says he, that can with Some ease be brought to fast, to pray, to lament and mourn for their Sins, to perform all parts of, of that piety which will cost them nothing:
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14719
but hardly shall you draw them to that part of piety which doth require but the cost of a half-peny. but hardly shall you draw them to that part of piety which does require but the cost of a halfpenny.
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14720
And this is a• epidemical disease at this day.
And this is a• epidemical disease At this day.
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14721
We who have the oversight of you in Christ are witnesses of your labour of frequenting of prayers, of hearing, nay of thirsting after Sermons. All this is but NONLATINALPHABET.
We who have the oversight of you in christ Are Witnesses of your labour of frequenting of Prayers, of hearing, nay of thirsting After Sermons. All this is but.
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14722
You are very free of it because it costs you nothing.
You Are very free of it Because it costs you nothing.
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14723
But how would you be our glory and joy and crown of rejoycing, if we might a little more understand that part of piety which holds all in capite, and makes it yours by anointing the Head in his Members.
But how would you be our glory and joy and crown of rejoicing, if we might a little more understand that part of piety which holds all in capite, and makes it yours by anointing the Head in his Members.
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14724
I know not how we keep our accounts: but it is easie to observe, that the Scripture seldom speaks of laying up:
I know not how we keep our accounts: but it is easy to observe, that the Scripture seldom speaks of laying up:
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14725
For this is a thing which of our selves we are too ready to practise.
For this is a thing which of our selves we Are too ready to practise.
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14726
Dimittas licet paedagogum: There needs no pains to teach where Scholars are so willing to learn.Dimittas licet Pedagogue: There needs no pains to teach where Scholars Are so willing to Learn.
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14727
But Scripture oft-times and earnestly deals with us concerning the laying our riches out, as being a hard lesson;
But Scripture ofttimes and earnestly deals with us Concerning the laying our riches out, as being a hard Lesson;
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14728
and long we are a learning it.
and long we Are a learning it.
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14729
Did I call it a hard lesson? Nay, it seems a Paradox to the most, a meer speculation.
Did I call it a hard Lesson? Nay, it seems a Paradox to the most, a mere speculation.
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14730
The Philosopher, where he shews us the wayes of Alienation, brings in NONLATINALPHABET as well as NONLATINALPHABET, giving as well as selling. Not only when we make sale of our goods,
The Philosopher, where he shows us the ways of Alienation, brings in as well as, giving as well as selling. Not only when we make sale of our goods,
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14731
but traditione dominium rerum amittimus, saith the Lawyer, when we give them, we lose all right and title to them.
but tradition dominium rerum amittimus, Says the Lawyer, when we give them, we loose all right and title to them.
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14732
As that which we sell, so that which we give is not ours. But Christs Law teacheth us that not Keeping so much as Giving maketh our goods ours.
As that which we fell, so that which we give is not ours. But Christ Law Teaches us that not Keeping so much as Giving makes our goods ours.
p-acp d r-crq pns12 vvb, av cst r-crq pns12 vvb vbz xx png12. p-acp npg1 n1 vvz pno12 d xx vvg av av-d c-acp vvg vvz po12 n2-j png12.
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14733
And not only To take away but Not to give is furtum interpretativum, saith Alexander of Hales:
And not only To take away but Not to give is Furtum interpretativum, Says Alexander of Hales:
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14734
When God comes to be the Interpreter, it will be plain theft. For NONLATINALPHABET, Every covetous person is a thief;
When God comes to be the Interpreter, it will be plain theft. For, Every covetous person is a thief;
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14735
because he lays up that which was given him NONLATINALPHABET, to dispense and scatter abroad.
Because he lays up that which was given him, to dispense and scatter abroad.
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14736
This is the end why Bread, why Riches are given us, that we may give to them that are in need.
This is the end why Bred, why Riches Are given us, that we may give to them that Are in need.
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14737
And this is the way to make most of them. For as Tertullian saith, Christian Charity minuendo res auget, recondit erogando, dum amittit acquirit;
And this is the Way to make most of them. For as Tertullian Says, Christian Charity minuendo Rest auget, recondit erogando, dum Amittit acquirit;
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14738
it lays up by laying out, and gaineth by loosing. NONLATINALPHABET; Who ever became poor by giving? saith the Apostate.
it lays up by laying out, and gains by losing.; Who ever became poor by giving? Says the Apostate.
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14739
St. Ambrose Offic. Lib. 2. parallels that of Julian, Scio plerosque sacerdotes, quò plus obtulerunt, plus abundasse;
Saint Ambrose Office Lib. 2. parallels that of Julian, Scio plerosque Sacerdotes, quò plus obtulerunt, plus abundasse;
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14740
I have known many Bishops who the more they did offer, the more they did abound.
I have known many Bishops who the more they did offer, the more they did abound.
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14741
And if we read their Books who have written the Lives of the Fathers, they will furnish us with many particulars,
And if we read their Books who have written the Lives of the Father's, they will furnish us with many particulars,
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14742
and some perhaps which will not easily gain our belief. No doubt God often rewardeth Charity with temporal blessings;
and Some perhaps which will not Easily gain our belief. No doubt God often Rewardeth Charity with temporal blessings;
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14743
but what are these to its reward in the next life? Weigh them together, and they will prove very light.
but what Are these to its reward in the next life? Weigh them together, and they will prove very Light.
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14744
What is a pebble to a diamond? the transitory wealth of this world to the treasures of heaven? long life to eternity? And these we shall have for what we give to the poor by way of exchange.
What is a pebble to a diamond? the transitory wealth of this world to the treasures of heaven? long life to eternity? And these we shall have for what we give to the poor by Way of exchange.
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14745
And what greater increase can our money bring us in: Fac cùm tuis opibus ut unam nubeculam excites, saith the Father;
And what greater increase can our money bring us in: Fac cùm tuis opibus ut unam nubeculam excites, Says the Father;
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14746
Try, if with all thy wealth thou canst raise a cloud as big as a mans hand: Try, if with all thy wealth thou Canst raise a cloud as big as a men hand:
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14747
but by giving it away thou mayest do greater works than that; Thou mayst open the windows of heaven.
but by giving it away thou Mayest do greater works than that; Thou Mayest open the windows of heaven.
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14748
It cannot turn the night into day:
It cannot turn the night into day:
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14749
but being cast away it will be thy harbinger to prepare a place for thee there where there is no night at all. but being cast away it will be thy harbinger to prepare a place for thee there where there is no night At all.
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14750
I have fallen, you see, upon a common subject, and did intend once to have balked it,
I have fallen, you see, upon a Common Subject, and did intend once to have balked it,
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14751
or but to have toucht upon it NONLATINALPHABET, by the way. For things common and ordinary do lose their price and credit amongst men;
or but to have touched upon it, by the Way. For things Common and ordinary do loose their price and credit among men;
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14752
and the palate of many hearers is grown so dainty that to speak to them of so common and vulgar a lesson as this seems to be, is as if you should set before them cramben bis coctam, or NONLATINALPHABET, some cold, course,
and the palate of many hearers is grown so dainty that to speak to them of so Common and Vulgar a Lesson as this seems to be, is as if you should Set before them cramben bis coctam, or, Some cold, course,
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14753
or ordinary diet, the Gibeonites mouldy bread; like she Jews Manna, which their souls abhorred because it was so common.
or ordinary diet, the Gibeonites mouldy bred; like she jews Manna, which their Souls abhorred Because it was so Common.
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14754
But, to take away this error, I have learnt to call no useful doctrine common or trivial;
But, to take away this error, I have learned to call no useful Doctrine Common or trivial;
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14755
and that things common and plain are most excellent; yea, therefore most common and plain because they are most excellent.
and that things Common and plain Are most excellent; yea, Therefore most Common and plain Because they Are most excellent.
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14756
The Jews were wont to give out the books of holy Scripture respectively to the abilities of men.
The jews were wont to give out the books of holy Scripture respectively to the abilities of men.
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14757
Some few were permitted to the vulgar; the rest were lockt up, to be read only by the learned.
some few were permitted to the Vulgar; the rest were locked up, to be read only by the learned.
d d vbdr vvn p-acp dt j; dt n1 vbdr vvn a-acp, pc-acp vbi vvn av-j p-acp dt j.
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14758
But this lesson admits no such restraint, but lyes equally open to the use of both!
But this Lesson admits no such restraint, but lies equally open to the use of both!
p-acp d n1 vvz dx d n1, cc-acp vvz av-j j p-acp dt n1 pp-f d!
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14759
Besides, methinketh the Church of Christ is much degenerated from what it was in ancient times,
Beside, methinketh the Church of christ is much degenerated from what it was in ancient times,
p-acp, vvz dt n1 pp-f np1 vbz av-d vvn p-acp r-crq pn31 vbds p-acp j n2,
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14760
and this word NOSTER generally now-a-dayes mistaken, as if it only gave us entry and possession,
and this word NOSTER generally nowadays mistaken, as if it only gave us entry and possession,
cc d n1 fw-la av-j av vvn, c-acp cs pn31 av-j vvd pno12 n1 cc n1,
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14761
and then stood as a fense about our wealth to keep our brethren off. The primitive Christians I am sure, did never so understand it;
and then stood as a fence about our wealth to keep our brothers off. The primitive Christians I am sure, did never so understand it;
cc av vvd p-acp dt n1 p-acp po12 n1 pc-acp vvi po12 n2 a-acp. dt j np1 pns11 vbm j, vdd av-x av vvi pn31;
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14762
and therefore to feed others who were in want was their daily Bread.
and Therefore to feed Others who were in want was their daily Bred.
cc av pc-acp vvi n2-jn r-crq vbdr p-acp n1 vbds po32 j n1.
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14763
If I should relate unto you the stories of some ancient Saints, I fear their Charity and Bounty to the poor,
If I should relate unto you the stories of Some ancient Saints, I Fear their Charity and Bounty to the poor,
cs pns11 vmd vvi p-acp pn22 dt n2 pp-f d j n2, pns11 vvb po32 n1 cc n1 p-acp dt j,
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14764
though wondred at by all, would be followed by none: Some, it may be, would not spare to censure and condemn it as excessive.
though wondered At by all, would be followed by none: some, it may be, would not spare to censure and condemn it as excessive.
cs vvn p-acp p-acp d, vmd vbi vvn p-acp pix: d, pn31 vmb vbi, vmd xx vvi pc-acp vvi cc vvi pn31 p-acp j.
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14765
But is it not safer in performing of duties to exceed then to come short? Is it not strange that some of them should be more willing to give all they had to the poor,
But is it not safer in performing of duties to exceed then to come short? Is it not strange that Some of them should be more willing to give all they had to the poor,
cc-acp vbz pn31 xx av-jc p-acp vvg pp-f n2 pc-acp vvi av pc-acp vvi j? vbz pn31 xx j cst d pp-f pno32 vmd vbi av-dc j pc-acp vvi d pns32 vhd p-acp dt j,
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14766
then we are to part with our superfluities? that they should be so compassionate and liberal in times of tryal and persecution,
then we Are to part with our superfluities? that they should be so compassionate and liberal in times of trial and persecution,
cs pns12 vbr pc-acp vvi p-acp po12 n2? cst pns32 vmd vbi av j cc j p-acp n2 pp-f n1 cc n1,
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14767
and we so hard-hearted and close-handed in dayes of peace and plenty? that Charity, which was so hot and active in winter, should grow so cold in summer? Their alms were hearty and real;
and we so hardhearted and closehanded in days of peace and plenty? that Charity, which was so hight and active in winter, should grow so cold in summer? Their alms were hearty and real;
cc pns12 av j cc j p-acp n2 pp-f n1 cc n1? cst n1, r-crq vbds av j cc j p-acp n1, vmd vvi av j-jn p-acp n1? po32 n2 vbdr j cc j;
(46) sermon (DIV1)
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14768
ours are good words without deeds: Depart in peace; Be ye warmed, and filled; or we say, Satis est si corde Deus suspiciatur, as the Gnosticks in Tertullian;
ours Are good words without Deeds: Depart in peace; Be you warmed, and filled; or we say, Satis est si cord Deus suspiciatur, as the Gnostics in Tertullian;
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(46) sermon (DIV1)
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14769
If Religion and Charity be shut up in the heart, it is enough: outward expressions and ceremonies are needless.
If Religion and Charity be shut up in the heart, it is enough: outward expressions and ceremonies Are needless.
cs n1 cc n1 vbb vvn a-acp p-acp dt n1, pn31 vbz av-d: j n2 cc n2 vbr j.
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14770
We read Scriptures for no other purpose but to cull out certain thrifty Texts to pretend unto our Covetousness and Distrust;
We read Scriptures for no other purpose but to cull out certain thrifty Texts to pretend unto our Covetousness and Distrust;
pns12 vvb n2 p-acp dx j-jn n1 cc-acp pc-acp vvi av j j n2 pc-acp vvi p-acp po12 n1 cc n1;
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14771
as that Charity begins from it self; that He is worse than an Infidel that provides not for his family.
as that Charity begins from it self; that He is Worse than an Infidel that provides not for his family.
c-acp d n1 vvz p-acp pn31 n1; cst pns31 vbz jc cs dt n1 cst vvz xx p-acp po31 n1.
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14772
But as for those other Scriptures that perswade us to be open-handed; To lend, looking for nothing again;
But as for those other Scriptures that persuade us to be openhanded; To lend, looking for nothing again;
p-acp c-acp p-acp d j-jn n2 cst vvb pno12 pc-acp vbi j; pc-acp vvi, vvg p-acp pix av;
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14774
these we can gently pass by as Meteors and airy Speculations, and with some shuffling and shifting interpretations remove them out of the way.
these we can gently pass by as Meteors and airy Speculations, and with Some shuffling and shifting interpretations remove them out of the Way.
d pns12 vmb av-j vvi p-acp p-acp n2 cc j n2, cc p-acp d n-vvg cc j-vvg n2 vvb pno32 av pp-f dt n1.
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14775
We read that when Amasa, wounded by Joab, lay in the way wallowing in his bloud, the people that followed Joab, stood still as they came to Amasa, till he was removed out of the way.
We read that when Amasa, wounded by Joab, lay in the Way wallowing in his blood, the people that followed Joab, stood still as they Come to Amasa, till he was removed out of the Way.
pns12 vvb cst c-crq np1, vvn p-acp np1, vvd p-acp dt n1 vvg p-acp po31 n1, dt n1 cst vvd np1, vvd av c-acp pns32 vvd p-acp np1, c-acp pns31 vbds vvn av pp-f dt n1.
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14776
It falls out so with men willing to be Christians, and yet unwilling to leave the thriving courses which are common in the world.
It falls out so with men willing to be Christians, and yet unwilling to leave the thriving courses which Are Common in the world.
pn31 vvz av av p-acp n2 j pc-acp vbi np1, cc av j pc-acp vvi dt j-vvg n2 r-crq vbr j p-acp dt n1.
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14777
When in their pursuit of gain they meet with these places of Scripture, Go sell all thou hast, and give to the poor;
When in their pursuit of gain they meet with these places of Scripture, Go fell all thou hast, and give to the poor;
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14778
Cast thy bread upon the waters; He that forsaketh not all he hath cannot be my Disciple; and the like; cannot but be much amused;Cast thy bred upon the waters; He that Forsaketh not all he hath cannot be my Disciple; and the like; cannot but be much amused;
vvb po21 n1 p-acp dt n2; pns31 cst vvz xx d pns31 vhz vmbx vbi po11 n1; cc dt j; vmbx p-acp vbi av-d vvn;
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14779
start, and stand still, as it were at Amasa's body.
start, and stand still, as it were At Amasa's body.
vvb, cc vvb av, c-acp pn31 vbdr p-acp npg1 n1.
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14780
Now they who have been the authors of certain mollifying paraphrases and distinctions and restrictions, have removed these harsher places of Scripture, as it were Amasa's body;
Now they who have been the Authors of certain mollifying paraphrases and Distinctions and restrictions, have removed these harsher places of Scripture, as it were Amasa's body;
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14781
shut up the fountain of Liberality, and made the way clear and open to all our covetous desires.
shut up the fountain of Liberality, and made the Way clear and open to all our covetous Desires.
vvb a-acp dt n1 pp-f n1, cc vvd dt n1 j cc j p-acp d po12 j n2.
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14782
We have lately a learned Discourse put into our hands, written by Salmasius in defense of Usury.
We have lately a learned Discourse put into our hands, written by salmasius in defence of Usury.
pns12 vhb av-j dt j n1 vvn p-acp po12 n2, vvn p-acp np1 p-acp n1 pp-f n1.
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14783
But for all I can perceive, the best argument he brings is ab incommodo, drawn from those inconveniences which will necessarily follow if Usury be not admitted.
But for all I can perceive, the best argument he brings is ab incommodo, drawn from those inconveniences which will necessarily follow if Usury be not admitted.
p-acp p-acp d pns11 vmb vvi, dt js n1 pns31 vvz vbz zz fw-la, vvn p-acp d n2 r-crq vmb av-j vvi cs n1 vbb xx vvn.
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14784
But for my self, I confess, I have not as yet attain'd to that skill to know how to ground a Truth upon Conveniencie.
But for my self, I confess, I have not as yet attained to that skill to know how to ground a Truth upon Conveniency.
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14785
For it is natural to Truth to meet with inconvenience;
For it is natural to Truth to meet with inconvenience;
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14786
And Martin Luther will tell us, Allegatio inconvenientis non tollit argumenta, That to alledge inconveniences is not the way to answer arguments,
And Martin Luther will tell us, Allegatio inconvenientis non Tollit Argumenta, That to allege inconveniences is not the Way to answer Arguments,
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14787
nor to build up a conclusion. But the reason why I mention Salmasius's book, is a strong position I find there,
nor to built up a conclusion. But the reason why I mention Salmasius's book, is a strong position I find there,
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14788
and one ground of his Discourse is this, Alii mores, alia vita esse debuit ecclesiae liberae & oppressae;
and one ground of his Discourse is this, Alii mores, Alias vita esse Debt ecclesiae liberae & oppressae;
cc crd n1 pp-f po31 n1 vbz d, fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la;
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14789
That it is not necessary that the practice and piety of the Church then in persecution,
That it is not necessary that the practice and piety of the Church then in persecution,
cst pn31 vbz xx j cst dt n1 cc n1 pp-f dt n1 av p-acp n1,
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14790
and now at this day flourishing, should be the same;
and now At this day flourishing, should be the same;
cc av p-acp d n1 vvg, vmd vbi dt d;
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14791
That then it was in vain to be careful in gathering of wealth, when the enemy stood before their eyes ready to rob and spoil them;
That then it was in vain to be careful in gathering of wealth, when the enemy stood before their eyes ready to rob and spoil them;
cst cs pn31 vbds p-acp j pc-acp vbi j p-acp vvg pp-f n1, c-crq dt n1 vvd a-acp po32 n2 j pc-acp vvi cc vvi pno32;
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14792
That our Saviour then especially commended Poverty and Contempt of riches, as that which would best consist and comply with the Gospel and Christianity.
That our Saviour then especially commended Poverty and Contempt of riches, as that which would best consist and comply with the Gospel and Christianity.
d po12 n1 av av-j vvn n1 cc n1 pp-f n2, c-acp d r-crq vmd av-j vvi cc vvi p-acp dt n1 cc n1.
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14793
Willing I am to yield him thus much, That in respect of outward Government to bring our Church,
Willing I am to yield him thus much, That in respect of outward Government to bring our Church,
j pns11 vbm pc-acp vvi pno31 av av-d, cst p-acp n1 pp-f j n1 pc-acp vvi po12 n1,
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14794
now flourishing in peace, back to the same state she was in under persecution, is neither necessary nor possible.
now flourishing in peace, back to the same state she was in under persecution, is neither necessary nor possible.
av vvg p-acp n1, av p-acp dt d n1 pns31 vbds p-acp p-acp n1, vbz dx j ccx j.
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14795
It is as vain an attempt, saith Castellio, as to bring the Autumn back to the Spring, It is as vain an attempt, Says Castellio, as to bring the Autumn back to the Spring,
pn31 vbz a-acp j dt n1, vvz np1, a-acp pc-acp vvi dt n1 av p-acp dt n1,
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14796
or to make the Spring in Autumn; at all times to sow, and at all times to reap. or to make the Spring in Autumn; At all times to sow, and At all times to reap.
cc pc-acp vvi dt n1 p-acp n1; p-acp d n2 pc-acp vvi, cc p-acp d n2 pc-acp vvi.
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14797
But in respect of inward Sanctity, Piety, and Contempt of the world, it is the duty of every Christian in this latter age not only to resemble our Fore-fathers,
But in respect of inward Sanctity, Piety, and Contempt of the world, it is the duty of every Christian in this latter age not only to resemble our Forefathers,
cc-acp p-acp n1 pp-f j n1, n1, cc n1 pp-f dt n1, pn31 vbz dt n1 pp-f d njp p-acp d d n1 xx av-j pc-acp vvi po12 n2,
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14798
and to be like the first Christians, but, if it be possible, to exceed them. Lay not up treasures here on earth; Care not for the morrow;
and to be like the First Christians, but, if it be possible, to exceed them. Lay not up treasures Here on earth; Care not for the morrow;
cc pc-acp vbi av-j dt ord np1, cc-acp, cs pn31 vbb j, pc-acp vvi pno32. vvd xx p-acp n2 av p-acp n1; vvb xx p-acp dt n1;
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14799
Sell all that you have, and give to the poor; Fell all that you have, and give to the poor;
vvb d cst pn22 vhb, cc vvi p-acp dt j;
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14800
and many other precepts of the like leaven, hath our Saviour delivered us in the Gospel, all which are as sowre and unpleasant meats:
and many other Precepts of the like leaven, hath our Saviour Delivered us in the Gospel, all which Are as sour and unpleasant Meats:
cc d j-jn n2 pp-f dt j n1, vhz po12 n1 vvn pno12 p-acp dt n1, d r-crq vbr a-acp j cc j n2:
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14801
And our glosses and interpretations of them, what are they for the most part but NONLATINALPHABET, delightful sawces, to make them more easie and pleasant to the palate? Sell all that thou hast,
And our Glosses and interpretations of them, what Are they for the most part but, delightful sauces, to make them more easy and pleasant to the palate? Fell all that thou hast,
cc po12 n2 cc n2 pp-f pno32, r-crq vbr pns32 p-acp dt av-ds n1 p-acp, j n2, pc-acp vvi pno32 av-dc j cc j p-acp dt n1? vvb d cst pns21 vh2,
(46) sermon (DIV1)
551
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14802
and give to the poor, the Church of Rome calleth a Counsel of perfection. And we might well enough admit of it, and give to the poor, the Church of Rome calls a Counsel of perfection. And we might well enough admit of it,
cc vvi p-acp dt j, dt n1 pp-f np1 vvz dt n1 pp-f n1. cc pns12 vmd av av-d vvi pp-f pn31,
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14803
if she made it medium, not finem, a means, a way, and not the term and end of perfection.
if she made it medium, not finem, a means, a Way, and not the term and end of perfection.
cs pns31 vvd pn31 fw-la, xx fw-la, dt n2, dt n1, cc xx dt n1 cc n1 pp-f n1.
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14804
We make it praeceptum singulare, a particular precept to the youngman in the Gospel;
We make it Precept singular, a particular precept to the Young man in the Gospel;
pns12 vvb pn31 fw-la j, dt j n1 p-acp dt n1 p-acp dt n1;
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551
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14805
Who, like the sheep, though his fleece was fair and white, deceived not Christ the great Shepheard of the flock,
Who, like the sheep, though his fleece was fair and white, deceived not christ the great Shepherd of the flock,
r-crq, av-j dt n1, cs po31 n1 vbds j cc j-jn, vvd xx np1 dt j n1 pp-f dt n1,
(46) sermon (DIV1)
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14806
but he quickly espied the rottenness of his heart, and with this command made a window in his breast, that all might see it.
but he quickly espied the rottenness of his heart, and with this command made a window in his breast, that all might see it.
cc-acp pns31 av-j vvd dt n1 pp-f po31 n1, cc p-acp d n1 vvd dt n1 p-acp po31 n1, cst d vmd vvi pn31.
(46) sermon (DIV1)
551
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14807
He that had kept all the Commandments from his youth, could not hear with patience this one Commandment, Go, sell all that thou hast, and give to the poor.
He that had kept all the commandments from his youth, could not hear with patience this one Commandment, Go, fell all that thou hast, and give to the poor.
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551
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14808
This was a dagger at his heart.
This was a dagger At his heart.
d vbds dt n1 p-acp po31 n1.
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14809
For when he heard that saying, his colour changed, he went away, saith the Text, very sorrowful. It was indeed an error in Pelagius, grounded upon a mistaken part of Scripture, That no rich man could be saved.
For when he herd that saying, his colour changed, he went away, Says the Text, very sorrowful. It was indeed an error in Pelagius, grounded upon a mistaken part of Scripture, That no rich man could be saved.
p-acp c-crq pns31 vvd cst vvg, po31 n1 vvn, pns31 vvd av, vvz dt n1, av j. pn31 vbds av dt n1 p-acp np1, vvn p-acp dt j-vvn n1 pp-f n1, cst dx j n1 vmd vbi vvn.
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551
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14810
But it falls out many times that there is less danger in maintaining some errors then in pressing some truths.
But it falls out many times that there is less danger in maintaining Some errors then in pressing Some truths.
p-acp pn31 vvz av d n2 cst pc-acp vbz dc n1 p-acp vvg d n2 av p-acp vvg d n2.
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14811
And what inconvenience can attend this error? What if every rich man should suddenly become liberal,
And what inconvenience can attend this error? What if every rich man should suddenly become liberal,
cc q-crq n1 vmb vvi d n1? q-crq cs d j n1 vmd av-j vvi j,
(46) sermon (DIV1)
551
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14830
Again, Go, sell, and give to the poor, is by some made praeceptum generale, a general command,
Again, Go, fell, and give to the poor, is by Some made Precept generale, a general command,
av, vvb, vvb, cc vvi p-acp dt j, vbz p-acp d j-vvn fw-la fw-mi, dt j n1,
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14831
like the Parthian horsmen, looking one way, and shooting another; directed upon occasion to this young man, but striking at all the world.
like the Parthian horsemen, looking one Way, and shooting Another; directed upon occasion to this young man, but striking At all the world.
av-j dt jp n2, vvg crd n1, cc vvg j-jn; vvn p-acp n1 p-acp d j n1, cc-acp vvg p-acp d dt n1.
(46) sermon (DIV1)
551
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14812
and disburse his money? What if Dives had sold all, and laid it down at Lazarus his feet? What if every Gallant did turn his Peacocks feathers into Sackcloth? What inconvenience could follow? Or can this Devil be cast out without fasting and prayer? Utinam sic semper errarent avari.
and disburse his money? What if Dives had sold all, and laid it down At Lazarus his feet? What if every Gallant did turn his Peacocks Feathers into sackcloth? What inconvenience could follow? Or can this devil be cast out without fasting and prayer? Utinam sic semper errarent avari.
cc vvi po31 n1? q-crq cs np1 vhd vvn d, cc vvd pn31 a-acp p-acp np1 po31 n2? q-crq cs d j-jn vdd vvi po31 ng1 n2 p-acp n1? q-crq n1 vmd vvi? cc vmb d n1 vbi vvn av p-acp vvg cc n1? fw-la fw-la fw-la fw-la fw-la.
(46) sermon (DIV1)
551
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14813
We may make it our wish, that covetous persons did alwayes so err.
We may make it our wish, that covetous Persons did always so err.
pns12 vmb vvi pn31 po12 n1, cst j n2 vdd av av vvi.
(46) sermon (DIV1)
551
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14814
For this no-great-error in their faith would defend them from a greater sin in their actions, would pluck that beam out of their eyes with which the God of this world hath blinded them.
For this no-great-error in their faith would defend them from a greater since in their actions, would pluck that beam out of their eyes with which the God of this world hath blinded them.
p-acp d n1 p-acp po32 n1 vmd vvi pno32 p-acp dt jc n1 p-acp po32 n2, vmd vvi d n1 av pp-f po32 n2 p-acp r-crq dt n1 pp-f d n1 vhz vvn pno32.
(46) sermon (DIV1)
551
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14815
Better it is a great deal that they should thus erre than that on the other hand they should effeminare disciplinam Christi, weaken and effeminate the strictness of Christian discipline with these sprinklings and limitations;
Better it is a great deal that they should thus err than that on the other hand they should effeminare Disciplinam Christ, weaken and effeminate the strictness of Christian discipline with these sprinklings and limitations;
j pn31 vbz dt j n1 cst pns32 vmd av vvi cs cst p-acp dt j-jn n1 pns32 vmd fw-la fw-la fw-la, vvi cc j dt n1 pp-f njp n1 p-acp d n2-vvg cc n2;
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14816
That it is true indeed, I must give to the poor; but it is as true, I must care for my family. That it is true indeed, I must give to the poor; but it is as true, I must care for my family.
cst pn31 vbz j av, pns11 vmb vvi p-acp dt j; cc-acp pn31 vbz a-acp j, pns11 vmb vvi p-acp po11 n1.
(46) sermon (DIV1)
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14817
That a cup of cold water is enough for the poor;
That a cup of cold water is enough for the poor;
cst dt n1 pp-f j-jn n1 vbz av-d p-acp dt j;
(46) sermon (DIV1)
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whilst I drink up a river, and, like Behemoth in Job, draw up the world into my mouth;
while I drink up a river, and, like behemoth in Job, draw up the world into my Mouth;
cs pns11 vvb a-acp dt n1, cc, av-j np1 p-acp np1, vvb a-acp dt n1 p-acp po11 n1;
(46) sermon (DIV1)
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14819
take possession of all the riches I can grasp. take possession of all the riches I can grasp.
vvb n1 pp-f d dt n2 pns11 vmb vvi.
(46) sermon (DIV1)
551
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14820
For these truths, which sort and seem to comply with this malady, captivam animam, dum delectant, exulcerant;
For these truths, which sort and seem to comply with this malady, captivam animam, dum delectant, exulcerant;
p-acp d n2, r-crq n1 cc vvb pc-acp vvi p-acp d n1, fw-la fw-la, fw-la j, j;
(46) sermon (DIV1)
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14821
do delight indeed and please the captive soul, but withal do pierce her through, and exasperate the humor which was too malignant before.
do delight indeed and please the captive soul, but withal do pierce her through, and exasperate the humour which was too malignant before.
vdb vvi av cc vvb dt j-jn n1, cc-acp av vdb vvi pno31 p-acp, cc vvi dt n1 r-crq vbds av j c-acp.
(46) sermon (DIV1)
551
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14822
For when our love is fixt upon the world, the God of the world, the Devil, will soon teach us his art, veritatem veritate concutere, to demolish one truth with another;
For when our love is fixed upon the world, the God of the world, the devil, will soon teach us his art, veritatem veritate concutere, to demolish one truth with Another;
p-acp c-crq po12 n1 vbz vvn p-acp dt n1, dt n1 pp-f dt n1, dt n1, vmb av vvi pno12 po31 n1, fw-la fw-la fw-la, pc-acp vvi crd n1 p-acp j-jn;
(46) sermon (DIV1)
551
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14823
to drown our Bounty to the poor in our care for our family.
to drown our Bounty to the poor in our care for our family.
pc-acp vvi po12 n1 p-acp dt j p-acp po12 n1 p-acp po12 n1.
(46) sermon (DIV1)
551
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14824
To send the covetous person to the Pismire to School, to commend Frugality to a Miser, is nequitiam praeceptis adjuvare, nothing else but to whet and quicken that appetite which is too sharp already, to put wings to that desire which is too fleet and eager.
To send the covetous person to the Pismire to School, to commend Frugality to a Miser, is nequitiam praeceptis adjuvare, nothing Else but to whet and quicken that appetite which is too sharp already, to put wings to that desire which is too fleet and eager.
p-acp vvi dt j n1 p-acp dt n1 pc-acp vvi, pc-acp vvi n1 p-acp dt n1, vbz fw-la fw-la fw-la, pix av cc-acp pc-acp vvi cc vvi d n1 r-crq vbz av j av, pc-acp vvi n2 p-acp d n1 r-crq vbz av n1 cc j.
(46) sermon (DIV1)
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14825
He that will not labor, let him not eat, is NONLATINALPHABET, a principle, a fundamental axiome, with the Miser, a faithful saying, and worthy of all acceptation, and which he hugs and adores as he doth his gold.He that will not labour, let him not eat, is, a principle, a fundamental axiom, with the Miser, a faithful saying, and worthy of all acceptation, and which he hugs and adores as he does his gold.
pns31 cst vmb xx vvi, vvb pno31 xx vvi, vbz, dt n1, dt j n1, p-acp dt n1, dt j n-vvg, cc j pp-f d n1, cc r-crq pns31 vvz cc vvz c-acp pns31 vdz po31 n1.
(46) sermon (DIV1)
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14826
And therefore this gentle course of Physick will never cure him. Si prodesse vis, doce quod doleat;
And Therefore this gentle course of Physic will never cure him. Si Profits vis, doce quod Doleat;
cc av d j n1 pp-f n1 vmb av-x vvi pno31. fw-mi n1 fw-fr, fw-mi fw-la fw-la;
(46) sermon (DIV1)
551
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If you will do him good, and work a cure indeed, you must disturb and trouble him.
If you will do him good, and work a cure indeed, you must disturb and trouble him.
cs pn22 vmb vdi pno31 j, cc vvi dt n1 av, pn22 vmb vvi cc vvi pno31.
(46) sermon (DIV1)
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14828
Go, sell all thou hast, and give to the poor, is a bitter pill;Go, fell all thou hast, and give to the poor, is a bitter pill;
vvb, vvb d pns21 vh2, cc vvi p-acp dt j, vbz dt j n1;
(46) sermon (DIV1)
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and it will so work with him, that it will make him very pensive and sorrowful.
and it will so work with him, that it will make him very pensive and sorrowful.
cc pn31 vmb av vvi p-acp pno31, cst pn31 vmb vvi pno31 av j cc j.
(46) sermon (DIV1)
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14832
But then they level it by that plain position of our Saviours, Whosoever he be that forsaketh not all that he hath, cannot be my Disciple;
But then they level it by that plain position of our Saviors, Whosoever he be that Forsaketh not all that he hath, cannot be my Disciple;
p-acp av pns32 vvb pn31 p-acp d j n1 pp-f po12 ng1, c-crq pns31 vbb cst vvz xx d cst pns31 vhz, vmbx vbi po11 n1;
(46) sermon (DIV1)
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14833
which cannot be understood of forsaking in act and execution, but in will and affection, at some time and upon some occasions. Habet & pax suos martyres;
which cannot be understood of forsaking in act and execution, but in will and affection, At Some time and upon Some occasions. Habet & pax suos Martyrs;
r-crq vmbx vbi vvn pp-f vvg p-acp n1 cc n1, cc-acp p-acp n1 cc n1, p-acp d n1 cc p-acp d n2. fw-la cc fw-la fw-la n2;
(46) sermon (DIV1)
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14834
There is even a martyrdome in time of peace:
There is even a martyrdom in time of peace:
a-acp vbz av dt n1 p-acp n1 pp-f n1:
(46) sermon (DIV1)
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14835
Habent divitiae suos pauperes; Men may be poor in spirit, though their corn and their wine and riches increase:Habent divitiae suos Paupers; Men may be poor in Spirit, though their corn and their wine and riches increase:
fw-la fw-la fw-la n2; n2 vmb vbi j p-acp n1, cs po32 n1 cc po32 n1 cc n2 vvi:
(46) sermon (DIV1)
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14836
We may say of this precept as Tertullian speaks of some other places of Scripture, Expetit sensus interpretationis gubernaculum; To find the sense we must steer along by a wary interpretation.
We may say of this precept as Tertullian speaks of Some other places of Scripture, Expetit sensus interpretationis gubernaculum; To find the sense we must steer along by a wary Interpretation.
pns12 vmb vvi pp-f d n1 c-acp np1 vvz pp-f d j-jn n2 pp-f n1, fw-fr fw-la fw-la fw-la; pc-acp vvi dt n1 pns12 vmb vvi a-acp p-acp dt j n1.
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14837
For literally this precept cannot be general;
For literally this precept cannot be general;
p-acp av-j d n1 vmbx vbi j;
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14838
it being impossible that all should be sellers. If all were sellers, where would be the buyers? and if all were givers, where would be the receivers? But in respect of that due preparation which every Christian ought to have for the Truth and the Gospels sake,
it being impossible that all should be sellers. If all were sellers, where would be the buyers? and if all were givers, where would be the Receivers? But in respect of that due preparation which every Christian ought to have for the Truth and the Gospels sake,
pn31 vbg j cst d vmd vbi n2. cs d vbdr ng1, c-crq vmd vbi dt n2? cc cs d vbdr ng1, c-crq vmd vbi dt n2? p-acp p-acp n1 pp-f cst j-jn n1 r-crq d njp vmd p-acp vhb p-acp dt n1 cc dt ng1 n1,
(46) sermon (DIV1)
551
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for their Brethrens sake, to offer up all their possessions as a Holocaust, in this respect it finds no restraint or limitation,
for their Brothers' sake, to offer up all their possessions as a Holocaust, in this respect it finds no restraint or limitation,
p-acp po32 ng2 n1, pc-acp vvi a-acp d po32 n2 p-acp dt np1, p-acp d n1 pn31 vvz dx n1 cc n1,
(46) sermon (DIV1)
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14840
but is of as large compass as Christendom. Non audomus dicere ut omnia relinquatis: tamen, si vultis, omnia etiam retinendo relinquitis, saith Gregorie;
but is of as large compass as Christendom. Non audomus dicere ut omnia relinquatis: tamen, si Wills, omnia etiam retinendo relinquitis, Says Gregory;
cc-acp vbz pp-f a-acp j n1 c-acp np1. fw-fr fw-la fw-la fw-la fw-la fw-la: fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la, vvz np1;
(46) sermon (DIV1)
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14841
I dare not be so bold as to press upon you to forsake all that you have:
I Dare not be so bold as to press upon you to forsake all that you have:
pns11 vvb xx vbi av j c-acp pc-acp vvi p-acp pn22 pc-acp vvi d cst pn22 vhb:
(46) sermon (DIV1)
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14842
but yet, if you please to learn this Christian art, you may forsake, and retain; you may sell and give, and yet keep.
but yet, if you please to Learn this Christian art, you may forsake, and retain; you may fell and give, and yet keep.
cc-acp av, cs pn22 vvb pc-acp vvi d njp n1, pn22 vmb vvi, cc vvi; pn22 vmb vvi cc vvi, cc av vvb.
(46) sermon (DIV1)
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14843
You may so use the world, that you may enjoy God;
You may so use the world, that you may enjoy God;
pn22 vmb av vvi dt n1, cst pn22 vmb vvi np1;
(46) sermon (DIV1)
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14844
still be proprietaries of them as of yours, but so esteem of them as if they were not yours but your brethrens;
still be proprietaries of them as of yours, but so esteem of them as if they were not yours but your Brothers';
av vbb n2 pp-f pno32 c-acp pp-f png22, cc-acp av vvi pp-f pno32 c-acp cs pns32 vbdr xx png22 p-acp po22 ng2;
(46) sermon (DIV1)
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still place our thoughts, not upon PANIS, Bread, but upon NOSTER, Ours; still consider that it is not Mine, or Thine, but Ours.
still place our thoughts, not upon PANIS, Bred, but upon NOSTER, Ours; still Consider that it is not Mine, or Thine, but Ours.
av vvb po12 n2, xx p-acp np1, n1, p-acp p-acp fw-la, png12; av vvb cst pn31 vbz xx png11, cc png21, cc-acp png12.
(46) sermon (DIV1)
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14846
This NOSTER is a kind of circle of compass large enough to take in thy self and all thy poor brethren, to comprehend all the Christians in the world.
This NOSTER is a kind of circle of compass large enough to take in thy self and all thy poor brothers, to comprehend all the Christians in the world.
d np1 vbz dt n1 pp-f n1 pp-f n1 j av-d pc-acp vvi p-acp po21 n1 cc d po21 j n2, pc-acp vvi d dt njpg2 p-acp dt n1.
(46) sermon (DIV1)
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14847
How scrupulous our Fore-fathers were in expounding this and the like Texts of Scripture, themselves have left us notable monuments.
How scrupulous our Forefathers were in expounding this and the like Texts of Scripture, themselves have left us notable monuments.
q-crq j po12 n2 vbdr p-acp vvg d cc dt j n2 pp-f n1, px32 vhb vvn pno12 j n2.
(46) sermon (DIV1)
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14848
St. Basil maketh a strange supposition, and in my opinion he gives as strange an answer to it.
Saint Basil makes a strange supposition, and in my opinion he gives as strange an answer to it.
n1 np1 vvz dt j n1, cc p-acp po11 n1 pns31 vvz p-acp j dt n1 p-acp pn31.
(46) sermon (DIV1)
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14849
Wert thou brought, saith he, into those streights that thou hadst but one loaf left, and that thou knewest no means to provide other when that is spent; Wertenberg thou brought, Says he, into those straights that thou Hadst but one loaf left, and that thou Knewest no means to provide other when that is spent;
vbd2r pns21 vvn, vvz pns31, p-acp d n2 cst pns21 vhd2 p-acp crd n1 vvn, cc cst pns21 vvd2 dx n2 pc-acp vvi n-jn c-crq d vbz vvn;
(46) sermon (DIV1)
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14943
and the time but lost in which we strive against them.
and the time but lost in which we strive against them.
cc dt n1 cc-acp vvn p-acp r-crq pns12 vvb p-acp pno32.
(47) sermon (DIV1)
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yet if there should come some poor and needy man, and ask thee for food, what thinkst thou would be thy duty to do? Even to take that one loaf,
yet if there should come Some poor and needy man, and ask thee for food, what Thinkest thou would be thy duty to do? Even to take that one loaf,
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(46) sermon (DIV1)
551
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14851
and put it into his hand that begs his food; and looking up into heaven, to say, Lord, thou seest this one loaf:
and put it into his hand that begs his food; and looking up into heaven, to say, Lord, thou See this one loaf:
cc vvd pn31 p-acp po31 n1 cst vvz po31 n1; cc vvg a-acp p-acp n1, pc-acp vvi, n1, pns21 vv2 d crd n1:
(46) sermon (DIV1)
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14852
thou knowest the streights in which I am; yet have I performed the keeping of thy commandments before supplying my own necessities. thou Knowest the straights in which I am; yet have I performed the keeping of thy Commandments before supplying my own necessities.
pns21 vv2 dt n2 p-acp r-crq pns11 vbm; av vhb pns11 vvn dt n-vvg pp-f po21 n2 p-acp vvg po11 d n2.
(46) sermon (DIV1)
551
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14853
This indeed is a point of piety cujus non audeo dicere nomen:
This indeed is a point of piety cujus non audeo dicere Nome:
d av vbz dt n1 pp-f n1 fw-la fw-fr fw-la fw-la fw-la:
(46) sermon (DIV1)
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14854
and had I not the warrant of so grave and judicious a Divine, I should scarcely have dar'd to have taught it in this age of the world, where we are taught that we must begin from our selves, that we must not tempt God by making our selves destitute of means;
and had I not the warrant of so grave and judicious a Divine, I should scarcely have dared to have taught it in this age of the world, where we Are taught that we must begin from our selves, that we must not tempt God by making our selves destitute of means;
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(46) sermon (DIV1)
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14855
or other such thriving Doctrines, which strongly savour of Love to the World and Distrust in Gods Providence.
or other such thriving Doctrines, which strongly savour of Love to the World and Distrust in God's Providence.
cc j-jn d vvg n2, r-crq av-j n1 pp-f n1 p-acp dt n1 cc n1 p-acp ng1 n1.
(46) sermon (DIV1)
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14856
I deny not but that there may be many reasons of mollifying and restraining some Texts;
I deny not but that there may be many Reasons of mollifying and restraining Some Texts;
pns11 vvb xx p-acp d a-acp vmb vbi d n2 pp-f j-vvg cc vvg d n2;
(46) sermon (DIV1)
551
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14857
but amongst these that must be the least which is drawn from our Commodity.
but among these that must be the least which is drawn from our Commodity.
cc-acp p-acp d cst vmb vbi dt ds r-crq vbz vvn p-acp po12 n1.
(46) sermon (DIV1)
551
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14858
For thus to tamper with those Texts which seem to stand in our light, and cross us in our way to Riches and Honors, gives just cause of suspicion that our hearts are set upon them,
For thus to tamper with those Texts which seem to stand in our Light, and cross us in our Way to Riches and Honours, gives just cause of suspicion that our hearts Are Set upon them,
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(46) sermon (DIV1)
551
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14859
and that if no hard and fearful command came between, we would be nailed to them.
and that if no hard and fearful command Come between, we would be nailed to them.
cc cst cs dx j cc j n1 vvd p-acp, pns12 vmd vbi vvn p-acp pno32.
(46) sermon (DIV1)
551
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14860
In respect of our Persons or our Purses to restrain any part of Scripture from that latitude of sense whereof it is naturally capable, makes it manifest that we are willing magìs emendare Deos quà m nosipsos, rather to correct the Gods,
In respect of our Persons or our Purses to restrain any part of Scripture from that latitude of sense whereof it is naturally capable, makes it manifest that we Are willing magìs emendare Gods quà m nosipsos, rather to correct the God's,
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(46) sermon (DIV1)
551
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14861
nay, to conform the word of the true and everliving God to our own humor, than to subdue our humor to the word of God;
nay, to conform the word of the true and everliving God to our own humour, than to subdue our humour to the word of God;
uh-x, pc-acp vvi dt n1 pp-f dt j cc j np1 p-acp po12 d n1, cs pc-acp vvi po12 n1 p-acp dt n1 pp-f np1;
(46) sermon (DIV1)
551
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14862
and that we are well content to deal with our souls as the Athenians sometimes dealt with their ground;
and that we Are well content to deal with our Souls as the Athenians sometime dealt with their ground;
cc cst pns12 vbr av j pc-acp vvi p-acp po12 n2 p-acp dt njp2 av vvd p-acp po32 n1;
(46) sermon (DIV1)
551
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14863
When they will not bear good corn, to sow leeks and onions there.
When they will not bear good corn, to sow leeks and onions there.
c-crq pns32 vmb xx vvi j n1, pc-acp vvi n2 cc n2 a-acp.
(46) sermon (DIV1)
551
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14864
When the Gospel and Christs precepts thwart our corrupt dispositions, we learn to make them void with our traditions, with our Pharisaical limitations and restrictions.
When the Gospel and Christ Precepts thwart our corrupt dispositions, we Learn to make them void with our traditions, with our Pharisaical limitations and restrictions.
c-crq dt n1 cc npg1 n2 p-acp po12 j n2, pns12 vvb p-acp vvb pno32 j p-acp po12 n2, p-acp po12 j n2 cc n2.
(46) sermon (DIV1)
551
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14865
And thus much be spoken concerning this word NOSTER, and the reasons why this Bread is called Our Bread.
And thus much be spoken Concerning this word NOSTER, and the Reasons why this Bred is called Our Bred.
cc av av-d vbb vvn vvg d n1 fw-la, cc dt n2 q-crq d n1 vbz vvn po12 n1.
(46) sermon (DIV1)
551
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14866
The Eight and Thirtieth SERMON. PART. III. MATTH. VI. 11. Give us this day our daily Bread.
The Eight and Thirtieth SERMON. PART. III. MATTHEW. VI. 11. Give us this day our daily Bred.
dt crd cc ord n1. n1. np1. av. crd. crd vvb pno12 d n1 po12 j n1.
(47) sermon (DIV1)
551
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14867
WHat is meant by Bread, and why it is called Our Bread, we have already shewn at large.
WHat is meant by Bred, and why it is called Our Bred, we have already shown At large.
q-crq vbz vvn p-acp n1, cc c-crq pn31 vbz vvn po12 n1, pns12 vhb av vvn p-acp j.
(47) sermon (DIV1)
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14979
or else tying it to two or three Favorites alone, as some are of opinion in Isidore Pelusiote;
or Else tying it to two or three Favorites alone, as Some Are of opinion in Isidore Pelusium;
cc av vvg pn31 p-acp crd cc crd n2 av-j, c-acp d vbr pp-f n1 p-acp np1 np1;
(47) sermon (DIV1)
557
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14868
And in this word NOSTER we found a Goad, to put in the sides of the Sluggard, to awaken him out of his slumber and lethargie;
And in this word NOSTER we found a Goad, to put in the sides of the Sluggard, to awaken him out of his slumber and lethargy;
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(47) sermon (DIV1)
552
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14869
and a Chain, to fetter the hands of the Deceitful, to keep them from picking and stealing, from fraud and cousenage;
and a Chain, to fetter the hands of the Deceitful, to keep them from picking and stealing, from fraud and cozenage;
cc dt vvb, pc-acp vvi dt n2 pp-f dt j, pc-acp vvi pno32 p-acp vvg cc vvg, p-acp n1 cc n1;
(47) sermon (DIV1)
552
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14870
and a Spur to our Charity, to make us cast our bread upon the waters.
and a Spur to our Charity, to make us cast our bred upon the waters.
cc dt vvb p-acp po12 n1, pc-acp vvi pno12 vvi po12 n1 p-acp dt n2.
(47) sermon (DIV1)
552
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14871
NOSTER is verbum operativum, a word full of efficacie, to open the fountain of our Liberality,NOSTER is verbum operativum, a word full of efficacy, to open the fountain of our Liberality,
np1 vbz fw-la fw-la, dt n1 j pp-f n1, pc-acp vvi dt n1 pp-f po12 n1,
(47) sermon (DIV1)
552
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14872
and to set up banks to regulate our desires in the pursuit of wealth.
and to Set up banks to regulate our Desires in the pursuit of wealth.
cc pc-acp vvi a-acp n2 pc-acp vvi po12 n2 p-acp dt n1 pp-f n1.
(47) sermon (DIV1)
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14873
We proceed now to enquire, in the next place, why we are taught to pray for our daily Bread, or what is meant by NONLATINALPHABET:
We proceed now to inquire, in the next place, why we Are taught to pray for our daily Bred, or what is meant by:
pns12 vvb av pc-acp vvi, p-acp dt ord n1, c-crq pns12 vbr vvn pc-acp vvi p-acp po12 j n1, cc r-crq vbz vvn p-acp:
(47) sermon (DIV1)
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14874
And here, as the streams in which Interpreters run are divers, so the fountain is hard to find out.
And Here, as the streams in which Interpreters run Are diverse, so the fountain is hard to find out.
cc av, c-acp dt n2 p-acp r-crq n2 vvb vbr j, av dt n1 vbz j pc-acp vvi av.
(47) sermon (DIV1)
553
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14875
Some take the word properly, some metaphorically. Some render it Supersubstantialem, as the Vulgar;
some take the word properly, Some metaphorically. some render it Supersubstantialem, as the vulgar;
d vvb dt n1 av-j, d av-j. d vvb pn31 np1, p-acp dt j;
(47) sermon (DIV1)
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14876
and so with Tertullian and Cyprian take in Christ, who is the Bread of life: So that to pray for Bread is perpetuitatem postulare in Christo, & individuitatem à corpore ejus, to desire a perpetuity in Christ,
and so with Tertullian and Cyprian take in christ, who is the Bred of life: So that to pray for Bred is perpetuitatem postulare in Christ, & individuitatem à corpore His, to desire a perpetuity in christ,
cc av p-acp np1 cc np1 vvb p-acp np1, r-crq vbz dt n1 pp-f n1: av cst pc-acp vvi p-acp n1 vbz fw-la fw-la p-acp fw-la, cc fw-la fw-fr fw-la fw-la, pc-acp vvi dt n1 p-acp np1,
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and to be united to him for ever. Others make it Sacramental Bread.
and to be united to him for ever. Others make it Sacramental Bred.
cc pc-acp vbi vvn p-acp pno31 p-acp av. ng2-jn vvb pn31 j n1.
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Castellio expounds NONLATINALPHABET by NONLATINALPHABET, and then it is supercaelestial or heavenly Bread, by which the Soul is sustein'd;
Castellio expounds by, and then it is supercaelestial or heavenly Bred, by which the Soul is sustained;
np1 vvz p-acp, cc av pn31 vbz j cc j n1, p-acp r-crq dt n1 vbz vvn;
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to wit, the Grace of God, by which we overcome and remove all difficulties which stand in our way between us and that happiness which is the mark and the price of the high calling in Jesus Christ.
to wit, the Grace of God, by which we overcome and remove all difficulties which stand in our Way between us and that happiness which is the mark and the price of the high calling in jesus christ.
p-acp n1, dt n1 pp-f np1, p-acp r-crq pns12 vvb cc vvi d n2 r-crq vvb p-acp po12 n1 p-acp pno12 cc d n1 r-crq vbz dt n1 cc dt n1 pp-f dt j n-vvg p-acp np1 np1.
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Others, by NONLATINALPHABET, eximium; and call it that bread which is singular and peculiar to us. Others interpret NONLATINALPHABET, that which is profitable and fit to nourish us;
Others, by, eximium; and call it that bred which is singular and peculiar to us. Others interpret, that which is profitable and fit to nourish us;
n2-jn, p-acp, n1; cc vvb pn31 d n1 r-crq vbz j cc j p-acp pno12. ng2-jn vvb, cst r-crq vbz j cc j pc-acp vvi pno12;
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NONLATINALPHABET, saith Chrysostom, that bread which is turned into the very substance of our bodies. Others, NONLATINALPHABET.
, Says Chrysostom, that bred which is turned into the very substance of our bodies. Others,.
, vvz np1, cst n1 r-crq vbz vvn p-acp dt j n1 pp-f po12 n2. n2-jn,.
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14882
And the Vulgar, which in St. Matthew renders it super substantial, in St. Luke calls it QUOTIDI ANUM, our daily Bread.
And the vulgar, which in Saint Matthew renders it super substantial, in Saint Luke calls it QUOTIDI ANUM, our daily Bred.
cc dt j, r-crq p-acp n1 np1 vvz pn31 n1 j, p-acp n1 np1 vvz pn31 np1 np1, po12 j n1.
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NONLATINALPHABET, as St. Chrysostom used to speak: We may embrace all senses.
, as Saint Chrysostom used to speak: We may embrace all Senses.
, c-acp n1 np1 vvd pc-acp vvi: pns12 vmb vvi d n2.
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For why should not Righteousness be as our daily Bread, to feed us? Why should we not with joy put it on to clothe us, and make it as a robe or a diadem? Why should we not thirst for that water which is drawn out of the wells of salvation.
For why should not Righteousness be as our daily Bred, to feed us? Why should we not with joy put it on to cloth us, and make it as a robe or a diadem? Why should we not thirst for that water which is drawn out of the wells of salvation.
p-acp q-crq vmd xx n1 vbi c-acp po12 j n1, pc-acp vvi pno12? q-crq vmd pns12 xx p-acp n1 vvi pn31 p-acp pc-acp vvi pno12, cc vvb pn31 p-acp dt n1 cc dt n1? q-crq vmd pns12 xx vvi p-acp d n1 r-crq vbz vvn av pp-f dt n2 pp-f n1.
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Why should we not long for our NONLATINALPHABET, as the Fathers call the Eucharist;
Why should we not long for our, as the Father's call the Eucharist;
q-crq vmd pns12 xx av-j p-acp po12, c-acp dt n2 vvb dt n1;
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For that holy Bread which is our provision and supply in our way? For every one of these we may solicit the Majesty of heaven and earth,
For that holy Bred which is our provision and supply in our Way? For every one of these we may solicit the Majesty of heaven and earth,
c-acp cst j n1 r-crq vbz po12 n1 cc n1 p-acp po12 n1? p-acp d crd pp-f d pns12 vmb vvi dt n1 pp-f n1 cc n1,
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14887
and press upon God with an holy opportunity, Lord, evermore give us of this bread, of the Bread of Righteousness, of the Bread which thou breakest,
and press upon God with an holy opportunity, Lord, evermore give us of this bred, of the Bred of Righteousness, of the Bred which thou breakest,
cc vvi p-acp np1 p-acp dt j n1, n1, av vvb pno12 pp-f d n1, pp-f dt n1 pp-f n1, pp-f dt n1 r-crq pns21 vv2,
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and of the Bread which thou art, of the Bread of thy Word, and of the Bread of thy Sacrament;
and of the Bred which thou art, of the Bred of thy Word, and of the Bred of thy Sacrament;
cc pp-f dt n1 r-crq pns21 vb2r, pp-f dt n1 pp-f po21 n1, cc pp-f dt n1 pp-f po21 n1;
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Which are primitiae futuri panis, the first-fruits of the Bread of eternal Life. We may embrace all senses.
Which Are primitiae Future Paris, the Firstfruits of the Bred of Eternal Life. We may embrace all Senses.
r-crq vbr fw-la fw-la n1, dt n2 pp-f dt n1 pp-f j n1. pns12 vmb vvi d n2.
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For superflua non nocent, or, as the Civilians speak, non solent quae abundant vitiare scripturas, these superfluities and superabundancies are not dangerous, where every exposition is true,
For superflua non nocent, or, as the Civilians speak, non solent Quae abundant vitiare scripturas, these superfluities and superabundancies Are not dangerous, where every exposition is true,
p-acp fw-la fw-fr fw-la, cc, c-acp dt n2-jn vvb, fw-fr j fw-la j fw-la fw-la, d n2 cc n2 vbr xx j, c-crq d n1 vbz j,
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though non ad textum, not truly fitted to the Text. But that Christ meant not Sacramental Bread, is more than evident: 1. Because the Sacrament was not yet instituted:
though non ad Textum, not truly fitted to the Text. But that christ meant not Sacramental Bred, is more than evident: 1. Because the Sacrament was not yet instituted:
cs fw-fr fw-la fw-la, xx av-j vvn p-acp dt np1 p-acp cst np1 vvd xx j n1, vbz av-dc cs j: crd p-acp dt n1 vbds xx av vvn:
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And it is not probable that our Saviour, when he taught his Disciples to pray, would speak in parables. 2. We do not every day receive the Sacrament,
And it is not probable that our Saviour, when he taught his Disciples to pray, would speak in parables. 2. We do not every day receive the Sacrament,
cc pn31 vbz xx j cst po12 n1, c-crq pns31 vvd po31 n2 pc-acp vvi, vmd vvi p-acp n2. crd pns12 vdb xx d n1 vvi dt n1,
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but we are taught thus every day to pray. Quia quotidiana est oratio, quotidiè quoque videtur dici oportere:
but we Are taught thus every day to pray. Quia Quotidian est oratio, quotidiè quoque videtur dici oportere:
cc-acp pns12 vbr vvn av d n1 pc-acp vvi. fw-la fw-la fw-la fw-la, fw-fr fw-la fw-la fw-la fw-mi:
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14894
It was so determined in the Fourth Councel of Toledo; It is our daily prayer, and to be said every day;
It was so determined in the Fourth Council of Toledo; It is our daily prayer, and to be said every day;
pn31 vbds av vvn p-acp dt ord n1 pp-f np1; pn31 vbz po12 j n1, cc pc-acp vbi vvn d n1;
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against some Priests in Spain who would say the Lords Prayer only upon the Lords day,
against Some Priests in Spain who would say the lords Prayer only upon the lords day,
p-acp d n2 p-acp np1 r-crq vmd vvi dt n2 n1 av-j p-acp dt n2 n1,
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as we find it in the Ninth Canon of that Councel. And as it may be said every day, so every hour of the day:
as we find it in the Ninth Canon of that Council. And as it may be said every day, so every hour of the day:
c-acp pns12 vvb pn31 p-acp dt ord n1 pp-f d n1. cc c-acp pn31 vmb vbi vvn d n1, av d n1 pp-f dt n1:
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14897
Which we cannot apply to the Eucharist. 3. If we will lay upon the word all senses it will bear without injurie to the truth, we need no other form than that one Petition, Thy will be done. For in that,
Which we cannot apply to the Eucharist. 3. If we will lay upon the word all Senses it will bear without injury to the truth, we need no other from than that one Petition, Thy will be done. For in that,
r-crq pns12 vmbx vvi p-acp dt n1. crd cs pns12 vmb vvi p-acp dt n1 d n2 pn31 vmb vvi p-acp n1 p-acp dt n1, pns12 vvb dx j-jn n1 cs d crd vvb, po21 n1 vbi vdn. c-acp p-acp d,
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as in a Breviary, all that we can pray for is comprised.
as in a Breviary, all that we can pray for is comprised.
c-acp p-acp dt n1, d cst pns12 vmb vvi c-acp vbz vvn.
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14899
Indeed, as Seneca in his Natural Questions speaks of the river Nilus, Nilus per septena ostia in mare emittitur;
Indeed, as Senecca in his Natural Questions speaks of the river Nilus, Nilus per septena ostia in mare emittitur;
np1, c-acp np1 p-acp po31 j n2 vvz pp-f dt n1 np1, np1 fw-la fw-la fw-la p-acp fw-la fw-la;
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quodcunque ex his elegeris, mare est; quodcunque ex his elegeris, mare est;
fw-la fw-la png31 fw-la, fw-la fw-la;
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14901
Nilus is emptied into the Sea by seven chanels, and every one of these is a Sea:
Nilus is emptied into the Sea by seven channels, and every one of these is a Sea:
np1 vbz vvn p-acp dt n1 p-acp crd n2, cc d crd pp-f d vbz dt n1:
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14902
So here we see this word conveyed unto us by divers interpretations as by so many chanels,
So Here we see this word conveyed unto us by diverse interpretations as by so many channels,
av av pns12 vvb d n1 vvn p-acp pno12 p-acp j n2 c-acp p-acp av d n2,
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and every one of these is a sea, yielding us abundance of matter.
and every one of these is a sea, yielding us abundance of matter.
cc d crd pp-f d vbz dt n1, vvg pno12 n1 pp-f n1.
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14904
And as it is said of that river, Ortus mirari, non nosse licuit, that men with wonder and admiration might search but not find out the fountain-head from whence it sprang;
And as it is said of that river, Ortus mirari, non nosse Lucuit, that men with wonder and admiration might search but not find out the fountainhead from whence it sprang;
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14905
So this word NONLATINALPHABET is not found in any Ethnick writer whatsoever. And the formation and etymon is as hard and full of difficulty to find out.
So this word is not found in any Ethnic writer whatsoever. And the formation and etymon is as hard and full of difficulty to find out.
av d n1 vbz xx vvn p-acp d j-jn n1 r-crq. cc dt n1 cc n1 vbz a-acp j cc j pp-f n1 pc-acp vvi av.
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or else, beholding fools on horsback, whilst themselves are on the ground, thinking that God seeth not,
or Else, beholding Fools on horseback, while themselves Are on the ground, thinking that God sees not,
cc av, vvg n2 p-acp n1, cs px32 vbr p-acp dt n1, vvg cst np1 vvz xx,
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14906
From NONLATINALPHABET, whence it is commonly derived, it cannot come. For if we derive it from NONLATINALPHABET, sum, it must be NONLATINALPHABET, not NONLATINALPHABET.
From, whence it is commonly derived, it cannot come. For if we derive it from, sum, it must be, not.
p-acp, c-crq pn31 vbz av-j vvn, pn31 vmbx vvi. p-acp cs pns12 vvb pn31 p-acp, n1, pn31 vmb vbi, xx.
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14907
Therefore we rather draw it from NONLATINALPHABET, eo: and the participle from NONLATINALPHABET is NONLATINALPHABET, from whence most probably comes NONLATINALPHABET, by which we note SUPERVENIENTEM, SUCCEDANEUM, SEQUENTEM PANEM, our following, our succeeding, our next Bread.
Therefore we rather draw it from, eo: and the participle from is, from whence most probably comes, by which we note SUPERVENIENTEM, SUCCEDANEUM, SEQUENTEM BREAD, our following, our succeeding, our next Bred.
av pns12 av-c vvb pn31 p-acp, fw-la: cc dt n1 p-acp vbz, p-acp c-crq av-ds av-j vvz, p-acp r-crq pns12 vvb fw-la, fw-la, fw-la fw-la, po12 vvg, po12 n-vvg, po12 ord n1.
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14908
So NONLATINALPHABET in Synesius is taken for the morrow, and NONLATINALPHABET in Demosthenes, for the next hour. And this takes in the Syriack interpretation, where it is called PANIS NECESSITATIS NOSTRAE, the Bread which we have need of.
So in Synesius is taken for the morrow, and in Demosthenes, for the next hour. And this Takes in the Syriac Interpretation, where it is called PANIS NECESSITATIS NOSTRAE, the Bred which we have need of.
av p-acp np1 vbz vvn p-acp dt n1, cc p-acp np1, p-acp dt ord n1. cc d vvz p-acp dt np1 n1, c-crq pn31 vbz vvn np1 fw-la np1, dt n1 r-crq pns12 vhb n1 pp-f.
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And this interpretation is most probable. 1. Because we are too ready to favour our selves,
And this Interpretation is most probable. 1. Because we Are too ready to favour our selves,
cc d n1 vbz av-ds j. crd c-acp pns12 vbr av j pc-acp vvi po12 n2,
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14910
and under the name of Bread to understand all superfluities whatsoever.
and under the name of Bred to understand all superfluities whatsoever.
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Therefore NONLATINALPHABET, our next bread, is a word which boundeth our desires, Hitherto shall you go, and no further.
Therefore, our next bred, is a word which bounds our Desires, Hitherto shall you go, and no further.
av, po12 ord n1, vbz dt n1 r-crq vvz po12 n2, av vmb pn22 vvi, cc dx av-jc.
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2. It is drawn by that rule of Hilarie, Dictorum intelligentia ex praepositis aut consequentibus exspectatur, We best understand the Scripture by that which goes before and that which follows after.
2. It is drawn by that Rule of Hillary, Dictorum Intelligence ex praepositis Or consequentibus exspectatur, We best understand the Scripture by that which Goes before and that which follows After.
crd pn31 vbz vvn p-acp d n1 pp-f np1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, pns12 av-j vvb dt n1 p-acp d r-crq vvz a-acp cc cst r-crq vvz a-acp.
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14913
Now under the name of Bread without this epithite we may comprehend the Bread of Life, Super-substantial, Coelestial, Sacramental bread, or any Bread whatsoever:
Now under the name of Bred without this epithet we may comprehend the Bred of Life, Supersubstantial, Celestial, Sacramental bred, or any Bred whatsoever:
av p-acp dt n1 pp-f n1 p-acp d n1 pns12 vmb vvi dt n1 pp-f n1, j, j, j n1, cc d n1 r-crq:
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14914
And that which follows is indeed nothing else but an interpretation of this form of Prayer:
And that which follows is indeed nothing Else but an Interpretation of this from of Prayer:
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and the latter part of this Chapter is a full exposition of this word, and shews what it is we ask when we begg our daily bread; when we are forbidden NONLATINALPHABET,
and the latter part of this Chapter is a full exposition of this word, and shows what it is we ask when we beg our daily bred; when we Are forbidden,
cc dt d n1 pp-f d n1 vbz dt j n1 pp-f d n1, cc vvz r-crq pn31 vbz pns12 vvb c-crq pns12 vvb po12 j n1; c-crq pns12 vbr vvn,
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and as St. Luke hath it chap. 12. 29. NONLATINALPHABET, spes nostras & cogitationes in longinquum mittere, as Seneca speaks, to let our thoughts and hopes loose, and send them after uncertainties;
and as Saint Luke hath it chap. 12. 29., spes nostras & Cogitations in longinquum mittere, as Senecca speaks, to let our thoughts and hope's lose, and send them After uncertainties;
cc p-acp n1 np1 vhz pn31 n1 crd crd, fw-la fw-la cc fw-la p-acp fw-la n1, p-acp np1 vvz, pc-acp vvi po12 n2 cc n2 j, cc vvi pno32 p-acp n2;
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14917
to extend them farther than a day and our present necessities. Therefore our Saviour here adds NONLATINALPHABET, or NONLATINALPHABET, Give us our daily Bread this day.
to extend them farther than a day and our present necessities. Therefore our Saviour Here adds, or, Give us our daily Bred this day.
pc-acp vvi pno32 av-jc cs dt n1 cc po12 j n2. av po12 n1 av vvz, cc, vvb pno12 po12 j n1 d n1.
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This I take to be the meaning of this word.
This I take to be the meaning of this word.
d pns11 vvb pc-acp vbi dt n1 pp-f d n1.
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14919
And though we cannot give exactly the etymon of NONLATINALPHABET, yet with Tertullian, Malo in scripturis minùs quà m contra sapere, I had rather understand less,
And though we cannot give exactly the etymon of, yet with Tertullian, Malo in Scriptures minùs quà m contra Sapere, I had rather understand less,
cc cs pns12 vmbx vvi av-j dt n1 pp-f, av p-acp np1, np1 p-acp n2 fw-la fw-la fw-la fw-la, pns11 vhd av-c vvb av-dc,
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14920
than fix any sense against the Scripture;
than fix any sense against the Scripture;
cs vvi d n1 p-acp dt n1;
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14921
and where we cannot reach the fountain-head, let us keep the chanel as clear and unmudded as we can.
and where we cannot reach the fountainhead, let us keep the channel as clear and unmudded as we can.
cc c-crq pns12 vmbx vvi dt n1, vvb pno12 vvi dt n1 c-acp j cc j-vvn c-acp pns12 vmb.
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14922
Our daily Bread then is our next Bread, or that Bread which is needful and sufficient for us, which takes off our care and solicitude for the morrow. Our daily Bred then is our next Bred, or that Bred which is needful and sufficient for us, which Takes off our care and solicitude for the morrow.
po12 j n1 av vbz po12 ord n1, cc cst n1 r-crq vbz j cc j p-acp pno12, r-crq vvz p-acp po12 n1 cc n1 p-acp dt n1.
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14923
And this best fits a Christians mouth, who is not made for a day, or a year,
And this best fits a Christians Mouth, who is not made for a day, or a year,
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14924
or an age, sed in magnis aeternae beatitudinis exemplis constitutus, as Hilarie speaks, built up for eternity and everlasting bliss, peregrinus deorsum, civis sursum, as Augustine speaks, a stranger on earth,
or an age, said in magnis aeternae beatitudinis exemplis Constituted, as Hillary speaks, built up for eternity and everlasting bliss, Peregrinus deorsum, civis Sursum, as Augustine speaks, a stranger on earth,
cc dt n1, vvn p-acp fw-la fw-la fw-la fw-fr fw-la, p-acp np1 vvz, vvn a-acp p-acp n1 cc j n1, fw-la fw-la, fw-la fw-la, p-acp np1 vvz, dt n1 p-acp n1,
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14925
and a citizen of that Hierusalem which is above.
and a citizen of that Jerusalem which is above.
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14926
What should he be solicitous for to morrow, whose aim is Eternity? What should he think of the next day, who consisiders every moment as his last? Semper ad mortem omnia disponere Christianum oportet;
What should he be solicitous for to morrow, whose aim is Eternity? What should he think of the next day, who consisiders every moment as his last? Semper ad mortem omnia disponere Christian oportet;
q-crq vmd pns31 vbi j p-acp p-acp n1, rg-crq n1 vbz n1? q-crq vmd pns31 vvi pp-f dt ord n1, r-crq vvz d n1 p-acp po31 ord? fw-la fw-la fw-la fw-la fw-la np1 fw-la;
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14927
A Christian mans care and study must be not how to live, but how to dye.
A Christian men care and study must be not how to live, but how to die.
dt njp vvz n1 cc n1 vmb vbi xx c-crq pc-acp vvi, cc-acp c-crq pc-acp vvi.
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14928
Therefore Tertullian amongst other characters of Christian men gives this for one, That they are morti expeditum genus, a kind of men who are alwayes ready and prepared to dye.
Therefore Tertullian among other characters of Christian men gives this for one, That they Are morti expeditum genus, a kind of men who Are always ready and prepared to die.
av np1 p-acp j-jn n2 pp-f njp n2 vvz d p-acp crd, cst pns32 vbr fw-la fw-la fw-la, dt n1 pp-f n2 r-crq vbr av j cc vvd pc-acp vvi.
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14929
And Petrarch tells us of an holy and religious man, who being invited to come the next day to a feast, made this reply, That if they had any request for the present, he was ready;
And Petrarch tells us of an holy and religious man, who being invited to come the next day to a feast, made this reply, That if they had any request for the present, he was ready;
cc np1 vvz pno12 pp-f dt j cc j n1, r-crq vbg vvn pc-acp vvi dt ord n1 p-acp dt n1, vvd d n1, cst cs pns32 vhd d n1 p-acp dt j, pns31 vbds j;
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but what should be done to morrow, he left to them to think of who had leasure:
but what should be done to morrow, he left to them to think of who had leisure:
cc-acp q-crq vmd vbi vdn p-acp n1, pns31 vvd p-acp pno32 pc-acp vvi pp-f r-crq vhd n1:
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Nam ego à multis annis crastinum non habeo: Nam ego à multis Annis Tomorrow non habeo:
fw-la fw-la fw-fr fw-la fw-la fw-la fw-la fw-la:
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for I for these many years have had no morrow, but made every day my last. O felix, si vera memorasti! saith my Author:
for I for these many Years have had no morrow, but made every day my last. O felix, si vera memorasti! Says my Author:
c-acp pns11 p-acp d d n2 vhb vhn dx n1, cc-acp vvd d n1 po11 ord. fw-la fw-la, fw-la fw-la fw-la! vvz po11 n1:
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14933
How happy a man was this, if he spake the truth! And Seneca gives the reason, Cui vita sua quotidie fuit tota, securus est;
How happy a man was this, if he spoke the truth! And Senecca gives the reason, Cui vita sua quotidie fuit tota, Secure est;
c-crq j dt n1 vbds d, cs pns31 vvd dt n1! cc np1 vvz dt n1, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la;
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He may breathe securely who counts every breath his last.
He may breathe securely who counts every breath his last.
pns31 vmb vvi av-j r-crq vvz d n1 po31 ord.
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And in this appears the provident mercy of God, who would not let us know how long we have to live, that we may not busie our selves about what we may do to morrow, who may dye to day;
And in this appears the provident mercy of God, who would not let us know how long we have to live, that we may not busy our selves about what we may do to morrow, who may die to day;
cc p-acp d vvz dt j n1 pp-f np1, r-crq vmd xx vvi pno12 vvi c-crq av-j pns12 vhb pc-acp vvi, cst pns12 vmb xx vvi po12 n2 p-acp r-crq pns12 vmb vdi p-acp n1, r-crq vmb vvi p-acp n1;
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that we may check our wandring thoughts with the sight of Death. Latet ultimus dies, ut observentur omnes, saith St. Augustine;
that we may check our wandering thoughts with the sighed of Death. Latet Ultimus dies, ut observentur omnes, Says Saint Augustine;
cst pns12 vmb vvi po12 j-vvg n2 p-acp dt n1 pp-f n1. fw-la fw-la fw-la, fw-la fw-la fw-la, vvz n1 np1;
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Our last day is hid from our eyes, that we may be more intentive to observe all our dayes.
Our last day is hid from our eyes, that we may be more intentive to observe all our days.
po12 ord n1 vbz vvn p-acp po12 n2, cst pns12 vmb vbi av-dc j pc-acp vvi d po12 n2.
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14938
That wealth, that abundance, those honours, those delights which we hugg and embrace as friends, are but thieves which rob us of that rich treasure of Time which we might more wisely lay out in the purchase of Eternity.
That wealth, that abundance, those honours, those delights which we hug and embrace as Friends, Are but thieves which rob us of that rich treasure of Time which we might more wisely lay out in the purchase of Eternity.
cst n1, cst n1, d n2, d n2 r-crq pns12 vvb cc vvi p-acp n2, vbr cc-acp n2 r-crq vvb pno12 pp-f d j n1 pp-f n1 r-crq pns12 vmd av-dc av-j vvd av p-acp dt n1 pp-f n1.
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What should Poverty fright me? my journey is to Paradise, where the poor more often enter then the rich.
What should Poverty fright me? my journey is to Paradise, where the poor more often enter then the rich.
q-crq vmd n1 vvi pno11? po11 n1 vbz p-acp n1, c-crq dt j av-dc av vvi av dt j.
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What should Hunger afflict mee? I may feed on the Bread of Life when I have not one morsel to eat.
What should Hunger afflict me? I may feed on the Bred of Life when I have not one morsel to eat.
q-crq vmd n1 vvi pno11? pns11 vmb vvi p-acp dt n1 pp-f n1 c-crq pns11 vhb xx crd n1 pc-acp vvi.
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Fides famem non timet, saith Tertullian;Fides Famem non timet, Says Tertullian;
fw-la fw-la fw-la fw-la, vvz np1;
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14942
Faith fears not famine, fears not poverty, fears not disgrace, thinks them not worth a thought,
Faith fears not famine, fears not poverty, fears not disgrace, thinks them not worth a Thought,
n1 vvz xx n1, vvz xx n1, vvz xx n1, vvz pno32 xx j dt n1,
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In what weakness is not a Christian man strong? In what solitude hath not he troops to guard him? Or indeed when is he poor, who possesseth all things? when is he alone, who hath Piety and Christ himself for his companions? when is he cast out, whose conversation is in heaven? when is not he beautiful, who frames himself to the similitude of Christ? Let the morrow care for it self: His care is for Eternity.
In what weakness is not a Christian man strong? In what solitude hath not he troops to guard him? Or indeed when is he poor, who Possesses all things? when is he alone, who hath Piety and christ himself for his Sodales? when is he cast out, whose Conversation is in heaven? when is not he beautiful, who frames himself to the similitude of christ? Let the morrow care for it self: His care is for Eternity.
p-acp r-crq n1 vbz xx dt njp n1 j? p-acp r-crq n1 vhz xx pns31 n2 p-acp n1 pno31? cc av q-crq vbz pns31 j, r-crq vvz d n2? q-crq vbz pns31 j, r-crq vhz n1 cc np1 px31 p-acp po31 n2? q-crq vbz pns31 vvn av, rg-crq n1 vbz p-acp n1? q-crq vbz xx pns31 j, r-crq vvz px31 p-acp dt n1 pp-f np1? vvb dt n1 vvb p-acp pn31 n1: po31 n1 vbz p-acp n1.
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But this may seem an uncouth speculation;
But this may seem an uncouth speculation;
p-acp d vmb vvi dt j n1;
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as indeed all discourses which fall cross with our covetous desires, are taken for no other,
as indeed all discourses which fallen cross with our covetous Desires, Are taken for no other,
c-acp av d n2 r-crq vvb vvi p-acp po12 j n2, vbr vvn p-acp dx j-jn,
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and we are ready to oppose Scripture to Scripture. Care not for to morrow. True: But, He that laboureth not, must not eat;
and we Are ready to oppose Scripture to Scripture. Care not for to morrow. True: But, He that Laboureth not, must not eat;
cc pns12 vbr j pc-acp vvi n1 p-acp n1. vvb xx p-acp p-acp n1. j: cc-acp, pns31 cst vvz xx, vmb xx vvi;
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14948
and, He that provideth not for his family, is worse than an Infidel. This we may use to mollifie the former; but not to abolish it;
and, He that Provideth not for his family, is Worse than an Infidel. This we may use to mollify the former; but not to Abolah it;
cc, pns31 cst vvz xx p-acp po31 n1, vbz jc cs dt n1. d pns12 vmb vvi pc-acp vvi dt j; p-acp xx pc-acp vvi pn31;
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to beat down Sloth, but not to build up Covetousness: as the former doth not take off all Care, but bound and limit it. Our daily bread we ask;
to beatrice down Sloth, but not to built up Covetousness: as the former does not take off all Care, but bound and limit it. Our daily bred we ask;
pc-acp vvi a-acp np1, cc-acp xx pc-acp vvi a-acp n1: c-acp dt j vdz xx vvi a-acp d n1, cc-acp vvn cc vvi pn31. po12 j n1 pns12 vvb;
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but we must not lengthen this Day into an Age. He that bids us Care not for the morrow, forbids not all Care:
but we must not lengthen this Day into an Age. He that bids us Care not for the morrow, forbids not all Care:
cc-acp pns12 vmb xx vvi d n1 p-acp dt n1. pns31 cst vvz pno12 n1 xx p-acp dt n1, vvz xx d n1:
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for he commands us to pray for it. And he that enjoyns to labor for our Bread, forbids us to love it.
for he commands us to pray for it. And he that enjoins to labour for our Bred, forbids us to love it.
c-acp pns31 vvz pno12 pc-acp vvi p-acp pn31. cc pns31 cst vvz p-acp vvb p-acp po12 n1, vvz pno12 pc-acp vvi pn31.
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14952
So that, Care not for to morrow, slays the Covetous, that he sweat not too much:
So that, Care not for to morrow, slays the Covetous, that he sweat not too much:
av cst, vvb xx p-acp p-acp n1, vvz dt j, cst pns31 vvb xx av av-d:
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and the other pulls the Sluggards hand out of his bosome. Dividat haec siquis, faciunt discreta venenum: Antidotum sumit, qui sociata bibit.
and the other pulls the Sluggards hand out of his bosom. Divideth haec siquis, faciunt discreta venenum: Antidote Sumit, qui sociata bibit.
cc dt n-jn vvz dt n2 n1 av pp-f po31 n1. n1 fw-la fw-la, fw-la fw-la fw-la: np1 vvi, fw-la fw-la fw-la.
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14954
Take them asunder and naked, as they lye, and they are poyson. The one strikes the Sluggard with a Lethargy;
Take them asunder and naked, as they lie, and they Are poison. The one strikes the Sluggard with a Lethargy;
vvb pno32 av cc j, c-acp pns32 vvb, cc pns32 vbr n1. dt pi vvz dt n1 p-acp dt n1;
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the other, the Covetous with a Dropsie. But take them mitigated, take them together, Care not for the morrow, but yet labour; Labour, but care not;
the other, the Covetous with a Dropsy. But take them mitigated, take them together, Care not for the morrow, but yet labour; Labour, but care not;
dt n-jn, dt j p-acp dt n1. cc-acp vvb pno32 vvn, vvb pno32 av, vvb xx p-acp dt n1, cc-acp av vvi; n1, cc-acp vvb xx;
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thus mixt and blended together, they make a precious antidote against these two dangerous evils, Sloth and Covetousness.
thus mixed and blended together, they make a precious antidote against these two dangerous evils, Sloth and Covetousness.
av vvn cc vvd av, pns32 vvb dt j n1 p-acp d crd j n2-jn, np1 cc n1.
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But because it is a matter of some difficulty NONLATINALPHABET, to keep in an even and streight line between them both,
But Because it is a matter of Some difficulty, to keep in an even and straight line between them both,
p-acp c-acp pn31 vbz dt n1 pp-f d n1, pc-acp vvi p-acp dt n1 cc j n1 p-acp pno32 d,
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and not to swerve to the right or to the left; and because men are too ready to devour and swallow up one duty in another,
and not to swerve to the right or to the left; and Because men Are too ready to devour and swallow up one duty in Another,
cc xx pc-acp vvi p-acp dt j-jn cc p-acp dt j; cc c-acp n2 vbr av j pc-acp vvi cc vvi a-acp crd n1 p-acp j-jn,
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and to forget the one by too often remembring of the other;
and to forget the one by too often remembering of the other;
cc pc-acp vvi dt crd p-acp av av vvg pp-f dt j-jn;
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we will determine all ad Christi regulas, by those rules which Christ hath set down in this Chapter to poyse and direct us, that our paths may be equal and streight. And they are two;
we will determine all ad Christ regulas, by those rules which christ hath Set down in this Chapter to poise and Direct us, that our paths may be equal and straight. And they Are two;
pns12 vmb vvi d fw-la fw-la fw-la, p-acp d n2 r-crq np1 vhz vvn a-acp p-acp d n1 p-acp n1 cc vvb pno12, cst po12 n2 vmb vbi j-jn cc j. cc pns32 vbr crd;
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14961
1. the consideration of the Providence of God; 2. of our Duty, and that bond which Christianity layes upon us.
1. the consideration of the Providence of God; 2. of our Duty, and that bound which Christianity lays upon us.
crd dt n1 pp-f dt n1 pp-f np1; crd pp-f po12 n1, cc d n1 r-crq np1 vvz p-acp pno12.
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We must desire but our next Bread, or that Bread which is necessary for our sustentation, that we seem not to distrust Gods Providence:
We must desire but our next Bred, or that Bred which is necessary for our sustentation, that we seem not to distrust God's Providence:
pns12 vmb vvi p-acp po12 ord n1, cc cst n1 r-crq vbz j p-acp po12 n1, cst pns12 vvb xx pc-acp vvi npg1 n1:
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14963
And our care must be but for the day, lest we fall short in our duty.
And our care must be but for the day, lest we fallen short in our duty.
cc po12 n1 vmb vbi cc-acp p-acp dt n1, cs pns12 vvb j p-acp po12 n1.
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14964
Victûs exemplum habemus aves; & vestitûs, lilia, saith Tertullian; We need not be solicitous for our food;Victûs exemplum habemus aves; & vestitûs, Lilia, Says Tertullian; We need not be solicitous for our food;
vbz n1 fw-la n2; cc n2, fw-la, vvz np1; pns12 vvb xx vbi j p-acp po12 n1;
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for God feedeth the Fowls of the air; nor for our raiment; for he clotheth the Lilies: And for the second;
for God feeds the Fowls of the air; nor for our raiment; for he clotheth the Lilies: And for the second;
p-acp np1 vvz dt n2 pp-f dt n1; ccx p-acp po12 n1; c-acp pns31 vvz dt n2: cc p-acp dt ord;
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14966
as we depend upon Gods Providence, so must our care be no hindrance to us in our obedience to the Gospel of Christ.
as we depend upon God's Providence, so must our care be no hindrance to us in our Obedience to the Gospel of christ.
c-acp pns12 vvb p-acp ng1 n1, av vmb po12 n1 vbb dx n1 p-acp pno12 p-acp po12 n1 p-acp dt n1 pp-f np1.
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14967
Non exiguâ mercede sumus Christiani, The reward is great which is proposed to Christians: and we must not forfeit this Pearl for false riches, nor surrender Christ for Mammon.Non exiguâ mercede sumus Christians, The reward is great which is proposed to Christians: and we must not forfeit this Pearl for false riches, nor surrender christ for Mammon.
fw-fr fw-la vvi fw-la np1, dt n1 vbz j r-crq vbz vvn p-acp np1: cc pns12 vmb xx vvi d n1 p-acp j n2, ccx vvi np1 p-acp np1.
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14968
And first, the consideration of Gods Providence is enough to pull in the rains, and to curb our immoderate desire of the things of this world.
And First, the consideration of God's Providence is enough to pull in the rains, and to curb our immoderate desire of the things of this world.
cc ord, dt n1 pp-f npg1 n1 vbz av-d pc-acp vvi p-acp dt n2, cc pc-acp vvi po12 j n1 pp-f dt n2 pp-f d n1.
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14969
Therefore, saith Hilarie, Fidei nostrae inviolabilem confidentiam exemplorum autoritate confirmat, ut tantò majoris periculi res sic ambigere, quantò impensiore curâ omnem occasionem infidelitatis abstulerit;
Therefore, Says Hillary, Fidei Nostrae inviolabilem confidentiam exemplorum autoritate Confirmed, ut tantò majoris periculi Rest sic ambigere, quantò impensiore curâ omnem occasionem infidelitatis abstulerit;
av, vvz np1, fw-la fw-la fw-la fw-la fw-la fw-la n1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
(47) sermon (DIV1)
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14970
Christ himself useth this method, and builds up a strong bulwark for our faith by the authority of so many examples;
christ himself uses this method, and builds up a strong bulwark for our faith by the Authority of so many Examples;
np1 px31 vvz d n1, cc vvz a-acp dt j n1 p-acp po12 n1 p-acp dt n1 pp-f av d n2;
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14971
that the danger of distrust may be there the greater, where the wayes of his Providence are so manifest.
that the danger of distrust may be there the greater, where the ways of his Providence Are so manifest.
cst dt n1 pp-f n1 vmb vbi a-acp dt jc, c-crq dt n2 pp-f po31 n1 vbr av j.
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14972
And that we may not be so diffident on God as to sacrifice to our own nets, he hath set us to school to the Fowls of the air, to the Grass and the Lilies of the Field, that unreasonable creatures,
And that we may not be so diffident on God as to sacrifice to our own nets, he hath Set us to school to the Fowls of the air, to the Grass and the Lilies of the Field, that unreasonable creatures,
cc cst pns12 vmb xx vbi av j p-acp np1 c-acp pc-acp vvi p-acp po12 d n2, pns31 vhz vvn pno12 pc-acp vvi p-acp dt n2 pp-f dt n1, p-acp dt n1 cc dt n2 pp-f dt n1, cst j n2,
(47) sermon (DIV1)
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14973
yea, insensible creatures, which we tread under our feet, might teach us to look up upon him who is the giver of all things.
yea, insensible creatures, which we tread under our feet, might teach us to look up upon him who is the giver of all things.
uh, j n2, r-crq pns12 vvb p-acp po12 n2, vmd vvi pno12 pc-acp vvi a-acp p-acp pno31 r-crq vbz dt n1 pp-f d n2.
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14974
Our Saviour tells us, v. 32. that the Gentiles seek after all these things;
Our Saviour tells us, v. 32. that the Gentiles seek After all these things;
po12 n1 vvz pno12, n1 crd cst dt n2-j vvb p-acp d d n2;
(47) sermon (DIV1)
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14975
that they are on the wing for honour, that they make haste to be rich, that they bath themselves in the pleasures of this world.
that they Are on the wing for honour, that they make haste to be rich, that they both themselves in the pleasures of this world.
cst pns32 vbr p-acp dt n1 p-acp n1, cst pns32 vvb n1 pc-acp vbi j, cst pns32 vvi px32 p-acp dt n2 pp-f d n1.
(47) sermon (DIV1)
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14976
And how could it be otherwise? For these were they who did excaecare Dei providentiam, as Tertullian speaks, put out the eye of Gods Providence;
And how could it be otherwise? For these were they who did excaecare Dei providentiam, as Tertullian speaks, put out the eye of God's Providence;
cc q-crq vmd pn31 vbi av? p-acp d vbdr pns32 r-crq vdd vvb fw-la fw-la, p-acp np1 vvz, vvb av dt n1 pp-f npg1 n1;
(47) sermon (DIV1)
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14977
either plainly holding, with the Epicureans, Deos neque propitios cuiquam esse solere, nec iratos, denying that the Gods did either favour or were angry with any,
either plainly holding, with the Epicureans, Gods neque propitios cuiquam esse solere, nec iratos, denying that the God's did either favour or were angry with any,
d av-j vvg, p-acp dt njp2, fw-la fw-la n2 fw-la fw-la fw-la, fw-la fw-la, vvg cst dt n2 vdd av-d vvi cc vbdr j p-acp d,
(47) sermon (DIV1)
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14978
and instead of Providence bringing in NONLATINALPHABET, fatal Necessity; or else confining and limiting Providence, making it fall no lower than the sphere of the Moon, as Aristotle in Epiphanius;
and instead of Providence bringing in, fatal Necessity; or Else confining and limiting Providence, making it fallen no lower than the sphere of the Moon, as Aristotle in Epiphanius;
cc av pp-f np1 vvg p-acp, j n1; cc av vvg cc vvg n1, vvg pn31 vvi av-dx av-jc cs dt n1 pp-f dt n1, c-acp np1 p-acp np1;
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17879
Two evils he strives to sow in the heart of Man, Error and Sin;
Two evils he strives to sow in the heart of Man, Error and since;
crd n2-jn pns31 vvz pc-acp vvi p-acp dt n1 pp-f n1, n1 cc n1;
(55) sermon (DIV1)
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14981
and that he hath no bridle of Providence, as Nazianzene speaketh, to guide and govern the world;
and that he hath no bridle of Providence, as Nazianzene speaks, to guide and govern the world;
cc cst pns31 vhz dx n1 pp-f n1, p-acp np1 vvz, pc-acp vvi cc vvi dt n1;
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14982
as Diogenes in Tully said of Harpalus, a wicked but happy man, that he did contra Deos testimonium dicere, that he was a strong argument against the Gods, in that he lived so long.
as Diogenes in Tully said of Harpalus, a wicked but happy man, that he did contra Gods testimonium dicere, that he was a strong argument against the God's, in that he lived so long.
p-acp np1 p-acp np1 vvd pp-f np1, dt j p-acp j n1, cst pns31 vdd fw-la fw-la n1 fw-la, cst pns31 vbds dt j n1 p-acp dt n2, p-acp cst pns31 vvd av av-j.
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14983
All these things do the Gentiles seek, who denyed the Providence of God.All these things do the Gentiles seek, who denied the Providence of God.
d d n2 vdb dt n2-j vvb, r-crq vvd dt n1 pp-f np1.
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14984
And is there not a tincture of this poyson yet runing in the veins and lurking in the hearts of Christians? For from whence is that NONLATINALPHABET, that insatiable desire, of wealth? From whence are those ambitious thoughts, those NONLATINALPHABET, incorporeal hands, with which we catch at honours? From whence hath Covetousness gain'd the name of Thrift, and Fraud of Wisdom? From whence are those NONLATINALPHABET, sensual and sensless lusts? From whence comes it that to be Rich carries with it a greater splendor and beauty than to be Good? Is it not even from this, that either we think there is no eye of Providence watcheth over us,
And is there not a tincture of this poison yet runing in the Veins and lurking in the hearts of Christians? For from whence is that, that insatiable desire, of wealth? From whence Are those ambitious thoughts, those, incorporeal hands, with which we catch At honours? From whence hath Covetousness gained the name of Thrift, and Fraud of Wisdom? From whence Are those, sensual and senseless Lustiest? From whence comes it that to be Rich carries with it a greater splendour and beauty than to be Good? Is it not even from this, that either we think there is no eye of Providence watches over us,
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or that we are willing to forget it, which is in effect to deny there is any at all? For who else would struggle for that which he knows will be put into his mouth? Who would send his thoughts so far for that which is at hand? Or would we be so active in the world, did we not think that the hand of God were shortned? PANIS QUOTIDIANUS, Daily Bread, might well satisfie him who knows that God is allsufficient, the same to day and to morrow and for ever.
or that we Are willing to forget it, which is in Effect to deny there is any At all? For who Else would struggle for that which he knows will be put into his Mouth? Who would send his thoughts so Far for that which is At hand? Or would we be so active in the world, did we not think that the hand of God were shortened? PANIS QUOTIDIAN, Daily Bred, might well satisfy him who knows that God is All-sufficient, the same to day and to morrow and for ever.
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Therefore Covetousness hath this brand and mark set upon it by the Apostle, That it is Idolatry; That she denyeth the true God, who watcheth over all,
Therefore Covetousness hath this brand and mark Set upon it by the Apostle, That it is Idolatry; That she denyeth the true God, who watches over all,
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and sets up Mammon, not secundum speciem, saith Aquinas, not accounting Gold as God, but secundum similitudinem, yielding all obedience to it,
and sets up Mammon, not secundum Specimen, Says Aquinas, not accounting Gold as God, but secundum similitudinem, yielding all Obedience to it,
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and trusting on that which is but as a reed, before Gods Providence, which is a sure and everlasting foundation.
and trusting on that which is but as a reed, before God's Providence, which is a sure and everlasting Foundation.
cc vvg p-acp d r-crq vbz cc-acp c-acp dt n1, p-acp ng1 n1, r-crq vbz dt j cc j n1.
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To remove this seed of Gentilism, we may say with the Father, Humane Weakness is a bad interpreter of the Providence of God.
To remove this seed of Gentilism, we may say with the Father, Humane Weakness is a bad interpreter of the Providence of God.
p-acp vvi d n1 pp-f np1, pns12 vmb vvi p-acp dt n1, j n1 vbz dt j n1 pp-f dt n1 pp-f np1.
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That must needs be a cursed gloss with Flesh and Bloud, which our sensual lusts and affections do make.
That must needs be a cursed gloss with Flesh and Blood, which our sensual Lustiest and affections do make.
cst vmb av vbi dt j-vvn n1 p-acp n1 cc n1, r-crq po12 j n2 cc n2 vdb vvi.
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No man can judge of Art but he that is a skilful Artificer.
No man can judge of Art but he that is a skilful Artificer.
dx n1 vmb vvi pp-f n1 cc-acp pns31 cst vbz dt j n1.
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Besides, as we find it in Common-wealths, that there are none more ready to complain of the times,
Beside, as we find it in Commonwealths, that there Are none more ready to complain of the times,
p-acp, c-acp pns12 vvb pn31 p-acp n2, cst a-acp vbr pix av-dc j pc-acp vvi pp-f dt n2,
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or to think they are not so well governed as they ought to be, then those who by their own negligence and default have brought themselves upon some hard distress,
or to think they Are not so well governed as they ought to be, then those who by their own negligence and default have brought themselves upon Some hard distress,
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when they gain us the cringe and applause of the common rout, not listen or hearken to it.
when they gain us the cringe and applause of the Common rout, not listen or harken to it.
c-crq pns32 vvb pno12 dt vvi cc n1 pp-f dt j n1, xx vvi cc vvi p-acp pn31.
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and, because they cannot thrive in peace, will blow the coals of Sedition, that they may sit down at that fire, and warm themselves:
and, Because they cannot thrive in peace, will blow the coals of Sedition, that they may fit down At that fire, and warm themselves:
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So we may observe in the world, that none more murmur against the Providence of God than they who are most improvident themselves.
So we may observe in the world, that none more murmur against the Providence of God than they who Are most improvident themselves.
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For when they miss of their hopes, because they have stretcht them beyond measure (their seed yields them but seventy-fold where they did expect a hundred) they begin to say in their hearts, There is no God, and at last, NONLATINALPHABET, to sight against Heaven it self.
For when they miss of their hope's, Because they have stretched them beyond measure (their seed yields them but seventy-fold where they did expect a hundred) they begin to say in their hearts, There is no God, and At last,, to sighed against Heaven it self.
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But let us rest assured that nothing can come amiss to us which Gods hand consecrateth;
But let us rest assured that nothing can come amiss to us which God's hand consecrateth;
p-acp vvb pno12 vvb vvd cst pix vmb vvi av p-acp pno12 r-crq ng1 n1 vvz;
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that whether in wealth or in poverty, with him we have enough: that wheresoever we are, we are still in the hands of God. To conclude this point;
that whither in wealth or in poverty, with him we have enough: that wheresoever we Are, we Are still in the hands of God. To conclude this point;
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Thus if we judge of Gods Providence;
Thus if we judge of God's Providence;
av cs pns12 vvb pp-f npg1 n1;
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if we lift up our eyes to him that dwelleth in the heavens, and like servants look upon the hands of our great Master, and wait patiently upon him; NONLATINALPHABET, we shall cast out all that insatiable appetite of the wealth and pomp of the world;
if we lift up our eyes to him that dwells in the heavens, and like Servants look upon the hands of our great Master, and wait patiently upon him;, we shall cast out all that insatiable appetite of the wealth and pomp of the world;
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our desires will not be so eager;
our Desires will not be so eager;
po12 n2 vmb xx vbi av j;
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but a dish of herbs will be as a stalled Oxe, and we shall be content with our daily Bread which the hand of Providence puts into our mouths.
but a dish of herbs will be as a stalled Ox, and we shall be content with our daily Bred which the hand of Providence puts into our mouths.
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Again, in the second place, as we are taught in this Petition to rely upon the Providence of God,
Again, in the second place, as we Are taught in this Petition to rely upon the Providence of God,
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so are we also put in mind to take heed that, whilst we make haste to be rich, we slack not in our duty to God;
so Are we also put in mind to take heed that, while we make haste to be rich, we slack not in our duty to God;
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that that which is ordein'd but as a pillar to uphold our bodies, be not made a stumblingblock and an occasion of that disaffection to piety and holiness which will destroy both body and soul.
that that which is ordained but as a pillar to uphold our bodies, be not made a Stumbling block and an occasion of that disaffection to piety and holiness which will destroy both body and soul.
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Grave and wise Philosophers have very highly extolled Poverty, which is so loathed of the world.
Grave and wise Philosophers have very highly extolled Poverty, which is so loathed of the world.
j cc j n2 vhb av av-j vvn n1, r-crq vbz av vvn pp-f dt n1.
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Enimvero paupertas philosophiae vernacula, frugi, sobriae, parvo potens; Enimvero paupertas Philosophiae vernacula, frugi, sobriae, parvo potens;
fw-la fw-la fw-la fw-la, fw-la, fw-la, fw-la fw-la;
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For Poverty was born and bred with Philosophy, as it were in the same house, frugal and sober, powerful to do much with a little.
For Poverty was born and bred with Philosophy, as it were in the same house, frugal and Sobrium, powerful to do much with a little.
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It was she that raised Commonwealths and built Cities, and was the mother and nurse of all the Arts and Sciences;
It was she that raised Commonwealths and built Cities, and was the mother and nurse of all the Arts and Sciences;
pn31 vbds pns31 cst vvd n2 cc vvd n2, cc vbds dt n1 cc n1 pp-f d dt n2 cc n2;
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we may add, the mother of that Religion which will bring us into everlasting habitations.
we may add, the mother of that Religion which will bring us into everlasting habitations.
pns12 vmb vvi, dt n1 pp-f d n1 r-crq vmb vvi pno12 p-acp j n2.
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We must account them enemies, and thus make them friends:
We must account them enemies, and thus make them Friends:
pns12 vmb vvi pno32 n2, cc av vvb pno32 n2:
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and, as Nazianzene speaks of his brother Caesarius, we must sub larva servire mundo, act our part as upon a stage, seem to be what we are not;
and, as Nazianzene speaks of his brother Caesarius, we must sub larva Serve mundo, act our part as upon a stage, seem to be what we Are not;
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That we may learn to bear Poverty with patience, and escape that great snare of the Devil, the love of riches, our Saviour hath here appointed us our Dimensum, commanded us to pray for our daily Bread; and in taking away all care for the morrow, hath taught us obstare principiis, to be so far from caring for the riches of this world as not to think of them;
That we may Learn to bear Poverty with patience, and escape that great snare of the devil, the love of riches, our Saviour hath Here appointed us our Dimensum, commanded us to pray for our daily Bred; and in taking away all care for the morrow, hath taught us obstare principiis, to be so Far from caring for the riches of this world as not to think of them;
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to beware of Covetousness, and the very beginnings of it; not to be familiar with them, not to look upon them. Nemo diu tutus, periculo proximus.
to beware of Covetousness, and the very beginnings of it; not to be familiar with them, not to look upon them. Nemo Diu tutus, periculo Proximus.
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That which was but a suggestion at first, may become a fierce and violent desire. That which was but a pleasing sight, may be a raging thought.
That which was but a suggestion At First, may become a fierce and violent desire. That which was but a pleasing sighed, may be a raging Thought.
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The sight of the wedge of Gold may ingender that evil which will trouble all Israel,
The sighed of the wedge of Gold may engender that evil which will trouble all Israel,
dt n1 pp-f dt n1 pp-f n1 vmb vvi d n-jn r-crq vmb vvi d np1,
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and make us fly before our enemies.
and make us fly before our enemies.
cc vvb pno12 vvi p-acp po12 n2.
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At first we desire NONLATINALPHABET, faith Aristotle, but two half-pence; and when we have handled them, they multiply in our imagination,
At First we desire, faith Aristotle, but two halfpennies; and when we have handled them, they multiply in our imagination,
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and in our desire are as bigg as talents.
and in our desire Are as big as Talents.
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NONLATINALPHABET, Our sinful desires, if we cut them not off, are infinite; like Numbers, nullum est post quod non sit aliud, there is none which is last, but still one follows another;
, Our sinful Desires, if we Cut them not off, Are infinite; like Numbers, nullum est post quod non sit Aliud, there is none which is last, but still one follows Another;
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and when one is full, another opens to be filled; And are, as the Oratour speaks, pleni spei, vacui commodorum;
and when one is full, Another Opens to be filled; And Are, as the Orator speaks, Plenty Spei, vacui commodorum;
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when our garners are stored and our purse full, yet are we empty still, and possess nothing but new hopes.
when our garners Are stored and our purse full, yet Are we empty still, and possess nothing but new hope's.
c-crq po12 n2 vbr vvn cc po12 n1 j, av vbr pns12 j av, cc vvb pix cc-acp j n2.
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Irritat se saevitia; As Cruelty doth chafe and enrage it self, and as Beasts grow more fierce after they have tasted bloud,Irritat se saevitiam; As Cruelty does chafe and enrage it self, and as Beasts grow more fierce After they have tasted blood,
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so Covetousness doth whet it self, and grows more keen and eager at the sight of those heaps which she hath raised.
so Covetousness does whet it self, and grows more keen and eager At the sighed of those heaps which she hath raised.
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Where St. John tells us, 1 Epist. 2. 16. that all that is in the world is the lust of the flesh, the lust of the eyes, and the pride of life.
Where Saint John tells us, 1 Epistle 2. 16. that all that is in the world is the lust of the Flesh, the lust of the eyes, and the pride of life.
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A judicious and learned Writer interprets the lust of the eyes to be Covetousness, because covetous persons love to handle and see their wealth, nummos contemplari, to behold their money,
A judicious and learned Writer interprets the lust of the eyes to be Covetousness, Because covetous Persons love to handle and see their wealth, Nummos contemplari, to behold their money,
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15025
and feed their eye with that of which they will not take one part to feed or cloth the body.
and feed their eye with that of which they will not take one part to feed or cloth the body.
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And therefore, when riches increase, we must not joyn our selves to them as to friends,
And Therefore, when riches increase, we must not join our selves to them as to Friends,
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15027
but fear and suspect them as enemies; in fidem cum armis venire; trust our selves with them, but with weapons in our hand:
but Fear and suspect them as enemies; in fidem cum armis venire; trust our selves with them, but with weapons in our hand:
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When they glitter, we must turn away our eye; when they flatter, not be attentive;
When they glitter, we must turn away our eye; when they flatter, not be attentive;
c-crq pns32 vvb, pns12 vmb vvi av po12 n1; c-crq pns32 vvb, xx vbi j;
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15032
and, as the Apostle speaks, buy as if we possessed not, and use the world as if we used it not:
and, as the Apostle speaks, buy as if we possessed not, and use the world as if we used it not:
cc, c-acp dt n1 vvz, vvb c-acp cs pns12 vvd xx, cc vvi dt n1 c-acp cs pns12 vvd pn31 xx:
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15033
we must run, and press forward to the mark;
we must run, and press forward to the mark;
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and as for the world, we must in transitu nosse, know it only as we pass, and in the by. For conclusion then;
and as for the world, we must in transitu nosse, know it only as we pass, and in the by. For conclusion then;
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15035
It will be good for us timere actus nostros, to be afraid of our own actions, to be jealous of our wishes, ever to suspect the worst;
It will be good for us timere actus nostros, to be afraid of our own actions, to be jealous of our wishes, ever to suspect the worst;
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not to make the fear of Poverty an excuse for Covetousness;
not to make the Fear of Poverty an excuse for Covetousness;
xx pc-acp vvi dt n1 pp-f n1 dt n1 p-acp n1;
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not to cry out, We must live, when we eat and build and purchase as if we were to live for ever.
not to cry out, We must live, when we eat and built and purchase as if we were to live for ever.
xx pc-acp vvi av, pns12 vmb vvi, c-crq pns12 vvb cc vvi cc vvi c-acp cs pns12 vbdr pc-acp vvi p-acp av.
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Quid tibi cum Deo est, si tuis legibus? It is not for us, who are to be ruled by the Law of God, to determine what is our daily Bread, and what not;Quid tibi cum God est, si tuis legibus? It is not for us, who Are to be ruled by the Law of God, to determine what is our daily Bred, and what not;
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la? pn31 vbz xx p-acp pno12, r-crq vbr pc-acp vbi vvn p-acp dt n1 pp-f np1, pc-acp vvi r-crq vbz po12 j n1, cc q-crq xx;
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or to call those things necessaries which are superfluous; but rather to fit our selves for those lessons which we tremble to hear of,
or to call those things necessaries which Are superfluous; but rather to fit our selves for those Lessons which we tremble to hear of,
cc pc-acp vvi d n2 n2-j r-crq vbr j; cc-acp av-c pc-acp vvi po12 n2 p-acp d n2 r-crq pns12 vvb pc-acp vvi pp-f,
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as Fel•• did at the mention of judgment; to learn to gain riches without care,
as Fel•• did At the mention of judgement; to Learn to gain riches without care,
c-acp np1 vdd p-acp dt n1 pp-f n1; pc-acp vvi pc-acp vvi n2 p-acp n1,
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and leave them without sorrow, that they may not cost us our sweat when they come,
and leave them without sorrow, that they may not cost us our sweat when they come,
cc vvi pno32 p-acp n1, cst pns32 vmb xx vvi pno12 po12 n1 c-crq pns32 vvb,
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nor put us to the charge of a tear when they depart; nay further, to hate and contemn them;
nor put us to the charge of a tear when they depart; nay further, to hate and contemn them;
ccx vvi pno12 p-acp dt n1 pp-f dt n1 c-crq pns32 vvb; uh-x av-jc, pc-acp vvi cc vvi pno32;
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to sell and give them to the poor;
to fell and give them to the poor;
p-acp vvb cc vvi pno32 p-acp dt j;
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NONLATINALPHABET, to bring our bodies in subjection to our souls, and our temporalities to our spiritual estate;
, to bring our bodies in subjection to our Souls, and our temporalities to our spiritual estate;
, pc-acp vvi po12 n2 p-acp n1 p-acp po12 n2, cc po12 n2 p-acp po12 j n1;
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sic uti mundo ut fruamur Deo, so to use the world as that we may enjoy Christ.sic uti mundo ut fruamur God, so to use the world as that we may enjoy christ.
fw-la fw-la fw-la fw-la fw-la fw-la, av pc-acp vvi dt n1 p-acp cst pns12 vmb vvi np1.
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And all these, To hate and contemn riches, To sell and fling them away, To cast them on the waters, are not paradoxes,
And all these, To hate and contemn riches, To fell and fling them away, To cast them on the waters, Are not paradoxes,
cc d d, p-acp vvb cc vvb n2, p-acp vvb cc vvb pno32 av, p-acp vvd pno32 p-acp dt n2, vbr xx n2,
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but NONLATINALPHABET, the inventions of Faith, the endeavours of true Zeal and Devotion; nay, they are the commands of Jesus Christ;
but, the Inventions of Faith, the endeavours of true Zeal and Devotion; nay, they Are the commands of jesus christ;
cc-acp, dt n2 pp-f n1, dt n2 pp-f j n1 cc n1; uh, pns32 vbr dt n2 pp-f np1 np1;
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Who did willingly part with his life for us who count it death to part but with a mite for him.
Who did willingly part with his life for us who count it death to part but with a mite for him.
q-crq vdd av-j vvi p-acp po31 n1 p-acp pno12 r-crq n1 pn31 n1 pc-acp vvi cc-acp p-acp dt n1 p-acp pno31.
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We who are to present our selves as pure virgins unto Christ;
We who Are to present our selves as pure Virgins unto christ;
pns12 r-crq vbr p-acp vvb po12 n2 p-acp j n2 p-acp np1;
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must keep our selves undefiled and unspotted from the world, we must not delight to look upon the beauty,
must keep our selves undefiled and unspotted from the world, we must not delight to look upon the beauty,
vmb vvi po12 n2 j cc j p-acp dt n1, pns12 vmb xx vvi pc-acp vvi p-acp dt n1,
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nor tast the pleasures, nor handle the riches of this world, for fear we forsake our first love, and make his jealousie burn like fire.
nor taste the pleasures, nor handle the riches of this world, for Fear we forsake our First love, and make his jealousy burn like fire.
ccx vvi dt n2, ccx vvi dt n2 pp-f d n1, p-acp n1 pns12 vvi po12 ord n1, cc vvi po31 n1 vvi av-j n1.
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Omnia virginis, virgo; Every part and faculty of a Virgin is so, a virgin; Omnia virginis, virgo; Every part and faculty of a Virgae is so, a Virgae;
fw-la fw-la, fw-la; d n1 cc n1 pp-f dt n1 vbz av, dt n1;
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her Eye shut up by covenant, her Ear deaf to profane babling, her Hand not defiled with pitch,
her Eye shut up by Covenant, her Ear deaf to profane babbling, her Hand not defiled with pitch,
po31 n1 vvd a-acp p-acp n1, po31 n1 j pc-acp vvi vvg, po31 n1 xx vvn p-acp n1,
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and her Soul an elaboratory of pure and holy thoughts: And so are a Christian mans affections, pure and untouched;
and her Soul an elaboratory of pure and holy thoughts: And so Are a Christian men affections, pure and untouched;
cc po31 n1 dt n1 pp-f j cc j n2: cc av vbr dt njp n2 n2, j cc j;
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He hopes not for wealth, but for the reward of justice: He fears not poverty, but the flames of Hell:
He hope's not for wealth, but for the reward of Justice: He fears not poverty, but the flames of Hell:
pns31 vvz xx p-acp n1, cc-acp p-acp dt n1 pp-f n1: pns31 vvz xx n1, cc-acp dt n2 pp-f n1:
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He desires no honor, but to be like unto the Angels:
He Desires no honour, but to be like unto the Angels:
pns31 vvz dx n1, cc-acp pc-acp vbi j p-acp dt n2:
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When he dwells in the midst of Canaan, in a land flowing with milk and honey, his conversation is in heaven; his Love, his Hope, his Joy, his Delight, his Contentation, all are levelled on Eternity, and concentred in Christ alone.
When he dwells in the midst of Canaan, in a land flowing with milk and honey, his Conversation is in heaven; his Love, his Hope, his Joy, his Delight, his Contentation, all Are leveled on Eternity, and concentred in christ alone.
c-crq pns31 vvz p-acp dt n1 pp-f np1, p-acp dt n1 vvg p-acp n1 cc n1, po31 n1 vbz p-acp n1; po31 n1, po31 n1, po31 n1, po31 n1, po31 n1, d vbr vvn p-acp n1, cc vvd p-acp np1 av-j.
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And being thus qualified, not only Sufficiency, but Abundance; not onely that which is necessary, but great riches;
And being thus qualified, not only Sufficiency, but Abundance; not only that which is necessary, but great riches;
np1 vbg av vvn, xx av-j n1, cc-acp n1; xx av-j d r-crq vbz j, cc-acp j n2;
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15059
not that alone which is enough for a day, but that which may suffice for many generations, may be PANIS QUOTIDIANUS, our daily Bread.
not that alone which is enough for a day, but that which may suffice for many generations, may be PANIS QUOTIDIAN, our daily Bred.
xx d av-j r-crq vbz av-d p-acp dt n1, cc-acp cst r-crq vmb vvi p-acp d n2, vmb vbi np1 np1, po12 j n1.
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And so at last we have presented you with all that is material in this Petition.
And so At last we have presented you with all that is material in this Petition.
cc av p-acp ord pns12 vhb vvn pn22 p-acp d cst vbz j-jn p-acp d vvb.
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15061
The Nine and Thirtieth SERMON. PART. I. MATTH. VI. 12. And forgive us our debts, as we forgive our debtors. Or, as LUKE XI. 4: And forgive us our sins:
The Nine and Thirtieth SERMON. PART. I. MATTHEW. VI. 12. And forgive us our debts, as we forgive our debtors. Or, as LYCIA XI. 4: And forgive us our Sins:
dt crd cc ord n1. n1. pns11. av. crd. crd cc vvb pno12 po12 n2, c-acp pns12 vvb po12 n2. cc, c-acp av crd. crd: cc vvb pno12 po12 n2:
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for we also forgive every one that is indebted to us.
for we also forgive every one that is indebted to us.
c-acp pns12 av vvb d pi cst vbz vvn p-acp pno12.
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HAving lifted up our eyes to him that filleth all things living of his good pleasure, we here fall down on our knees for mercy and forgiveness before the Father of mercies, who is as ready to forgive as to open his hand,
HAving lifted up our eyes to him that fills all things living of his good pleasure, we Here fallen down on our knees for mercy and forgiveness before the Father of Mercies, who is as ready to forgive as to open his hand,
vhg vvn a-acp po12 n2 p-acp pno31 cst vvz d n2 vvg pp-f po31 j n1, pns12 av vvb a-acp p-acp po12 n2 p-acp n1 cc n1 p-acp dt n1 pp-f n2, r-crq vbz a-acp j pc-acp vvi c-acp pc-acp vvi po31 n1,
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and as willing to receive us into his bosome and favour as to give us our meat in due season on the earth, which is but his foot-stool.
and as willing to receive us into his bosom and favour as to give us our meat in due season on the earth, which is but his footstool.
cc p-acp j pc-acp vvi pno12 p-acp po31 n1 cc n1 c-acp pc-acp vvi pno12 po12 n1 p-acp j-jn n1 p-acp dt n1, r-crq vbz p-acp po31 n1.
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Having adored his Liberality, we beseech his Clemencie. And, as Tertullian well observes, it was most necessary that we should observe this methode:
Having adored his Liberality, we beseech his Clemency. And, as Tertullian well observes, it was most necessary that we should observe this method:
vhg vvn po31 n1, pns12 vvb po31 n1. np1, c-acp np1 av vvz, pn31 vbds av-ds j cst pns12 vmd vvi d n1:
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For first, unless we be heard in this Petition, we have no reason to be confident in commencing the other,
For First, unless we be herd in this Petition, we have no reason to be confident in commencing the other,
c-acp ord, cs pns12 vbb vvn p-acp d vvb, pns12 vhb dx n1 pc-acp vbi j p-acp vvg dt j-jn,
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15067
nor to expect that God should feed us as a Father, till we be reconciled unto him, and called his Sons.
nor to expect that God should feed us as a Father, till we be reconciled unto him, and called his Sons.
ccx pc-acp vvi cst np1 vmd vvi pno12 p-acp dt n1, c-acp pns12 vbb vvn p-acp pno31, cc vvd po31 n2.
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15068
What man is there which, if his son ask him bread, will give him a stone? saith our Saviour:What man is there which, if his son ask him bred, will give him a stone? Says our Saviour:
q-crq n1 vbz a-acp r-crq, cs po31 n1 vvi pno31 n1, vmb vvi pno31 dt n1? vvz po12 n1:
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Which implies we must be sons before we put up our petitions. For God never denies us without a cause;
Which Implies we must be Sons before we put up our petitions. For God never Denies us without a cause;
r-crq vvz pns12 vmb vbi n2 c-acp pns12 vvd a-acp po12 n2. p-acp np1 av-x vvz pno12 p-acp dt n1;
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and the cause many times is no other but this, that we deny him.
and the cause many times is no other but this, that we deny him.
cc dt n1 d n2 vbz dx j-jn p-acp d, cst pns12 vvb pno31.
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15071
Was the Lord angry against the Rivers? saith the Prophet Habakkuk, when he sent a tempest;Was the Lord angry against the rivers? Says the Prophet Habakkuk, when he sent a tempest;
vbds dt n1 j p-acp dt n2? vvz dt n1 np1, c-crq pns31 vvd dt n1;
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or is he angry with the earth, when he sends barrenness? Is he angry with our Basket,
or is he angry with the earth, when he sends Barrenness? Is he angry with our Basket,
cc vbz pns31 j p-acp dt n1, c-crq pns31 vvz n1? vbz pns31 j p-acp po12 n1,
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when he fills it not? No: Peccatum homicida est; Sin is the murderer and the thief, to spoil and rob us.
when he fills it not? No: Peccatum Homicide est; since is the murderer and the thief, to spoil and rob us.
c-crq pns31 vvz pn31 xx? uh-dx: fw-la fw-la fw-la; n1 vbz dt n1 cc dt n1, pc-acp vvi cc vvi pno12.
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15074
Sin makes the beasts of the field and the stones of the street at enmity with us;
since makes the beasts of the field and the stones of the street At enmity with us;
n1 vvz dt n2 pp-f dt n1 cc dt n2 pp-f dt n1 p-acp n1 p-acp pno12;
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terram eunucham, the heavens as brass, and the earth as iron, not able to bring forth in due season.terram eunucham, the heavens as brass, and the earth as iron, not able to bring forth in due season.
fw-la n1, dt n2 p-acp n1, cc dt n1 p-acp n1, xx j pc-acp vvi av p-acp j-jn n1.
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15076
Sin dislocates and perverts the course of Nature, and changeth it, saith Basil, NONLATINALPHABET, into contrary tempers. This puts supernatural aspects upon events which have natural causes.
since dislocate and perverts the course of Nature, and changes it, Says Basil,, into contrary tempers. This puts supernatural aspects upon events which have natural Causes.
n1 vvi cc vvz dt n1 pp-f n1, cc vvz pn31, vvz np1,, p-acp j-jn n2. d vvz j n2 p-acp n2 r-crq vhb j n2.
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15077
If it be a comet, it makes it ominous; if a cloud, that is the cataclysm;
If it be a Cometam, it makes it ominous; if a cloud, that is the cataclysm;
cs pn31 vbb dt n1, pn31 vvz pn31 j; cs dt n1, cst vbz dt n1;
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if a vapor, that damps it into a plague.
if a vapor, that damps it into a plague.
cs dt n1, cst n2-jn pn31 p-acp dt n1.
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15079
This sets up all the creatures in arms against us, and makes us, like Cain, no better then Vagabonds and Runnagates upon the earth.
This sets up all the creatures in arms against us, and makes us, like Cain, no better then Vagabonds and Runagates upon the earth.
np1 vvz a-acp d dt n2 p-acp n2 p-acp pno12, cc vvz pno12, j np1, av-dx jc cs n2 cc n2 p-acp dt n1.
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15080
REMITTE NOBIS must be put up; else DA NOBIS will return empty.REMIT NOBIS must be put up; Else DA NOBIS will return empty.
vvb fw-la vmb vbi vvn a-acp; av n1 fw-la vmb vvi j.
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15081
We must sue out our pardon, or else the windows of heaven will not open to rain down Manna upon us.
We must sue out our pardon, or Else the windows of heaven will not open to rain down Manna upon us.
pns12 vmb vvi av po12 n1, cc av dt n2 pp-f n1 vmb xx j pc-acp vvi a-acp n1 p-acp pno12.
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15082
Again, though our corn and our wine abound (for we cannot entail these temporal blessings on the righteous alone) yet our Bread will be turn'd into a stone,
Again, though our corn and our wine abound (for we cannot entail these temporal blessings on the righteous alone) yet our Bred will be turned into a stone,
av, cs po12 n1 cc po12 n1 vvb (c-acp pns12 vmbx vvi d j n2 p-acp dt j j) av po12 n1 vmb vbi vvn p-acp dt n1,
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15083
and our Wine will be as bitter as gall;
and our Wine will be as bitter as Gall;
cc po12 n1 vmb vbi a-acp j c-acp n1;
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15084
nor can they feed our hungry souls, sed ipsam esuriem animarum pascere, as St. Bernard speaks, bring that Leanness into them which is the forerunner of death. Blessings we may call them; and so they are:
nor can they feed our hungry Souls, sed ipsam esuriem animarum pascere, as Saint Bernard speaks, bring that Leanness into them which is the forerunner of death. Blessings we may call them; and so they Are:
ccx vmb pns32 vvi po12 j n2, fw-la fw-la fw-la fw-la fw-la, p-acp n1 np1 vvz, vvb d n1 p-acp pno32 r-crq vbz dt n1 pp-f n1. n2 pns12 vmb vvi pno32; cc av pns32 vbr:
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but till we be reconciled to God, they are such blessings as will stop up our way to true happiness,
but till we be reconciled to God, they Are such blessings as will stop up our Way to true happiness,
cc-acp c-acp pns12 vbb vvn p-acp np1, pns32 vbr d n2 c-acp vmb vvi a-acp po12 n1 p-acp j n1,
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15086
and stand as a barricado between us and those everlasting habitations. Laqueus in auro, viscum in argento, saith St. Ambrose;
and stand as a barricado between us and those everlasting habitations. Laqueus in auro, viscum in argento, Says Saint Ambrose;
cc vvb p-acp dt n1 p-acp pno12 cc d j n2. np1 p-acp fw-la, fw-la p-acp fw-la, vvz n1 np1;
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15087
There will be a snare in our Gold to entrap us, and aviscosity in our Silver to retard us.
There will be a snare in our Gold to entrap us, and aviscosity in our Silver to retard us.
pc-acp vmb vbi dt n1 p-acp po12 n1 pc-acp vvi pno12, cc n1 p-acp po12 n1 pc-acp vvi pno12.
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15088
The rust of them shall be as a witness against us, and eat our flesh as it were fire; The rust of them shall be as a witness against us, and eat our Flesh as it were fire;
dt n1 pp-f pno32 vmb vbi p-acp dt n1 p-acp pno12, cc vvb po12 n1 c-acp pn31 vbdr n1;
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15089
Et quid alimenta proderunt, si illis reputamur quasi taurus ad victimam? What is Gold to Piety? What is Wealth to Grace? What is a Palace to Heaven? What is our Food and Nourishment,Et quid alimenta proderunt, si illis reputamur quasi taurus ad victimam? What is Gold to Piety? What is Wealth to Grace? What is a Palace to Heaven? What is our Food and Nourishment,
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la? q-crq vbz n1 p-acp n1? q-crq vbz n1 p-acp n1? q-crq vbz dt n1 p-acp n1? q-crq vbz po12 n1 cc n1,
(48) sermon (DIV1)
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15090
if we be fed and fatted only as the Oxe is, to be sacrificed? What are all the Riches of the world but as the Tyrants ropes of silk and daggers of gold? or what use do they serve to but this, ut cariùs pereamus, that we may tread those paths which lead unto death with more state and pomp than other men do? I would have spared this observation,
if we be fed and fatted only as the Ox is, to be sacrificed? What Are all the Riches of the world but as the Tyrants ropes of silk and daggers of gold? or what use do they serve to but this, ut cariùs pereamus, that we may tread those paths which led unto death with more state and pomp than other men do? I would have spared this observation,
cs pns12 vbb vvn cc vvn av-j p-acp dt n1 vbz, pc-acp vbi vvn? q-crq vbr d dt n2 pp-f dt n1 cc-acp p-acp dt ng1 n2 pp-f n1 cc n2 pp-f n1? cc q-crq n1 vdb pns32 vvi p-acp p-acp d, fw-la fw-la fw-la, cst pns12 vmb vvi d n2 r-crq vvb p-acp n1 p-acp dc n1 cc n1 cs j-jn n2 vdb? pns11 vmd vhi vvn d n1,
(48) sermon (DIV1)
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15109
Let us be diligent to make our election sure, and not only, with Esau, lift up our voyce and howl after our Bread,
Let us be diligent to make our election sure, and not only, with Esau, lift up our voice and howl After our Bred,
vvb pno12 vbi j pc-acp vvi po12 n1 j, cc xx av-j, p-acp np1, vvb a-acp po12 n1 cc vvi p-acp po12 n1,
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15110
after plenty of wheat and wine;
After plenty of wheat and wine;
p-acp n1 pp-f n1 cc n1;
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15091
although it be a Fathers, and one as learned as the best, but that the general love to Riches and the things of this Life, which now reigns and rageth in the world, may raise a jealousie and just suspition that some there are, who as they have excluded others,
although it be a Father's, and one as learned as the best, but that the general love to Riches and the things of this Life, which now reigns and rages in the world, may raise a jealousy and just suspicion that Some there Are, who as they have excluded Others,
cs pn31 vbb dt n2, cc crd c-acp j c-acp dt js, cc-acp cst dt j n1 p-acp n2 cc dt n2 pp-f d n1, r-crq av vvz cc vvz p-acp dt n1, vmb vvi dt n1 cc j n1 cst d a-acp vbr, r-crq c-acp pns32 vhb vvn ng2-jn,
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15092
and made themselves proprietaries of all, and that by no other title than this, That they are the children of God;
and made themselves proprietaries of all, and that by no other title than this, That they Are the children of God;
cc vvd px32 n2 pp-f d, cc cst p-acp dx j-jn n1 cs d, cst pns32 vbr dt n2 pp-f np1;
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15093
so again, when they have, with Ahab, killed and taken possession, when they have by unjust means filled their coffers, they begin to clap their hands and applaud themselves,
so again, when they have, with Ahab, killed and taken possession, when they have by unjust means filled their coffers, they begin to clap their hands and applaud themselves,
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and to make their being rich an argument that they are good and the beloved of God:
and to make their being rich an argument that they Are good and the Beloved of God:
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And though with great zeal they dare call the Pope Antichrist, yet they joyn hands with the Papists in this, in making Temporal happiness a true note of the Church,
And though with great zeal they Dare call the Pope Antichrist, yet they join hands with the Papists in this, in making Temporal happiness a true note of the Church,
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and counting Poverty a curse and the just punishment of a wicked conversation.
and counting Poverty a curse and the just punishment of a wicked Conversation.
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Indeed, ask them their opinion, and they will deny it as heretical, we may be sure,
Indeed, ask them their opinion, and they will deny it as heretical, we may be sure,
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because it hath no shew of reason to commend it: But surely even theirs it is:
Because it hath no show of reason to commend it: But surely even theirs it is:
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For their speech and behaviour bewrayeth them.
For their speech and behaviour bewrayeth them.
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For do they not lye down and sleep on their heaps? Do they not batten in their wealth? Do they not flatter themselves when such a golden showre falls into their laps,
For doe they not lie down and sleep on their heaps? Do they not batten in their wealth? Do they not flatter themselves when such a golden shower falls into their laps,
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and think that it cannot be but God himself is in it? And do they not flourish like green olivetrees in the house of the Lord, when they have nothing but this dung about them? Do they not count them as smitten of God who stay below in the valley,
and think that it cannot be but God himself is in it? And do they not flourish like green olivetrees in the house of the Lord, when they have nothing but this dung about them? Do they not count them as smitten of God who stay below in the valley,
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and are there content to dwell with Poverty rather than to climb up that ladder,
and Are there content to dwell with Poverty rather than to climb up that ladder,
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and with these seeming Angels, to aspire to that height from whence they are in danger to break their necks? And this is a dangerous error.
and with these seeming Angels, to aspire to that height from whence they Are in danger to break their necks? And this is a dangerous error.
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But there is nothing more easie than thus to erre, than to say, nay, than to think, that we are in the favour of God when his Sun doth shine upon our tabernacle, to say, AVE, Hayl to our selves,
But there is nothing more easy than thus to err, than to say, nay, than to think, that we Are in the favour of God when his Sun does shine upon our tabernacle, to say, HAVE, Hail to our selves,
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as highly favoured, when the world smiles upon us and flatters us;
as highly favoured, when the world smiles upon us and flatters us;
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and to draw this conclusion from no other premisses than a full Purse and large Possessions.
and to draw this conclusion from no other premises than a full Purse and large Possessions.
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So that the Apostles axiome is inverted quite:
So that the Apostles axiom is inverted quite:
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For to these men Godliness is not great Gain, but Great Gain is Godliness. And therefore that we dash not against this rock, let us put up this Petition also in Gods Court of Requests.
For to these men Godliness is not great Gain, but Great Gain is Godliness. And Therefore that we dash not against this rock, let us put up this Petition also in God's Court of Requests.
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but, with the Publican, lift up our hearts and smite them, that the sound of a broken heart may go up into the ears of the Almighty,
but, with the Publican, lift up our hearts and smite them, that the found of a broken heart may go up into the ears of the Almighty,
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and return with this delightful echo, REMITTUNTUR PECCATA, That our sins are forgiven us.
and return with this delightful echo, REMITTUNTUR PECCATA, That our Sins Are forgiven us.
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For being thus reconciled, we who could not conclude we were reconciled by our being rich, may certainly conclude we are rich by our being reconciled.
For being thus reconciled, we who could not conclude we were reconciled by our being rich, may Certainly conclude we Are rich by our being reconciled.
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For with Remission of sins we have that Peace which is better than Gold and Silver,
For with Remission of Sins we have that Peace which is better than Gold and Silver,
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and which makes Lazarus richer than Dives. If we have not, yet we want not. If we do not possidere, yet we do nolle. If we possess not any thing,
and which makes Lazarus Richer than Dives. If we have not, yet we want not. If we do not possidere, yet we do nolle. If we possess not any thing,
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yet we lack nothing which we would have. And this is for a man to be Lord of all the world.
yet we lack nothing which we would have. And this is for a man to be Lord of all the world.
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Credenti totus mundus divitiarum est, infidelis etiam obolo caret, saith St. Hierome, He that is at peace with God possesseth all things;Credenti totus World divitiarum est, Infidels etiam obolo caret, Says Saint Jerome, He that is At peace with God Possesses all things;
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when the wilfull offender, who is careless to sue out his pardon, though he measure money by the Bushel,
when the wilful offender, who is careless to sue out his pardon, though he measure money by the Bushel,
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yet stands in need of a single half-peny. DA NOBIS without REMITTE NOBIS, Give us without Forgive us makes no purchase at all,
yet Stands in need of a single halfpenny. DA NOBIS without REMIT NOBIS, Give us without Forgive us makes no purchase At all,
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or but such a one as will make us worse than Bankrupts.
or but such a one as will make us Worse than bankrupts.
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And so I descend to the exposition of the words themselves, Forgive us our debts, or trespasses, as we forgive our debtours, or them that trespass against us.
And so I descend to the exposition of the words themselves, Forgive us our debts, or Trespasses, as we forgive our debtors, or them that trespass against us.
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In this Petition we observe 1. the Form of it; 2. the Clause of modification: first, the Thing which we desire, Remission of sins; secondly, the Manner, or the Condition,
In this Petition we observe 1. the From of it; 2. the Clause of modification: First, the Thing which we desire, Remission of Sins; secondly, the Manner, or the Condition,
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or, as St. Cyprian calleth it, the Law, by which we put up this Petition.
or, as Saint Cyprian calls it, the Law, by which we put up this Petition.
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For we do not commence it in an absolute and positive form, as we do the others, but conditionally.
For we do not commence it in an absolute and positive from, as we do the Others, but conditionally.
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When we begg the remission of our sins, we bind our selves by promise, we make the condition our selves,
When we beg the remission of our Sins, we bind our selves by promise, we make the condition our selves,
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and in a manner enact a law by which we are obliged to forgive them that trespass against us;
and in a manner enact a law by which we Are obliged to forgive them that trespass against us;
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so that if we fail in the condition, if we forget our promise, if we break this law,
so that if we fail in the condition, if we forget our promise, if we break this law,
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if we make not good our covenant, we make our Father a Judge, and prompt him to the severity of a denyal:
if we make not good our Covenant, we make our Father a Judge, and prompt him to the severity of a denial:
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If our bowels yern not, his tender mercies will be shut up: and ex ore nostro, we are condemned already out of our own mouth.
If our bowels yern not, his tender Mercies will be shut up: and ex over nostro, we Are condemned already out of our own Mouth.
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Si hoc posterius aut non dicimus, aut dicimus fallaciter, illud certè quòd prius est dicimus inaniter, saith St. Augustine;Si hoc Posterior Or non dicimus, Or dicimus fallaciter, illud certè quòd prius est dicimus inaniter, Says Saint Augustine;
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If this latter part be not pronounced, or be pronounced from a heart full of deceit and hypocrisie; If this latter part be not pronounced, or be pronounced from a heart full of deceit and hypocrisy;
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the former, though we cry, and cry aloud, will not be heard, nor be of any force at all, unless it be in stead of mercy to pull down vengeance upon our heads.the former, though we cry, and cry aloud, will not be herd, nor be of any force At all, unless it be in stead of mercy to pull down vengeance upon our Heads.
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These be the parts of this Petition. In the former part we make an open confession 1. of our Misery by sin;
These be the parts of this Petition. In the former part we make an open Confessi 1. of our Misery by since;
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2. of Gods Mercy and willingness to forgive and put away our sin.
2. of God's Mercy and willingness to forgive and put away our since.
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For confessio non semper ad peccata referenda est, verùm etiam in Dei laudibus intelligitur, saith Hilary;
For confessio non semper ad Peccata referenda est, verùm etiam in Dei laudibus intelligitur, Says Hilary;
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Confession is as well of Gods Goodness as of our own Sin. And here they both meet and are concentred in this Petition, which as it implies a want in us,
Confessi is as well of God's goodness as of our own Sin. And Here they both meet and Are concentred in this Petition, which as it Implies a want in us,
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so it supposeth an ability and readiness to supply our want in him to whom it is directed.
so it Supposeth an ability and readiness to supply our want in him to whom it is directed.
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In general then we have these two things implyed, an humble acknowledgment that we are sinners,
In general then we have these two things employed, an humble acknowledgment that we Are Sinners,
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and a joyful recognition that God is merciful.
and a joyful recognition that God is merciful.
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In the first we look upon our sins as upon so many festered and loathsome sores, with an eye of sorrow;
In the First we look upon our Sins as upon so many festered and loathsome sores, with an eye of sorrow;
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in the second with the eye of Faith we behold the balm of Gilead which alone can heal us.
in the second with the eye of Faith we behold the balm of Gilead which alone can heal us.
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And first, he that beggs pardon doth certainly acknowledge a fault. REMITTE NOBIS; Vox hominem sonat;
And First, he that begs pardon does Certainly acknowledge a fault. REMIT NOBIS; Vox hominem Sonnet;
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It can be the voice of none but of Man alone.
It can be the voice of none but of Man alone.
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Now that we may shew what Confession and Acknowledgment of sin is requisite, we will follow the Philosophers method,
Now that we may show what Confessi and Acknowledgment of since is requisite, we will follow the Philosophers method,
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and begin NONLATINALPHABET, with redargution, and lay open those errors which do effeminare disciplinam, corrupt and effeminate this Christian discipline,
and begin, with redargution, and lay open those errors which do effeminare Disciplinam, corrupt and effeminate this Christian discipline,
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and make our Acknowledgment so weak that it cannot raise it self so high as to joyn and close with Remission of sins.
and make our Acknowledgment so weak that it cannot raise it self so high as to join and close with Remission of Sins.
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And first this is one, an humble conceit, as we call it, that we cannot but sin.
And First this is one, an humble conceit, as we call it, that we cannot but since.
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Thus we love dolosè versari in universalibus, to loyter and dwell in generalities, and so deceive our selves;
Thus we love dolosè versari in universalibus, to loiter and dwell in Generalities, and so deceive our selves;
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but not without great reluctancie do we descend unto particulars.
but not without great reluctancy do we descend unto particulars.
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The total sum, men confess, is great, more then the sand of the Sea, and the hairs of their head:
The total sum, men confess, is great, more then the sand of the Sea, and the hairs of their head:
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but bring them to a just calculation and to a particular account, and we find nothing but ciphers;
but bring them to a just calculation and to a particular account, and we find nothing but ciphers;
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some sins of daily Incursion, some sins of Subreption, some minute, scarce visible sins; but not the figure of any sin which will make up a number.
Some Sins of daily Incursion, Some Sins of Subreption, Some minute, scarce visible Sins; but not the figure of any since which will make up a number.
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but yet their Strength upon the tryal is so great as if they did not sin at all.
but yet their Strength upon the trial is so great as if they did not sin At all.
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For this conceit follows them in all their wayes, and stands between them and those sins which they have left behind them.
For this conceit follows them in all their ways, and Stands between them and those Sins which they have left behind them.
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And if at any time they cast a look back upon them, they behold them through this imagination of Weakness as through a pane of painted glass, which discolours all,
And if At any time they cast a look back upon them, they behold them through this imagination of Weakness as through a Bread of painted glass, which discolours all,
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and makes the greatest sin appear in the hue and shape of a sin of Infirmity.
and makes the greatest since appear in the hue and shape of a since of Infirmity.
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To them whose furiae libidinum, those Furies of Lust, are not so terrible, those monsters of sin are not so deformed, those sins which devour have not a tooth.
To them whose Furiae libidinum, those Furies of Lust, Are not so terrible, those monsters of since Are not so deformed, those Sins which devour have not a tooth.
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For why should they complain of a bruise who are so just as to fall and rise seven times a day? And this is it which they call Humility.
For why should they complain of a bruise who Are so just as to fallen and rise seven times a day? And this is it which they call Humility.
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But if it be Humility, it is but that which the Apostle calls a voluntary humility. That Humility which God commends lifts us up as high as heaven when it lays us on the ground,
But if it be Humility, it is but that which the Apostle calls a voluntary humility. That Humility which God commends lifts us up as high as heaven when it lays us on the ground,
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but this Humility buries us alive. That Humility bows us down with sorrow; this binds our hands with sloth.
but this Humility buries us alive. That Humility bows us down with sorrow; this binds our hands with sloth.
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That looks upon our imperfections past; this makes way for more to come. That helps us forward to perfection; this makes us more imperfect:
That looks upon our imperfections past; this makes Way for more to come. That helps us forward to perfection; this makes us more imperfect:
cst vvz p-acp po12 n2 j; d vvz n1 p-acp av-dc pc-acp vvi. cst vvz pno12 av-j p-acp n1; d vvz pno12 dc j:
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That seals our pardon, but this blots and cancels it. It is not good to presume of our own strength;
That Seals our pardon, but this blots and cancels it. It is not good to presume of our own strength;
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but it is as dangerous to be so humble as to wallow in the mire, to be humble to our own damnation.
but it is as dangerous to be so humble as to wallow in the mire, to be humble to our own damnation.
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Humility after sin is a medicine; but this which stalketh before sin and unavoidable dangers, is not Humility, but Impotencie;
Humility After since is a medicine; but this which stalketh before since and unavoidable dangers, is not Humility, but Impotency;
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not Humility, but Cowardise and Pusillanimity, which presents her self under this name and in this humble posture;
not Humility, but Cowardice and Pusillanimity, which presents her self under this name and in this humble posture;
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not Humility, but Negligence, which is still afraid of a lion in the way, and stands still at the shew of difficulty;
not Humility, but Negligence, which is still afraid of a Lion in the Way, and Stands still At the show of difficulty;
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not Humility, but Fear, which betrays all our succours. Nec mirum si vincamur, qui jam victi sumus;
not Humility, but fear, which betrays all our succours. Nec Mirum si vincamur, qui jam Victi sumus;
xx n1, cc-acp vvb, r-crq vvz d po12 n2. fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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And no marvel if we fail in the battel, who are already overcome. If we sin, our duty is to call upon our Advocate;
And no marvel if we fail in the battle, who Are already overcome. If we sin, our duty is to call upon our Advocate;
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but not to suborn the Peccability of our nature, or rather a Necessity of sinning, as an Advocate for Sin.
but not to suborn the Peccability of our nature, or rather a Necessity of sinning, as an Advocate for Sin.
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Again, in the second place, there be some who make this Acknowledgment of their sin but a ceremony or piece of formality,
Again, in the second place, there be Some who make this Acknowledgment of their since but a ceremony or piece of formality,
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and think that these very words, Forgive us our trespasses, are a spell against Sin, an antidote, which if we carry about us, no contagion can hurt us;
and think that these very words, Forgive us our Trespasses, Are a spell against since, an antidote, which if we carry about us, no contagion can hurt us;
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as if REMITTE NOBIS were verba privilegiata, as Gerson speaks, words that have a peculiar priviledge and prerogative,
as if REMIT NOBIS were verba privilegiata, as Gerson speaks, words that have a peculiar privilege and prerogative,
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and do purge a sinner ex opere operato, assoon as they are pronounced, or, like Bells after their superstitious baptism or consecration, drive away the Devil with the very sound.
and do purge a sinner ex Opere operato, As soon as they Are pronounced, or, like Bells' After their superstitious Baptism or consecration, drive away the devil with the very found.
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The prophane Gallant thunders out an oath, and the next prayer is that God would forgive the villain.
The profane Gallant Thunders out an oath, and the next prayer is that God would forgive the villain.
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The superstitious Wanton watcheth his sins as he doth his beads, but drops them faster,
The superstitious Wanton watches his Sins as he does his beads, but drops them faster,
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and is as oft with the Priest as with the Adultress, as greedy to confess his sin as of the twilight and opportunity to sin:
and is as oft with the Priest as with the Adulteress, as greedy to confess his since as of the twilight and opportunity to since:
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So that Sin and Confession of sin make up the wheel in which he is circled and turned about, till he fall to the ground,
So that since and Confessi of since make up the wheel in which he is circled and turned about, till he fallen to the ground,
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and can neither sin nor acknowledge it.
and can neither since nor acknowledge it.
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And this hath brought a scandal upon the practise of the Church, as if it rather brought a cordial to cheer and comfort the sinner than a purge to remove the sin;
And this hath brought a scandal upon the practice of the Church, as if it rather brought a cordial to cheer and Comfort the sinner than a purge to remove the since;
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and as if Confession did but ease the stomach to make us more greedy and hungry after our husks than before.
and as if Confessi did but ease the stomach to make us more greedy and hungry After our husks than before.
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But let every man examine himself, whether he pray with the spirit, and pray with the understanding also;
But let every man examine himself, whither he pray with the Spirit, and pray with the understanding also;
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whether, when he cryes Remitte, he be not as a Barbarian unto himself, and one that speaketh in an unknown language;
whither, when he cries Remit, he be not as a Barbarian unto himself, and one that speaks in an unknown language;
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whether his mind be not NONLATINALPHABET, divided in his prayer. St. Augustine saith, Avarus de pecunia cogitat; The covetous asks forgiveness of his sins when his thoughts are a forging a sin which needs another forgiveness.
whither his mind be not, divided in his prayer. Saint Augustine Says, Avarus de Pecunia cogitat; The covetous asks forgiveness of his Sins when his thoughts Are a forging a since which needs Another forgiveness.
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Anothers mind is on revenge, when he beggs a pardon, Et, quod inconsultissimum est, id agunt multi ut quod affectu & voto volunt, id ipsum re & actu nolle videantur;
Another's mind is on revenge, when he begs a pardon, Et, quod inconsultissimum est, id Agunt multi ut quod affectu & voto volunt, id ipsum re & Acts nolle videantur;
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And, which is the greatest folly in the world, many speak with a great earnestness for that which they would not obtain,
And, which is the greatest folly in the world, many speak with a great earnestness for that which they would not obtain,
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and pray for forgiveness of sins, which they labor to multiply.
and pray for forgiveness of Sins, which they labour to multiply.
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And so pour forth nutabundam & ebriam orationem, as Cassian speaks, a staggering and a doubtful request, begging for mercy,
And so pour forth nutabundam & ebriam orationem, as Cassian speaks, a staggering and a doubtful request, begging for mercy,
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but being afraid to be heard;
but being afraid to be herd;
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and making the hope of a pardon the intercessor and harbinger for Sin, which would hardly enter without such an encouragement.
and making the hope of a pardon the intercessor and harbinger for since, which would hardly enter without such an encouragement.
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Thirdly, others there are whose thoughts are at home, and who with grief and sorrow acknowledge their sin, but yet repent not.
Thirdly, Others there Are whose thoughts Are At home, and who with grief and sorrow acknowledge their since, but yet Repent not.
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A man may water his couch with his tears, and lye down in sackcloth and ashes,
A man may water his couch with his tears, and lie down in Sackcloth and Ashes,
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and yet fall short of true repentance, and of that acknowledgment of sin that is a forerunner of mercy.
and yet fallen short of true Repentance, and of that acknowledgment of since that is a forerunner of mercy.
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A man may lacrymis orare & ingemiscere, as Hilary speaks, weep and grone for sin,
A man may lacrymis orare & ingemiscere, as Hilary speaks, weep and groan for since,
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and yet all may be vox & praeterea nihil. Those tears and that grief for sin may flow not from the Love of God,
and yet all may be vox & praeterea nihil. Those tears and that grief for since may flow not from the Love of God,
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but from the very gall of bitterness, the Love of Sin it self.
but from the very Gall of bitterness, the Love of since it self.
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A man may be sorry, not that he hath sinned, but that it is not lawful to sin.
A man may be sorry, not that he hath sinned, but that it is not lawful to sin.
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A man may be afraid of his sin, and yet not willing to part company, frown,
A man may be afraid of his since, and yet not willing to part company, frown,
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and smite on it all at once; depart, and return; go from it, and look back;
and smite on it all At once; depart, and return; go from it, and look back;
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and at last confess it, and yet plead for it; and so be benignissimus Dei interpres, a most favourable and gracious interpreter of Gods threatnings,
and At last confess it, and yet plead for it; and so be benignissimus Dei Interpret, a most favourable and gracious interpreter of God's threatenings,
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and a merciful expounder of his judgments: And such a man will make up but a faint and feeble and imperfect acknowledgment.
and a merciful expounder of his Judgments: And such a man will make up but a faint and feeble and imperfect acknowledgment.
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Lastly, we may know and acknowledge our sins, and repent, but relapse: Which makes our acknowledgment and repentance void.
Lastly, we may know and acknowledge our Sins, and Repent, but relapse: Which makes our acknowledgment and Repentance void.
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Vera peccati confessio est sine intermissione poenitere, saith Hilary; True repentance is a constant forsaking of sin.Vera peccati confessio est sine intermission poenitere, Says Hilary; True Repentance is a constant forsaking of since.
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And unless we forsake our sin, without doubt our repentance is not true.
And unless we forsake our since, without doubt our Repentance is not true.
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Omne malum aut pudore aut timore natura suffudit, Sin hath naturally Shame and Fear to attend it:Omne malum Or Pudore Or Timore Nature suffudit, since hath naturally Shame and fear to attend it:
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And this may shut up our eyes and seal up our lips and shackle our hands for awhile.
And this may shut up our eyes and seal up our lips and shackle our hands for awhile.
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Stomachum nobis facit citò redituris in gratiam, It hath turned our stomach a little;Stomachum nobis facit citò redituris in gratiam, It hath turned our stomach a little;
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but when the pang is off, when we have some ease, our appetite will come again,
but when the pang is off, when we have Some ease, our appetite will come again,
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and we shall return with the dogg to our vomit. And thus petita relinquimus, relicta repetimus;
and we shall return with the dog to our vomit. And thus petita relinquimus, relicta repetimus;
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We ebb and flow, we rise and fall, and never remain at one stay. In gradu toti sumus. We are in a perpetual recidivation. To conclude;
We ebb and flow, we rise and fallen, and never remain At one stay. In Grade Totius sumus. We Are in a perpetual recidivation. To conclude;
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This is not an acknowledgment, but rather a contradiction infinitely multiplyed, and will never be heard in the Court of Mercy,
This is not an acknowledgment, but rather a contradiction infinitely multiplied, and will never be herd in the Court of Mercy,
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but rather censured as a foul absurdity and gross soloecism in Christian behaviour. No, saith Tertullian, Cessatio delicti radix est veniae;
but rather censured as a foul absurdity and gross solecism in Christian behaviour. No, Says Tertullian, Cessatio Delicti radix est Veniae;
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The root from whence pardon and forgiveness springs is a cessation of sinning and total forsaking of sin:
The root from whence pardon and forgiveness springs is a cessation of sinning and total forsaking of since:
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And from this it will receive juyce and nourishment, and grow up and flourish, and be as the Tree of Life in the Revelation, which will shadow and cover our sins,
And from this it will receive juice and nourishment, and grow up and flourish, and be as the Tree of Life in the Revelation, which will shadow and cover our Sins,
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and whose leaves are to heal the nations. In a word, to acknowledge our sins is not to count it a part of our religion to cry out, We are weak,
and whose leaves Are to heal the Nations. In a word, to acknowledge our Sins is not to count it a part of our Religion to cry out, We Are weak,
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and cannot do that which we should.
and cannot do that which we should.
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It is not a complement or ceremony, a Father, forgive us; a REMITTE NOBIS, and no more.
It is not a compliment or ceremony, a Father, forgive us; a REMIT NOBIS, and no more.
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It is not found in a breath alone, nor in a tear alone, nor in a faint resolution, nor in a short repentance.
It is not found in a breath alone, nor in a tear alone, nor in a faint resolution, nor in a short Repentance.
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To Acknowledge our sin is not to profess our inability to avoid it;
To Acknowledge our since is not to profess our inability to avoid it;
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is not to say our Pater noster; is not, to lye down in sorrow, and rise up again in rebellion;
is not to say our Pater Noster; is not, to lie down in sorrow, and rise up again in rebellion;
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is not NONLATINALPHABET, to fall and rise; to repent, and relapse; It consists not in these qualms and fits and pauses and intervals of piety.
is not, to fallen and rise; to Repent, and relapse; It consists not in these qualms and fits and pauses and intervals of piety.
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But, as St. Augustine speaks, to Acknowledge our sin, is perseverantissimè & invictissimè nolle; is to confess them, and constantly to hate them.
But, as Saint Augustine speaks, to Acknowledge our since, is perseverantissimè & invictissimè nolle; is to confess them, and constantly to hate them.
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And this perseverant and invincible renouncing of our sins doth eructare se in superficiem, breathe it self forth outward,
And this perseverant and invincible renouncing of our Sins does eructare se in superficiem, breathe it self forth outward,
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and is vocal in our confession, floats upon our tears, is visible in the outward man,
and is vocal in our Confessi, floats upon our tears, is visible in the outward man,
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and so fits and qualifies us for Gods mercy and compassion:
and so fits and Qualifies us for God's mercy and compassion:
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Who as he loves his creature, and hates sin, so he hath in his infinite goodness and wisdome ordained a means to destroy sin,
Who as he loves his creature, and hates since, so he hath in his infinite Goodness and Wisdom ordained a means to destroy since,
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and to reconcile his creature at once to himself and to everlasting happiness.
and to reconcile his creature At once to himself and to everlasting happiness.
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Which is the second general observation which we draw out of this Petition, and to the handling of which we now proceed.
Which is the second general observation which we draw out of this Petition, and to the handling of which we now proceed.
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The Goodness and Mercy of God, though infinite and eternal, as Himself, yet in respect of its operation ad extra it supposeth some object to work on.
The goodness and Mercy of God, though infinite and Eternal, as Himself, yet in respect of its operation ad extra it Supposeth Some Object to work on.
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By his wisdome he made the heavens: for his mercy endureth for ever. He redeemeth us from our enemies: By his Wisdom he made the heavens: for his mercy Endureth for ever. He Redeemeth us from our enemies:
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for his mercy endureth for ever. He forgiveth us our sins: for his mercy endureth for ever. for his mercy Endureth for ever. He forgiveth us our Sins: for his mercy Endureth for ever.
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So that his Mercy and Goodness, which are primariae proprietates, prime qualities, in him, appear and shew themselves even in his Wisdom, Power and Majesty.
So that his Mercy and goodness, which Are primariae proprietates, prime qualities, in him, appear and show themselves even in his Wisdom, Power and Majesty.
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For why did he create the Universe? What moved him to make those NONLATINALPHABET, those two lights, as Nazianzene calls Angels and Man,
For why did he create the Universe? What moved him to make those, those two lights, as Nazianzene calls Angels and Man,
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after his own image? It was not that he needed the company of Cherubim and Seraphim,
After his own image? It was not that he needed the company of Cherubin and Seraphim,
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or had any addition of joy by hearing of their NONLATINALPHABET, It was not that he needed the ministery of Angels, or the obedience of Men.
or had any addition of joy by hearing of their, It was not that he needed the Ministry of Angels, or the Obedience of Men.
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and his Goodness it was which did communicate it self to his creature, to make him capable of happiness,
and his goodness it was which did communicate it self to his creature, to make him capable of happiness,
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and in some degree a partaker of those glories and graces which are essential to him.
and in Some degree a partaker of those Glories and graces which Are essential to him.
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For having made Man, he could not but love and favour the work of his own hands.
For having made Man, he could not but love and favour the work of his own hands.
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Therefore as in mercy he made him, so in mercy he made him a Law, the observation of which would have assimilated and drawn him neer unto God,
Therefore as in mercy he made him, so in mercy he made him a Law, the observation of which would have assimilated and drawn him near unto God,
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and at last have brought him to his presence, there to live and reign with him for ever.
and At last have brought him to his presence, there to live and Reign with him for ever.
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And when Man had broken this Law, and so forfeited his title to bliss, God calls after him, not simplici modo & interrogatorio sono, as Tertullian speaks, not in a soft and regardless way,
And when Man had broken this Law, and so forfeited his title to bliss, God calls After him, not Simple modo & interrogatorio sono, as Tertullian speaks, not in a soft and regardless Way,
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or by a gentle and drowsie interrogation, Where art thou, Adam? but impresso & incusso & imputativo, he presseth it home,
or by a gentle and drowsy interrogation, Where art thou, Adam? but impresso & incusso & imputativo, he Presseth it home,
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and drives it to the quick, not by way of doubt, but imputation and commination, Adam, where art thou? that he might know where he was, in what state and danger,
and drives it to the quick, not by Way of doubt, but imputation and commination, Adam, where art thou? that he might know where he was, in what state and danger,
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and so confess his sin, and make himself capable of Gods mercy, which presented and offer'd it self in this imputation and commination,
and so confess his since, and make himself capable of God's mercy, which presented and offered it self in this imputation and commination,
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and was ready to embrace him. Thus his Mercy prevents us. It is first, as being, saith Nazianzene, NONLATINALPHABET, natural to him;
and was ready to embrace him. Thus his Mercy prevents us. It is First, as being, Says Nazianzene,, natural to him;
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whereas Anger and Hostility to his creature are NONLATINALPHABET, quite besides his nature. Prior, bonitas Dei, secundum naturam; posterior, severitas, secundum causam: illa, edita;
whereas Anger and Hostility to his creature Are, quite beside his nature. Prior, bonitas Dei, secundum naturam; posterior, severitas, secundum Causam: illa, Edita;
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haec, adhibita, saith Tertullian, Lib. 2. adv. Marcion. Goodness and Mercy are natural to him; Severity, forced. That is momentany and essential; this, accidental.haec, adhibita, Says Tertullian, Lib. 2. Advantage. Marcion. goodness and Mercy Are natural to him; Severity, forced. That is momentany and essential; this, accidental.
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Mercy follows after us, and is more willing to lift us up than we were to fall, more willing to destroy Sin than we to commit it, more forward to forgive us our sins than we are to put up the Petition.
Mercy follows After us, and is more willing to lift us up than we were to fallen, more willing to destroy since than we to commit it, more forward to forgive us our Sins than we Are to put up the Petition.
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REMITTUNTUR TIBI PECCATA, Thy sins are forgiven thee, is a standing sentence, a general proclamation, saith Father Latimer, to all that will believe and repent.REMITTUNTUR TIBI PECCATA, Thy Sins Are forgiven thee, is a standing sentence, a general proclamation, Says Father Latimer, to all that will believe and Repent.
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The Scripture gives us the dimensions of this Mercy, sometimes pointing out to the height of it;
The Scripture gives us the dimensions of this Mercy, sometime pointing out to the height of it;
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It reacheth unto heaven: sometimes to the depth of it; It fetcheth men from the grave and hell it self:
It reaches unto heaven: sometime to the depth of it; It Fetches men from the grave and hell it self:
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sometimes to the length of it; It hath been ever of old: and sometimes to the breadth of it;
sometime to the length of it; It hath been ever of old: and sometime to the breadth of it;
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Ask him again, and he will tell you he is true; or else he denies him to be God:
Ask him again, and he will tell you he is true; or Else he Denies him to be God:
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All the ends of the world have seen the salvation of God. And all these meet and are at home in this act of Remission of sins;All the ends of the world have seen the salvation of God. And all these meet and Are At home in this act of Remission of Sins;
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Which makes us to understand with all Saints what is the breadth and length and depth and height of the love of God, which passeth knowledge, and fills us with the fulness of God.
Which makes us to understand with all Saints what is the breadth and length and depth and height of the love of God, which passes knowledge, and fills us with the fullness of God.
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But though the Lord's Mercy be infinite, and he be most ready to forgive, yet he will not remit our sins unless we repent.
But though the Lord's Mercy be infinite, and he be most ready to forgive, yet he will not remit our Sins unless we Repent.
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A lesson never taught in the School of Nature or in the books of the Heathen.
A Lesson never taught in the School of Nature or in the books of the Heathen.
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Quid Cicero, quid Seneca de poenitentia? What have Tully or Seneca, who have written most divinely of other duties and offices of life, written of the duty of Repentance? Non negamus philosophos juxta nostra sensisse, saith Tertullian;Quid Cicero, quid Senecca de Penitence? What have Tully or Senecca, who have written most divinely of other duties and Offices of life, written of the duty of Repentance? Non negamus Philosophers juxta nostra sensisse, Says Tertullian;
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Many truths Philosophers have delivered of near alliance to those which God himself hath commended to us;
Many truths Philosophers have Delivered of near alliance to those which God himself hath commended to us;
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and in many vertues they may seem to have out-stript the most of Christians.
and in many Virtues they may seem to have outstripped the most of Christians.
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But of Repentance they knew no more than this, that it was passio quaedam animi veniens de offensa sententiae prioris, a certain passion of the mind which checkt men for that which was done amiss,
But of Repentance they knew no more than this, that it was passio quaedam animi veniens de offensa sententiae prioris, a certain passion of the mind which checked men for that which was done amiss,
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and caused them to alter their mind. Here all reason and discourse is posed.
and caused them to altar their mind. Here all reason and discourse is posed.
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But when the earth was barren, and could not yield this seed of Repentance, Deus eam sevit, God himself sowed it in the world, & aperuit salutis portam, open'd an effectual door of salvation,
But when the earth was barren, and could not yield this seed of Repentance, Deus eam Sevit, God himself sowed it in the world, & aperuit Salutis portam, opened an effectual door of salvation,
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and made it known to all mankind, That if men would leave off their sins, he would forgive them,
and made it known to all mankind, That if men would leave off their Sins, he would forgive them,
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and accept of true repentance as the only means to wash away the guilt of sin,
and accept of true Repentance as the only means to wash away the guilt of since,
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and reconcile the creature to his Maker.
and reconcile the creature to his Maker.
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Now joyn these two together, the Mercy of God and his Readiness to forgive, and our Repentance, which he hath chalkt out unto us as a way to his Mercy,
Now join these two together, the Mercy of God and his Readiness to forgive, and our Repentance, which he hath chalked out unto us as a Way to his Mercy,
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and they are a pretious antidote against Despair, which so daunts us many times that we are afraid to put up this Petition.
and they Are a precious antidote against Despair, which so daunts us many times that we Are afraid to put up this Petition.
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For Despair is not begot by those sins we have committed, but by those which we daily fall into;
For Despair is not begotten by those Sins we have committed, but by those which we daily fallen into;
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nor so much from want of Faith that God is merciful and true and faithful in all his promises,
nor so much from want of Faith that God is merciful and true and faithful in all his promises,
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as for want of Hope, which hangs down the head when Repentance and Amendment of life yield no juyce nor moisture to nourish it.
as for want of Hope, which hangs down the head when Repentance and Amendment of life yield no juice nor moisture to nourish it.
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Ask Judas himself, and he will tell you there is a God; or else he could not despair:
Ask Judas himself, and he will tell you there is a God; or Else he could not despair:
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He will tell you of the riches of the glorious mystery of our Redemption, and that in Christ remission of sins is promised to all mankind:
He will tell you of the riches of the glorious mystery of our Redemption, and that in christ remission of Sins is promised to all mankind:
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But his perseverance in sin and the horror of his new offences hath weakned and infeebled his hope,
But his perseverance in since and the horror of his new offences hath weakened and infeebled his hope,
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and forceth him to conclude against himself. Ubi emendatio nulla, poenitentia nulla; Where there is no amendment, there is no repentance.
and forceth him to conclude against himself. Ubi emendatio nulla, Penitence nulla; Where there is no amendment, there is no Repentance.
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And though Mercy stand at the door, and knock, yet if I leave not my sins, there must needs follow a weakness and disability,
And though Mercy stand At the door, and knock, yet if I leave not my Sins, there must needs follow a weakness and disability,
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so that I shall not be able to let her in.
so that I shall not be able to let her in.
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But if I forsake my sins, the wing of Mercy is ready to shadow me from Despair.
But if I forsake my Sins, the wing of Mercy is ready to shadow me from Despair.
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Et si nudus rediero, recipiet Deus, quia redii, Though I return naked to God, he will receive me, because I return.Et si Nudus rediero, recipiet Deus, quia redii, Though I return naked to God, he will receive me, Because I return.
fw-la fw-la fw-la n1, j-jn np1, fw-la fw-la, cs pns11 vvb j p-acp np1, pns31 vmb vvi pno11, c-acp pns11 vvb.
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And if I leave the swine and the husks, he will meet me as a Father,
And if I leave the Swine and the husks, he will meet me as a Father,
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and bring forth his robe of Mercy to cover me.
and bring forth his robe of Mercy to cover me.
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And so I pass from the consideration of Gods Mercies in the Forgiveness of sin, to the first particular enquiry, What sins they are which we desire may be forgiven.
And so I pass from the consideration of God's mercies in the Forgiveness of since, to the First particular enquiry, What Sins they Are which we desire may be forgiven.
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And this may seem to be but a needless enquiry. For even Nature it self will suggest an answer.
And this may seem to be but a needless enquiry. For even Nature it self will suggest an answer.
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Men in wants desire a full supply:
Men in Wants desire a full supply:
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And they who are sick of many diseases do not make it their end to be cured of one malady,
And they who Are sick of many diseases do not make it their end to be cured of one malady,
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but to be restored to perfect health. In corporibus aegris nihil quod nociturum est medici relinquunt;
but to be restored to perfect health. In corporibus aegris nihil quod nociturum est medici relinquunt;
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Physicians purge out all ill humors from those bodies which are distemper'd. For when one disease is spent, another may kill me;
Physicians purge out all ill humours from those bodies which Are distempered. For when one disease is spent, Another may kill me;
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and when I have recovered one malady, I may be thrown down by another. Habet hoc solicitudo, quòd omnia necessaria putet;
and when I have recovered one malady, I may be thrown down by Another. Habet hoc solicitudo, quòd omnia necessaria putet;
cc c-crq pns11 vhb vvn crd n1, pns11 vmb vbi vvn a-acp p-acp j-jn. fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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True Care and Solicitude thinks nothing done till all be done, and is afraid that the least distemper may be as dangerous as a disease.
True Care and Solicitude thinks nothing done till all be done, and is afraid that the least distemper may be as dangerous as a disease.
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FORGIVE US OUR SINS ] Who knows the danger of the least sin, and will not make the gloss himself, Forgive us them all, and make his Repentance hold analogy with the Mercy of God, which doth NONLATINALPHABET, make a perfect and universal cure. FORGIVE US OUR SINS ] Who knows the danger of the least since, and will not make the gloss himself, Forgive us them all, and make his Repentance hold analogy with the Mercy of God, which does, make a perfect and universal cure.
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In medicines for the body that may be good for the Head which is not for the Heart;
In medicines for the body that may be good for the Head which is not for the Heart;
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and that may be soveraign for the Stone which hath no virtue in easing the Gout:
and that may be sovereign for the Stone which hath no virtue in easing the Gout:
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NONLATINALPHABET, Great is not therefore small because it consists of many littles.
, Great is not Therefore small Because it consists of many littles.
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But the Mercy of God is like his Power in this, ita magna in magnis ut non sit minor in minimis, equal and like it self in the purging and remission of the greatest and smallest sins.
But the Mercy of God is like his Power in this, ita Magna in magnis ut non sit minor in minimis, equal and like it self in the purging and remission of the greatest and Smallest Sins.
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Upon our repentance he blotteth out all our sins and transgressions;
Upon our Repentance he blots out all our Sins and transgressions;
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whether they be devoratoriae salutis, those which, till they be forgiven, take away all hope of salvation;
whither they be devoratoriae Salutis, those which, till they be forgiven, take away all hope of salvation;
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or quotidianae incursionis, those which every day by subreption steal upon us;
or Daily incursions, those which every day by subreption steal upon us;
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or modica & media delicta, as Tertullian, those sins of a middle nature, which are not to be reckoned amongst those of daily incursion, nec tamen culmen tenent, and yet do not reach the highest pitch of impiety:
or Modica & media Delicta, as Tertullian, those Sins of a middle nature, which Are not to be reckoned among those of daily incursion, nec tamen culmen tenent, and yet do not reach the highest pitch of impiety:
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I cannot but acknowledge that it is necessary to distinguish of sins:
I cannot but acknowledge that it is necessary to distinguish of Sins:
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And it is no Logical deduction which the Church of Rome hath made, That because we make all sins in their own nature mortal, we therefore make them all equal:
And it is no Logical deduction which the Church of Rome hath made, That Because we make all Sins in their own nature Mortal, we Therefore make them all equal:
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Yet in our repentance and devotion it will be one part of our spiritual wisdom minima pro maximis cavere, to consider our least sins as if they were of the greatest magnitude;
Yet in our Repentance and devotion it will be one part of our spiritual Wisdom minima Pro maximis cavere, to Consider our least Sins as if they were of the greatest magnitude;
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to think there is danger not only in Murder, but in an angry thought; that not only our burning Lusts, but a very spark may consume us;
to think there is danger not only in Murder, but in an angry Thought; that not only our burning Lustiest, but a very spark may consume us;
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& vel atomos numerare, and to number up the very atomes of sins.& vel atomos numerare, and to number up the very Atoms of Sins.
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For though those ordinary sins which steal upon us unseen, and slip by us insensibly, do not digg up Charity by the very root,
For though those ordinary Sins which steal upon us unseen, and slip by us insensibly, do not dig up Charity by the very root,
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yet certainly they proceed from no other fountain than a defect and want of Charity, which if it were as perfect and consummate as it ought to be, would arm us against the assault of these thieves which steal in by night.
yet Certainly they proceed from no other fountain than a defect and want of Charity, which if it were as perfect and consummate as it ought to be, would arm us against the assault of these thieves which steal in by night.
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And more wisdom it is etiam quae tuta sunt pertimescere, to be jealous of that which will not hurt us,
And more Wisdom it is etiam Quae Tuta sunt pertimescere, to be jealous of that which will not hurt us,
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and to think that a fault which is none, than to say of these sins as Lot did of Zoar, Are they not little ones? and my soul shall live;
and to think that a fault which is none, than to say of these Sins as Lot did of Zoar, are they not little ones? and my soul shall live;
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or to sit down with the resolution of the Casuists in almost the same case, Modicum pro nihilo est, A small sin is in esteem as good as none at all.
or to fit down with the resolution of the Casuists in almost the same case, Modicum Pro nihilo est, A small since is in esteem as good as none At all.
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For by thus slighting them sins multiply and gather strength, & numero vincunt, what they want in bulk, they supply in number,
For by thus slighting them Sins multiply and gather strength, & numero vincunt, what they want in bulk, they supply in number,
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and overwhelm thee, if not as great, yet as many. Small expenses, saith Aristotle, if frequent, overthrow a family.
and overwhelm thee, if not as great, yet as many. Small expenses, Says Aristotle, if frequent, overthrow a family.
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And it is but a fallacie to think, if the particulars be small, the sum will be so.
And it is but a fallacy to think, if the particulars be small, the sum will be so.
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And the great Oratour will tell us that that neglect which endangers a Commonwealth is not streight seen in particular actions and miscarriages,
And the great Orator will tell us that that neglect which endangers a Commonwealth is not straight seen in particular actions and miscarriages,
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but NONLATINALPHABET, in the conclusion and event at last. And St. Augustine hath observed of these small sins, Quantò minora, tantò crebriora;
but, in the conclusion and event At last. And Saint Augustine hath observed of these small Sins, Quantò Minor, tantò crebriora;
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Because they be less, we presume the oftner to commit them.
Because they be less, we presume the oftener to commit them.
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I know there is no man, when he puts up this Petition, doth except any the least sin,
I know there is no man, when he puts up this Petition, does except any the least since,
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but would have them all buried in the bottom of the Sea: Yet we must not think it is enough to ask forgiveness;
but would have them all buried in the bottom of the Sea: Yet we must not think it is enough to ask forgiveness;
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but we must be also watchful to observe them, and take these brats and dash them against the stones.
but we must be also watchful to observe them, and take these brats and dash them against the stones.
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For even these brats, if we play and sport with them, will prove at last mighty Gyants, sons of Anak, which will fight against us to keep us out of Canaan.
For even these brats, if we play and sport with them, will prove At last mighty Giants, Sons of Anak, which will fight against us to keep us out of Canaan.
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St. Augustine, lib. 2. De Civit. Dei, tells us that this is a daily prayer,
Saint Augustine, lib. 2. De Civit Dei, tells us that this is a daily prayer,
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and that it will blot out quotidiana peccata, our ordinary and daily sins, sine quibus in hac vita non vivitur, as he speaks in his Enchiridion, without which the severest man doth not pass his life:
and that it will blot out Quotidian Peccata, our ordinary and daily Sins, sine quibus in hac vita non vivitur, as he speaks in his Enchiridion, without which the Severest man does not pass his life:
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and for common steps DIMITTE NOBIS PECCATA, this common prayer, Forgive us our trespasses, may suffice.
and for Common steps DIMITY NOBIS PECCATA, this Common prayer, Forgive us our Trespasses, may suffice.
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But yet he tells us withal, Quia fiunt peccata, ideo dicitur; non ut ideo fiant, quia dicitur;
But yet he tells us withal, Quia Fluent Peccata, ideo dicitur; non ut ideo fiant, quia dicitur;
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That this is said, and we are taught thus to pray, because we through infirmity fall into these sins;
That this is said, and we Are taught thus to pray, Because we through infirmity fallen into these Sins;
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but we must not fall into these sins because we are taught thus to pray.
but we must not fallen into these Sins Because we Are taught thus to pray.
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For as there were some in his time who, mistaking this very Petition, thought that they might persist in any sin,
For as there were Some in his time who, mistaking this very Petition, Thought that they might persist in any since,
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so they forgave their brother, and were bountiful to the poor and needy, that with a piece of money they might redeem their adulteries and uncleanness,
so they forgave their brother, and were bountiful to the poor and needy, that with a piece of money they might Redeem their adulteries and uncleanness,
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and satisfie for the sins of the greatest magnitude:
and satisfy for the Sins of the greatest magnitude:
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So if it went once for true, that to breathe out these words would scatter our daily sins,
So if it went once for true, that to breathe out these words would scatter our daily Sins,
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before the wind, and quite abolish them, men would be very apt at last to be too favourable interpreters of God,
before the wind, and quite Abolah them, men would be very apt At last to be too favourable Interpreters of God,
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and to think he takes no notice of those idle words for which he hath threatned to bring us into judgment;
and to think he Takes no notice of those idle words for which he hath threatened to bring us into judgement;
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and we should sin, and pray; and pray, and sin;
and we should sin, and pray; and pray, and since;
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and carry this Petition with us to ease us of these sins, as some foolish women in Chrysostoms time did certain pieces of gold of Alexander the Great to cure the head-ach.
and carry this Petition with us to ease us of these Sins, as Some foolish women in Chrysostom time did certain Pieces of gold of Alexander the Great to cure the headache.
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And this is non tam morbo laborare quà m remedio, to be sick not so much of our disease as of the remedy;
And this is non tam morbo laborare quà m remedio, to be sick not so much of our disease as of the remedy;
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which being skilfully applyed is indeed an antidote, but taken as a charm or spell proves as dangerous as the disease which it was to remove,
which being skilfully applied is indeed an antidote, but taken as a charm or spell Proves as dangerous as the disease which it was to remove,
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and makes that mortal which of it self might have been purged out with ease.
and makes that Mortal which of it self might have been purged out with ease.
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I will say no more but with the Father, Objurgemus nostra phantasmata, & tam nugatorios ludos de spectaculo mentis ejiciamus;
I will say no more but with the Father, Objurgemus nostra phantasmata, & tam nugatorios ludos de spectaculo mentis ejiciamus;
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Let us check and chide our phansies when they catch at such shadows as these, and cast out such trifling slights out of our minds;
Let us check and chide our fancies when they catch At such shadows as these, and cast out such trifling slights out of our minds;
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and learn to pray for the forgiveness of these sins, and also to strive against them;
and Learn to pray for the forgiveness of these Sins, and also to strive against them;
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to watch our hands, and set a seal to our lips, to observe each thought as it enters,
to watch our hands, and Set a seal to our lips, to observe each Thought as it enters,
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lest when we have purged the hand and the tongue and all the members of our body, by delighting in thoughts,
lest when we have purged the hand and the tongue and all the members of our body, by delighting in thoughts,
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because they are but thoughts, we do at last lupanar in palatio constituere, erect a stews in the very palace of the soul.
Because they Are but thoughts, we do At last lupanar in palatio constituere, erect a Stews in the very palace of the soul.
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Let us remember that we pray for the forgiveness of these sins, as we do of all the rest, with a resolution to extirpate them by degrees.
Let us Remember that we pray for the forgiveness of these Sins, as we do of all the rest, with a resolution to extirpate them by Degrees.
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For, as the Schoolmen tell of the Sacraments, that they are protestationes fidei, certain protestations of the Faith which we profess,
For, as the Schoolmen tell of the Sacraments, that they Are Protests fidei, certain protestations of the Faith which we profess,
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so is Prayer for remission of sins protestatio poenitentiae, an open protestation and promise of repentance.
so is Prayer for remission of Sins Declaration poenitentiae, an open protestation and promise of Repentance.
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And we pray for the forgiveness of all our sins; but it is of those which we have already committed, and which are past.
And we pray for the forgiveness of all our Sins; but it is of those which we have already committed, and which Are passed.
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To put up a petition for future sins, or those which may be committed hereafter, were rather to threaten God than to pray to him,
To put up a petition for future Sins, or those which may be committed hereafter, were rather to threaten God than to pray to him,
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and not so much a prayer as a further resolution to sin again, or at least a betraying of a very weak resolution against it.
and not so much a prayer as a further resolution to sin again, or At least a betraying of a very weak resolution against it.
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Common sense will instruct us in many duties which we owe unto God.
Common sense will instruct us in many duties which we owe unto God.
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Would any man who had forfeited his life begg a pardon of his Prince for that fault and the next he commits? Nemo sic rogat ut minetur, saith Hierom. This were a strange way of petitioning, a strange method of praying, to back it with threats:
Would any man who had forfeited his life beg a pardon of his Prince for that fault and the next he commits? Nemo sic Rogat ut minetur, Says Hieronymus This were a strange Way of petitioning, a strange method of praying, to back it with Treats:
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A strange method of praying, to say, Forgive my sins, even those which as yet are neither obnoxious to punishment nor capable of pardon.
A strange method of praying, to say, Forgive my Sins, even those which as yet Are neither obnoxious to punishment nor capable of pardon.
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Forgive me that which is not, but may be;
Forgive me that which is not, but may be;
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that which with my tears I now wash out, and that which may again pollute my soul;
that which with my tears I now wash out, and that which may again pollute my soul;
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that which I now strive to mortifie and kill in me, and that which my lust will no doubt conceive and bring forth. This were not so much a prayer against sin past as an encouragement to offend again;that which I now strive to mortify and kill in me, and that which my lust will no doubt conceive and bring forth. This were not so much a prayer against since past as an encouragement to offend again;
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a prayer for a pardon of that sin which, when it appears, will disannul and nullifie that which is already seal'd;
a prayer for a pardon of that since which, when it appears, will disannul and nullify that which is already sealed;
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or rather a petition which denies it self, because it puts together two things so contrary and opposite,
or rather a petition which Denies it self, Because it puts together two things so contrary and opposite,
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as the Forgiveness of sin past and a plain Supposal of future transgressions.
as the Forgiveness of since past and a plain Supposal of future transgressions.
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For this Petition for Forgiveness of sins, though it be no manifest proof that we shall not,
For this Petition for Forgiveness of Sins, though it be no manifest proof that we shall not,
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yet is a strong argument that we should not sin again.
yet is a strong argument that we should not sin again.
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I am no Novatian, no enemie of Gods Goodness and Mercy, nor interfector poenitentiae, a suppressour of frequent repentance.
I am no Novatian, no enemy of God's goodness and Mercy, nor interfector poenitentiae, a suppressour of frequent Repentance.
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I know Repentance is not, as Baptism, but once to be had, and never reiterated.
I know Repentance is not, as Baptism, but once to be had, and never reiterated.
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I know we ought to repent toties quoties, as oft as we offend, and daily to pray that God will pardon the sins we daily commit.
I know we ought to Repent Twice How often, as oft as we offend, and daily to pray that God will pardon the Sins we daily commit.
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But we cannot expect that God should accept our prayers and our repentance, and vouchsafe to pardon us,
But we cannot expect that God should accept our Prayers and our Repentance, and vouchsafe to pardon us,
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unless we stedfastly resolve to strive against all sin for the future, and to serve him in holiness and righteousness all the days of our life.
unless we steadfastly resolve to strive against all since for the future, and to serve him in holiness and righteousness all the days of our life.
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The Fourtieth SERMON. PART. II. MATTH. VI. 12. And forgive us our debts, as we forgive our debtors. Or, as LUKE XI. 4: And forgive us our sins:
The Fortieth SERMON. PART. II MATTHEW. VI. 12. And forgive us our debts, as we forgive our debtors. Or, as LYCIA XI. 4: And forgive us our Sins:
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for we also forgive every one that is indebted to us.
for we also forgive every one that is indebted to us.
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HAving led you through the land of the Philistines to the land of Canaan flowing with milk and honey;
HAving led you through the land of the philistines to the land of Canaan flowing with milk and honey;
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from the mount which burned with fire, to mount Sion, to the city of the living God;
from the mount which burned with fire, to mount Sion, to the City of the living God;
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from the acknowledgment of our Sins to the sight of Gods Mercy, which, as St. Bernard calls it, is a large cloak to cover all our sins of what magnitude soever.
from the acknowledgment of our Sins to the sighed of God's Mercy, which, as Saint Bernard calls it, is a large cloak to cover all our Sins of what magnitude soever.
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Having spoken in general of the Mercy of God and his readiness to forgive, before we shew the NONLATINALPHABET, the effect and fruit which it brings forth,
Having spoken in general of the Mercy of God and his readiness to forgive, before we show the, the Effect and fruit which it brings forth,
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and what Remission of sins is, we must make a pause and stand, and a while take off our eyes from the Mercy-seat,
and what Remission of Sins is, we must make a pause and stand, and a while take off our eyes from the Mercy-seat,
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and direct them to the further consideration of our Sins, 1. as they are debts, 2. as they are ours; and enquire 1. why they are called debts, 2. why we are taught to appropriate them to our selves,
and Direct them to the further consideration of our Sins, 1. as they Are debts, 2. as they Are ours; and inquire 1. why they Are called debts, 2. why we Are taught to Appropriate them to our selves,
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and at once considers not only the parts, but the whole course of our life:
and At once considers not only the parts, but the Whole course of our life:
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and call them ours: And then we shall bring you to the full taste of that pleasant fruit which grows up and hath its bud and blossom and full beauty and perfection from this dew of heaven, the rich influence of Mercy.
and call them ours: And then we shall bring you to the full taste of that pleasant fruit which grows up and hath its bud and blossom and full beauty and perfection from this due of heaven, the rich influence of Mercy.
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And in this pause or parenthesis we do but follow the method of Nature it self, which doth not present all her creatures at once, but by degrees;
And in this pause or parenthesis we do but follow the method of Nature it self, which does not present all her creatures At once, but by Degrees;
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or of the Eleusinian Priests, qui servabant quod ostenderent revisentibus, who did not open all their secrets and mysteries at first,
or of the Eleusinian Priests, qui servabant quod ostenderent revisentibus, who did not open all their secrets and Mysteres At First,
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but fed the expectation of their novices with the hope of something which they reserved for a second view.
but fed the expectation of their Novices with the hope of something which they reserved for a second view.
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First then, what S. Matth. here calleth debts, St. Luke calleth sins NONLATINALPHABET.
First then, what S. Matthew Here calls debts, Saint Luke calls Sins.
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As in Debts it is between the creditor and the debtor, so is it in Sins between God and Man. Now the Philosopher,
As in Debts it is between the creditor and the debtor, so is it in Sins between God and Man. Now the Philosopher,
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nay common reason, will teach us that he that will compare two things one with the other, must know them both.
nay Common reason, will teach us that he that will compare two things one with the other, must know them both.
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And we need not make any anxious search in these matters:
And we need not make any anxious search in these matters:
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For who knows not what Debt is? and who knows not what Sin is? Utinam tam solicitus affectus de fugiendo peccato, quà m facilis sermo.
For who knows not what Debt is? and who knows not what since is? Utinam tam solicitus affectus de fugiendo Peccato, quà m Facilis sermon.
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It were to bè wished that we were as solicitous to shun them both as we are ready and active to speak of the horror and affliction they bring;
It were to bè wished that we were as solicitous to shun them both as we Are ready and active to speak of the horror and affliction they bring;
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that it were as easie to avoid as to know them.
that it were as easy to avoid as to know them.
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Thus hath it pleased our great Master, who hath taught us here to pray for the forgiveness of sins, to teach us also to know the nature and quality of our Sins by that which is most familiar to our very sense.
Thus hath it pleased our great Master, who hath taught us Here to pray for the forgiveness of Sins, to teach us also to know the nature and quality of our Sins by that which is most familiar to our very sense.
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I might here lay down before your eyes the several respects in which our Sins and pecuniary Debts bear analogy and likeness;
I might Here lay down before your eyes the several respects in which our Sins and pecuniary Debts bear analogy and likeness;
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and I might also point out certain like effects and operations which they both produce in their several subjects,
and I might also point out certain like effects and operations which they both produce in their several subject's,
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and which are common both to men far indebted in the world and to those who are bankrupts in the house of God:
and which Are Common both to men Far indebted in the world and to those who Are Bankrupts in the house of God:
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But having handled both those points at large in another place, I shall at this time pass them over,
But having handled both those points At large in Another place, I shall At this time pass them over,
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and only observe the wisdom of the holy Ghost in this expression, and that very briefly.
and only observe the Wisdom of the holy Ghost in this expression, and that very briefly.
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The words of God, the more we view them, the more plentifully do they evermore offer themselves,
The words of God, the more we view them, the more plentifully do they evermore offer themselves,
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and, like rich minerals, assiduè pleniùs respondent fodienti, the more they are dig'd, the more treasure do they yield,
and, like rich minerals, assiduè pleniùs respondent fodienti, the more they Are dug, the more treasure do they yield,
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and a stripe on the Body leaveth a mark on the Understanding.
and a stripe on the Body Leaveth a mark on the Understanding.
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even NONLATINALPHABET, manifold and various Doctrines. Therefore St. Chrysostome tells us that in reading of the Scriptures NONLATINALPHABET, we ought to weigh every particle and syllable:
even, manifold and various Doctrines. Therefore Saint Chrysostom tells us that in reading of the Scriptures, we ought to weigh every particle and syllable:
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For though they seem to be but like unto rivulets, yet, if a man follow them with a diligent and observant eye, they will lead him into a Sea and Ocean of matter.
For though they seem to be but like unto rivulets, yet, if a man follow them with a diligent and observant eye, they will led him into a Sea and Ocean of matter.
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And this hath befallen me in the survey of this Petition.
And this hath befallen me in the survey of this Petition.
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At the first view we conceived this word debts to be a fit metaphor fully expressing the nature of our Sins;
At the First view we conceived this word debts to be a fit metaphor Fully expressing the nature of our Sins;
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but having staid longer and dwelt upon it, a bright beam of light shewed it self by which we could descry the wisdom of our Saviour in making choice of this resemblance which presenteth the deformity and danger of Sin as it were to our very eye.
but having stayed longer and dwelled upon it, a bright beam of Light showed it self by which we could descry the Wisdom of our Saviour in making choice of this resemblance which presents the deformity and danger of since as it were to our very eye.
cc-acp vhg vvn av-jc cc vvd p-acp pn31, dt j n1 pp-f n1 vvd pn31 n1 p-acp r-crq pns12 vmd vvi dt n1 pp-f po12 n1 p-acp vvg n1 pp-f d n1 r-crq vvz dt n1 cc n1 pp-f n1 c-acp pn31 vbdr p-acp po12 j n1.
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Habemus alium sensum interioris hominis isto praestantiorem, saith St. Augustine;Habemus Alium sensum interioris hominis isto praestantiorem, Says Saint Augustine;
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvz n1 np1;
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Indeed God hath given us another sense of the inward man, far exceeding the outward, by which we may plainly discern Good from Evil by those species and appearances in which they represent themselves.
Indeed God hath given us Another sense of the inward man, Far exceeding the outward, by which we may plainly discern Good from Evil by those species and appearances in which they represent themselves.
av np1 vhz vvn pno12 j-jn n1 pp-f dt j n1, av-j vvg dt j, p-acp r-crq pns12 vmb av-j vvi j p-acp n-jn p-acp d n2 cc n2 p-acp r-crq pns32 vvi px32.
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And this may do its office, and exercise its act sine acie pupillae, sine foramine auriculae, without the help of the apple of the eye or the hollow of the ear or any other sense.
And this may do its office, and exercise its act sine acie pupillae, sine foramine auriculae, without the help of the apple of the eye or the hollow of the ear or any other sense.
cc d vmb vdi po31 n1, cc vvi po31 n1 fw-la n1 fw-la, fw-la n1 fw-la, p-acp dt n1 pp-f dt n1 pp-f dt n1 cc dt j-jn pp-f dt n1 cc d j-jn n1.
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For quis unquam contrectavit justitiam? Who ever handled Justice? who ever saw Vice? But Man being NONLATINALPHABET,
For quis unquam contrectavit justitiam? Who ever handled justice? who ever saw Vice? But Man being,
p-acp fw-la fw-la fw-la fw-la? r-crq av vvd n1? q-crq av vvd n1? p-acp n1 vbg,
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as Chrysostome calls him, a creature composed as it were of a double nature, made up of a Sensitive and Intellectual part,
as Chrysostom calls him, a creature composed as it were of a double nature, made up of a Sensitive and Intellectual part,
c-acp np1 vvz pno31, dt n1 vvn c-acp pn31 vbdr pp-f dt j-jn n1, vvn a-acp pp-f dt j cc j n1,
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and being NONLATINALPHABET, the bond and knot, in which both are united, makes use of both, and many times apprehends things not so lively by their proper species, which they present,
and being, the bound and knot, in which both Are united, makes use of both, and many times apprehends things not so lively by their proper species, which they present,
cc vbg, dt n1 cc n1, p-acp r-crq d vbr vvn, vvz n1 pp-f d, cc d n2 vvz n2 xx av j p-acp po32 j n2, r-crq pns32 vvb,
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as from those which are forinsecal, but from some outward object more visible and familiar to him;
as from those which Are forinsecal, but from Some outward Object more visible and familiar to him;
c-acp p-acp d r-crq vbr j, cc-acp p-acp d j n1 av-dc j cc j-jn p-acp pno31;
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understands things not so well by Definitions as Comparisons; as what Sins are, by Debts; what the Devil is, by a Jaylor;
understands things not so well by Definitions as Comparisons; as what Sins Are, by Debts; what the devil is, by a Jailor;
vvz n2 xx av av p-acp n2 c-acp n2; c-acp r-crq n2 vbr, p-acp n2; r-crq dt n1 vbz, p-acp dt n1;
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what Hell is, by a Prison.
what Hell is, by a Prison.
r-crq n1 vbz, p-acp dt n1.
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We do not know things our selves, unless our Understanding do convertere se ad phantasmata, unless we frame unto our selves certain phantasmes, per modum exemplorum, in which we may behold the things in their true shape.
We do not know things our selves, unless our Understanding do convertere se ad phantasmata, unless we frame unto our selves certain phantasms, per modum exemplorum, in which we may behold the things in their true shape.
pns12 vdb xx vvi n2 po12 n2, cs po12 n1 vdb fw-mi fw-la fw-la fw-la, cs pns12 vvb p-acp po12 n2 j n2, fw-la fw-la fw-la, p-acp r-crq pns12 vmb vvi dt n2 p-acp po32 j n1.
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And when we would teach others what we already know, we do it by examples and comparisons.
And when we would teach Others what we already know, we do it by Examples and comparisons.
cc c-crq pns12 vmd vvi n2-jn r-crq pns12 av vvb, pns12 vdb pn31 p-acp n2 cc n2.
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So the Philosopher not only in his Logicks, but also in his Physicks and Metaphysicks, proveth his rules by Letters, NONLATINALPHABET,
So the Philosopher not only in his Logicks, but also in his Physics and Metaphysics, Proves his rules by Letters,,
np1 dt n1 xx av-j p-acp po31 fw-gr, cc-acp av p-acp po31 n1 cc n2, vvz po31 n2 p-acp n2,,
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when it is plain and manifest, that he who cannot challenge a power to kill a flea,
when it is plain and manifest, that he who cannot challenge a power to kill a flay,
c-crq pn31 vbz j cc j, cst pns31 r-crq vmbx vvi dt n1 pc-acp vvi dt n1,
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and his instances are out of Arithmetick, or Geometry, or Musick, which they first learnt, and which every one had skill in.
and his instances Are out of Arithmetic, or Geometry, or Music, which they First learned, and which every one had skill in.
cc po31 n2 vbr av pp-f n1, cc n1, cc n1, r-crq pns32 ord vvd, cc r-crq d pi vhd n1 p-acp.
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In Definitions, we see, it falls out that both Virtues and Vices either appear in different shapes, or else slide away,
In Definitions, we see, it falls out that both Virtues and Vices either appear in different shapes, or Else slide away,
p-acp n2, pns12 vvb, pn31 vvz av cst d n2 cc n2 av-d vvb p-acp j n2, cc av vvb av,
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and pass by us in silence;
and pass by us in silence;
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but being thus charactered and drawn out to the very eye by art and fit similitudes they gain more force and efficacie;
but being thus charactered and drawn out to the very eye by art and fit Similitudes they gain more force and efficacy;
cc-acp vbg av vvn cc vvn av p-acp dt j n1 p-acp n1 cc j n2 pns32 vvb dc n1 cc n1;
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they press upon our phansie and busie our understanding part NONLATINALPHABET, and are more visible in outward things than inwords.
they press upon our fancy and busy our understanding part, and Are more visible in outward things than inwords.
pns32 vvb p-acp po12 n1 cc vvi po12 n1 n1, cc vbr av-dc j p-acp j n2 cs n2.
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When we hear Sin called a transgression of the Law, a prevarication, an offense against God, we are not so sensible as when we hear Sins called Debts. And therefore our blessed Saviour in this doth ancillari infirmitati, condescend to our infirmity, & rem invisibilem per rei visibilis formam describit, by telling us that our sins are Debts, he sheweth us the danger and the misery they plunge us into,
When we hear since called a Transgression of the Law, a prevarication, an offence against God, we Are not so sensible as when we hear Sins called Debts. And Therefore our blessed Saviour in this does ancillari infirmitati, condescend to our infirmity, & remembering invisibilem per rei visibilis formam describit, by telling us that our Sins Are Debts, he shows us the danger and the misery they plunge us into,
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and the deep and heavy engagements they make us liable to.
and the deep and heavy engagements they make us liable to.
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Our next enquiry is, How these Debts are ours, and why we are taught to call them so.
Our next enquiry is, How these Debts Are ours, and why we Are taught to call them so.
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And this is no vain unnecessary inquiry.
And this is no vain unnecessary inquiry.
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For if they be not ours, why do we put up this Petition? or what need have we of mercy and forgiveness? And if we put up our Petition in that form and stile which Christ hath prescribed,
For if they be not ours, why do we put up this Petition? or what need have we of mercy and forgiveness? And if we put up our Petition in that from and style which christ hath prescribed,
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and then please our selves with I know not what extenuations and reservations, as, That they are ours indeed,
and then please our selves with I know not what extenuations and reservations, as, That they Are ours indeed,
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but not onely ours, not fully and wholly ours;
but not only ours, not Fully and wholly ours;
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the work of our fingers, but so that there were other hands which did help to forge and shape them;
the work of our fingers, but so that there were other hands which did help to forge and shape them;
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OURS, but so that Fate had a share, and Adam a share, and the Devil a share, and God himself a share;OURS, but so that Fate had a share, and Adam a share, and the devil a share, and God himself a share;
png12, p-acp av d n1 vhd dt n1, cc np1 dt n1, cc dt n1 dt n1, cc np1 px31 dt n1;
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that is, NOSTRA, NON NOSTRA; ours, and not ours; we do but ludere interpretationibus de peccatis nostris, delude our selves with false glosses and interpretations;
that is, NOSTRA, NON NOSTRA; ours, and not ours; we do but Ludere interpretationibus de peccatis nostris, delude our selves with false Glosses and interpretations;
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and we do not breathe forth a prayer, but a complement, and teach God not to hear us, who are so unwilling to understand our selves,
and we do not breathe forth a prayer, but a compliment, and teach God not to hear us, who Are so unwilling to understand our selves,
cc pns12 vdb xx vvi av dt n1, cc-acp dt n1, cc vvi n1 xx pc-acp vvi pno12, r-crq vbr av j pc-acp vvi po12 n2,
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and dare equivocate with the Truth it self.
and Dare equivocate with the Truth it self.
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And this may serve to wipe off the paint that men use to lay upon their sins;
And this may serve to wipe off the paint that men use to lay upon their Sins;
cc d vmb vvi pc-acp vvi a-acp dt n1 cst n2 vvb pc-acp vvi p-acp po32 n2;
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that they may not appear so ugly and deformed as they are.
that they may not appear so ugly and deformed as they Are.
cst pns32 vmb xx vvi av j cc j-vvn c-acp pns32 vbr.
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but that we break this law, this we can attribute to none but our selves. Nec nobis quicquam infoelicius in peccato habemus, quà m nos auctores;
but that we break this law, this we can attribute to none but our selves. Nec nobis quicquam infoelicius in Peccato habemus, quà m nos Authors;
cc-acp cst pns12 vvb d n1, d pns12 vmb vvi p-acp pix cc-acp po12 n2. fw-la fw-la fw-la fw-la p-acp n1 fw-la, fw-la fw-la n2;
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The World hath long since learnt this art of jugling with themselves, and been very expert and cunning, pavimentare peccata, as St. Augustine speaks, to plaister and parget their sins over.
The World hath long since learned this art of juggling with themselves, and been very expert and cunning, pavimentare Peccata, as Saint Augustine speaks, to plaster and parget their Sins over.
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Not my sin, saith the Man, but the Womans; Not my sin, saith the Woman, but the Serpents. Oh my Fate, saith one; Oh my Infirmity, saith another;Not my since, Says the Man, but the Woman's; Not my since, Says the Woman, but the Serpents. O my Fate, Says one; O my Infirmity, Says Another;
xx po11 n1, vvz dt n1, p-acp dt ng1; xx po11 n1, vvz dt n1, p-acp dt n2. uh po11 n1, vvz crd; uh po11 n1, vvz j-jn;
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Oh the Devil, saith a third. Either they are not sins, or else sins which the Devil must father;O the devil, Says a third. Either they Are not Sins, or Else Sins which the devil must father;
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or else compensativa peccata, sins to a good end which will recompense the sin. Neque quisquam tam malus ut malus videri velit;
or Else compensativa Peccata, Sins to a good end which will recompense the since. Neque quisquam tam malus ut malus videri velit;
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Nor is any one so desperately evil that he is willing to be thought so, or will own that brat which his Lust hath conceived and brought forth.
Nor is any one so desperately evil that he is willing to be Thought so, or will own that brat which his Lust hath conceived and brought forth.
ccx vbz d pi av av-j j-jn cst pns31 vbz j pc-acp vbi vvn av, cc vmb d d n1 r-crq po31 n1 vhz vvn cc vvd av.
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Omnes peccata dissimulant, & quamvìs feliciter cesserint, fructu illorum utuntur, ipsa subducunt, saith Seneca;Omnes Peccata dissimulant, & quamvìs feliciter cesserint, fructu Illorum utuntur, ipsa subducunt, Says Senecca;
fw-la n1 j, cc fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la, vvz np1;
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All are apt to dissemble their faults, being content, when they are crowned with fortunate success, to reap the fruit and pleasure of them,
All Are apt to dissemble their Faults, being content, when they Are crowned with fortunate success, to reap the fruit and pleasure of them,
d vbr j pc-acp vvi po32 n2, vbg j, c-crq pns32 vbr vvn p-acp j n1, pc-acp vvi dt n1 cc n1 pp-f pno32,
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whilst they subduct the faults themselves, and remove them out of the way.
while they subduct the Faults themselves, and remove them out of the Way.
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So that Sin, which is bred out of the corruption of every mans heart, is exposed and cast-out;
So that since, which is bred out of the corruption of every men heart, is exposed and Cast out;
av d n1, r-crq vbz vvn av pp-f dt n1 pp-f d ng1 n1, vbz vvn cc j;
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and though it have many foster-fathers, yet it finds none that will acknowledge it: That, as Tiberius spake of Rufus in Tacitus, a man of obscure birth and parentage,
and though it have many foster-fathers, yet it finds none that will acknowledge it: That, as Tiberius spoke of Rufus in Tacitus, a man of Obscure birth and parentage,
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and that could not well tell from what stock or family he descended, Videri potest Rufus ex se genitus, Rufus may seem to have been his own Father;
and that could not well tell from what stock or family he descended, Videri potest Rufus ex se Genitus, Rufus may seem to have been his own Father;
cc cst vmd xx av vvi p-acp r-crq n1 cc n1 pns31 vvd, fw-la fw-la np1 fw-la fw-la fw-la, np1 vmb vvi pc-acp vhi vbn po31 d n1;
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So may we say of sin, Videri potest ex se natum;
So may we say of since, Videri potest ex se natum;
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Since all disclaim it in its own shape and likeness, it may be thought also that it is grown up of it self.
Since all disclaim it in its own shape and likeness, it may be Thought also that it is grown up of it self.
p-acp d vvb pn31 p-acp po31 d n1 cc n1, pn31 vmb vbi vvn av cst pn31 vbz vvn a-acp pp-f pn31 n1.
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In other things we are not content with our own, but are ready to claim a title to that which is properly anothers.
In other things we Are not content with our own, but Are ready to claim a title to that which is properly another's.
p-acp j-jn n2 pns12 vbr xx j p-acp po12 d, cc-acp vbr j pc-acp vvi dt n1 p-acp d r-crq vbz av-j j-jn.
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How many plagiaries have we not only of Learning, but of Virtue? how many pretenders to Integrity? What altercation hath there been which were the first inventors of the Arts? And what an Euge do we give our selves, what a triumph doth it beget,
How many plagiaries have we not only of Learning, but of Virtue? how many pretenders to Integrity? What altercation hath there been which were the First inventors of the Arts? And what an Euge do we give our selves, what a triumph does it beget,
c-crq d n2-j vhb pns12 xx av-j pp-f n1, cc-acp pp-f n1? q-crq d n2 p-acp n1? q-crq n1 vhz a-acp vbn r-crq vbdr dt ord n2 pp-f dt n2? cc q-crq dt j vdb pns12 vvb po12 n2, r-crq dt n1 vdz pn31 vvi,
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when a man can say, Ego primus inveni, I was the first author and finder out of this conclusion? What would we not have ours? What is not ours? Paul is ours,
when a man can say, Ego primus Inveni, I was the First author and finder out of this conclusion? What would we not have ours? What is not ours? Paul is ours,
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and Cephas is ours, and Christ is ours, and Heaven is ours; and Cephas is ours, and christ is ours, and Heaven is ours;
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And this may seem our greatest infelicity that when Sin lyes at our doors, we can find no father for it but our selves,
And this may seem our greatest infelicity that when since lies At our doors, we can find no father for it but our selves,
cc d vmb vvi po12 js n1 cst c-crq n1 vvz p-acp po12 n2, pns12 vmb vvi dx n1 p-acp pn31 p-acp po12 n2,
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Only Sin, which we labor for, which we sweat for, which we are ambitious of, is not ours. That Adultery which I waited for till the twilight, that Murder which I thirsted for till a fit opportunity, that Deceit which I forged with that difficulty, that Iniquity which was the study of my whole life, is none of mine. Of these we love to deonerate our selves, to rid our hands of them;
Only since, which we labour for, which we sweat for, which we Are ambitious of, is not ours. That Adultery which I waited for till the twilight, that Murder which I thirsted for till a fit opportunity, that Deceit which I forged with that difficulty, that Iniquity which was the study of my Whole life, is none of mine. Of these we love to deonerate our selves, to rid our hands of them;
av-j n1, r-crq pns12 vvb p-acp, r-crq pns12 vvb p-acp, r-crq pns12 vbr j pp-f, vbz xx png12. cst n1 r-crq pns11 vvd p-acp p-acp dt n1, cst n1 r-crq pns11 vvd p-acp p-acp dt j n1, cst n1 r-crq pns11 vvd p-acp d n1, cst n1 r-crq vbds dt n1 pp-f po11 j-jn n1, vbz pix pp-f png11. pp-f d pns12 vvb pc-acp vvi po12 n2, pc-acp vvi po12 n2 pp-f pno32;
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Et nolumus esse nostra quia mala agnoscimus, and ours we are unwilling to call them,Et nolumus esse nostra quia mala agnoscimus, and ours we Are unwilling to call them,
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because our Conscience is convinced, and Reason doth plainly tell us to our faces, that they are evil.
Because our Conscience is convinced, and Reason does plainly tell us to our faces, that they Are evil.
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Now this is a great evil under the Sun, and there is a soveraign remedy for it shut up in this one word OURS; in which our Saviour doth not only teach us to pray against it,
Now this is a great evil under the Sun, and there is a sovereign remedy for it shut up in this one word OURS; in which our Saviour does not only teach us to pray against it,
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but doth give us catharticum, a receit to purge out this noxious and malignant humor.
but does give us catharticum, a receipt to purge out this noxious and malignant humour.
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It is but a word, but a syllable, but as the cloud in the Book of Kings,
It is but a word, but a syllable, but as the cloud in the Book of Kings,
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as big as a mans hand; but as that anon covered all the heavens over, and yielded great store of rain,
as big as a men hand; but as that anon covered all the heavens over, and yielded great store of rain,
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so may this word, this syllable, yield us plenty of instruction.
so may this word, this syllable, yield us plenty of instruction.
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But we will confine and limit our discourse, and draw those lines which we will pass by,
But we will confine and limit our discourse, and draw those lines which we will pass by,
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and which we will not exceed.
and which we will not exceed.
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We shall shew 1. how Sin is ours, 2. That all sins are ours; 3. That they are only ours; and lastly, That they are wholly and totally ours: that so we may agere poenitentìam plenam, as the Ancients used to speak, that our exomologesis may be open and sincere,
We shall show 1. how since is ours, 2. That all Sins Are ours; 3. That they Are only ours; and lastly, That they Are wholly and totally ours: that so we may agere poenitentìam plenam, as the Ancients used to speak, that our exomologesis may be open and sincere,
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and our repentance full and compleat. And of these in their order. There is nothing more properly ours than Sin. Not our Bodies:
and our Repentance full and complete. And of these in their order. There is nothing more properly ours than Sin. Not our Bodies:
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For God formed Man of the dust of the ground; de limo terrae, quasi ex utero matris, saith Tertullian, shaped him out of the earth,
For God formed Man of the dust of the ground; de limo terrae, quasi ex utero matris, Says Tertullian, shaped him out of the earth,
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as out of his mothers womb. Not our Souls: For he breathed into us the breath of life. Not our Understandings:as out of his mother's womb. Not our Souls: For he breathed into us the breath of life. Not our Understandings:
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For he kindled this great light in our souls. Not our Affections: For he imprinted them in our nature. Not the Law:
For he kindled this great Light in our Souls. Not our Affections: For he imprinted them in our nature. Not the Law:
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For it is but a beam and a radiation from that eternal Law which was alwayes with him.
For it is but a beam and a radiation from that Eternal Law which was always with him.
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Quòd lex bona est, nostrum non est: quòd malè vivimus, nostrum: That the Law is just and holy and true, is not from us:Quòd lex Bona est, nostrum non est: quòd malè vivimus, nostrum: That the Law is just and holy and true, is not from us:
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and that we are the authors of that evil which destroys us.
and that we Are the Authors of that evil which Destroys us.
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Now this propriety which we have to Sin ariseth from the very nature of Man, who was not made only Lord of the world,
Now this propriety which we have to since arises from the very nature of Man, who was not made only Lord of the world,
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but had free possession given him of himself, and that freedom and power of Will which was libripens emancipati à Deo boni, which doth hold the balance,
but had free possession given him of himself, and that freedom and power of Will which was libripens emancipati à God boni, which does hold the balance,
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and weigh and poise both Good and Evil, and may touch and strike either skale as he pleaseth.
and weigh and poise both Good and Evil, and may touch and strike either scale as he Pleases.
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For Man is not good or evil by necessity or chance, but by the freedom of his Will, quod à Deo rationaliter attributum, ab homine verò quà voluit agitatum, which was wisely given him of God,
For Man is not good or evil by necessity or chance, but by the freedom of his Will, quod à God rationaliter attributum, ab homine verò quà voluit agitatum, which was wisely given him of God,
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but is managed by man at pleasure, and levelled and directed to either object, either good or evil, either life or death.
but is managed by man At pleasure, and leveled and directed to either Object, either good or evil, either life or death.
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So that it is not my Knowledge of evil, it is not my Remembrance of evil, it is not my Contemplation of sin,
So that it is not my Knowledge of evil, it is not my Remembrance of evil, it is not my Contemplation of since,
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nay, it is not my Acting of sin (I mean the producing of the outward act) which makes Sin mine, but my Will.
nay, it is not my Acting of since (I mean the producing of the outward act) which makes since mine, but my Will.
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Voluntas mali malos efficit, sed scientia mali non facit scientes malos, saith Parisiensis; Sin may be in the understanding and in the Memory, and yet not mine:Voluntas mali Malos efficit, sed scientia mali non facit Knowing Malos, Says Parisiensis; since may be in the understanding and in the Memory, and yet not mine:
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I may know it, and loath it; I may remember, and abhor it. I may do some act which the Law forbids, and yet not break that Law.
I may know it, and loath it; I may Remember, and abhor it. I may do Some act which the Law forbids, and yet not break that Law.
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But when my Will, which doth reign as an Empress over every faculty of the soul,
But when my Will, which does Reign as an Empress over every faculty of the soul,
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and over every part of the body, which saith unto this part, Go, and it goes;
and over every part of the body, which Says unto this part, Go, and it Goes;
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and to another, Do this, and it doth it;
and to Another, Do this, and it does it;
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when this commanding faculty doth once yield and give her assent against that Law which is just, fit jam proprietas mali in homine, & quodammodo natura, saith Tertullian;
when this commanding faculty does once yield and give her assent against that Law which is just, fit jam Propriety mali in homine, & quodammodo Nature, Says Tertullian;
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then Sin is our choice, our purchase, our possession;
then since is our choice, our purchase, our possession;
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and there ariseth a kind of propriety, and it is made in a manner natural unto us,
and there arises a kind of propriety, and it is made in a manner natural unto us,
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because we receive and admit it into our very nature at that gate which we might have shut against it.
Because we receive and admit it into our very nature At that gate which we might have shut against it.
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The Adulterer may think that he is not guilty of sin till he have taken his fill of lust:
The Adulterer may think that he is not guilty of since till he have taken his fill of lust:
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but that sin was his when his will first yielded. An putas tunc primùm te intrare meritorium cùm fornicem meretricis ingrederis? saith St. Ambrose;
but that since was his when his will First yielded. an putas tunc primùm te intrare meritorium cùm fornicem Harlots ingrederis? Says Saint Ambrose;
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Dost thou think thou then first entredst the stews when thou didst first set foot in the harlots house? Intrasti jam cùm cogitationes tuas meretrix intravit, Thou wert in already,
Dost thou think thou then First enterdst the Stews when thou didst First Set foot in the harlots house? Intrasti jam cùm Cogitations tuas meretrix intravit, Thou Wertenberg in already,
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when the strange woman entred thy thoughts.
when the strange woman entered thy thoughts.
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And when thy will had determined its act, thou wert an adulterer, though thou knewest no woman.
And when thy will had determined its act, thou Wertenberg an adulterer, though thou Knewest no woman.
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And St. Augustine gives the reason, Nihil enim aliud, quà m ipsum velle est habere quod volumus, For to have that which I will it is enough to will it.
And Saint Augustine gives the reason, Nihil enim Aliud, quà m ipsum velle est habere quod volumus, For to have that which I will it is enough to will it.
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Villicus, si velit, nihil peccat, saith Columella; The Steward or Farmer doth nothing amiss unless he will.Villicus, si velit, nihil peccat, Says Columella; The Steward or Farmer does nothing amiss unless he will.
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Homo potest peccare; sed, si nolit, non facit, saith the Father: Man may sin; but, if he sin, there can be no other reason given but his Will.Homo potest Peccare; said, si nolit, non facit, Says the Father: Man may sin; but, if he sin, there can be no other reason given but his Will.
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For the Will is of that power as to entitle me to sin, though I break not forth into action:
For the Will is of that power as to entitle me to since, though I break not forth into actium:
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and when I am forced to the outward act, to quit me from the guilt of sin;
and when I am forced to the outward act, to quit me from the guilt of since;
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to denominate me either evil or good, when I do neither evil nor good, and when my hands are shackled and bound.
to denominate me either evil or good, when I do neither evil nor good, and when my hands Are shackled and bound.
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Lucrece was ravisht by Tarquin, and yet was as chast as before: and the Oratour said well, Duo fuerunt, & adulterium unus admisit;
Lucrece was ravished by Tarquin, and yet was as chaste as before: and the Orator said well, Duo fuerunt, & adulterium Unus admisit;
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There were two in the fact, and but one committed adultery.
There were two in the fact, and but one committed adultery.
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For natural Reason did suggest this, Mentem peccare, non corpus, That it is the Mind and Will,
For natural Reason did suggest this, Mentem Peccare, non corpus, That it is the Mind and Will,
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and not the Body, which sins;
and not the Body, which Sins;
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and where there is a strong resolution not to offend, there can be no offense at all.
and where there is a strong resolution not to offend, there can be no offence At all.
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For it is not in my power, what to do, or not to do; but it is in my power to will, or not to will; to make choice, or refuse.
For it is not in my power, what to do, or not to do; but it is in my power to will, or not to will; to make choice, or refuse.
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And therefore there is no such danger in the doctrine of Freewill as some have phansied to themselves,
And Therefore there is no such danger in the Doctrine of Freewill as Some have fancied to themselves,
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and brought it in as an argument against it that it is dangerous: For though my Will be free, my Power is restrained, and hath bounds set it;
and brought it in as an argument against it that it is dangerous: For though my Will be free, my Power is restrained, and hath bounds Set it;
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Thus far shall I go, and no farther. NONLATINALPHABET, saith Hierocles, Those things which are before me, I may choose;
Thus Far shall I go, and no farther., Says Hierocles, Those things which Are before me, I may choose;
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but those I cannot, which are out of my reach. but those I cannot, which Are out of my reach.
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I may will the ruin of a Kingdom, when I am not able to destroy a cottage:
I may will the ruin of a Kingdom, when I am not able to destroy a cottage:
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I may will the death of my brother, and yet not be able to lift up my finger against him.
I may will the death of my brother, and yet not be able to lift up my finger against him.
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My Will is illimited, but my Power hath bounds.
My Will is illimited, but my Power hath bounds.
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And indeed it was not an argument against Freewill, but a Rhetorical flourish and empty boast, which we find in Martin Luther, Veniant magnifici illi liberi arbitrii ostentatores, saith he;
And indeed it was not an argument against Freewill, but a Rhetorical flourish and empty boast, which we find in Martin Luther, Veniant magnifici illi Liberi Arbitrii ostentatores, Says he;
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Let those loud and glorious upholders of Freewill come, and shew this freedom but in the killing of a flea. Let those loud and glorious upholders of Freewill come, and show this freedom but in the killing of a flay.
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yet may put on a will and resolution to murder a Prince. Thus in all our actions the Will is all in all;
yet may put on a will and resolution to murder a Prince. Thus in all our actions the Will is all in all;
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in those which we perfect, and in those which take no effect; in good, and in evil; in virtue, and in sin.
in those which we perfect, and in those which take no Effect; in good, and in evil; in virtue, and in since.
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For as in our diary and register of Gods deeds we may reckon not onely those which we have done,
For as in our diary and register of God's Deeds we may reckon not only those which we have done,
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but those which we would have done;
but those which we would have done;
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and put in not only those alms which our hands did distribute, but those which we were willing to give, and could not:
and put in not only those alms which our hands did distribute, but those which we were willing to give, and could not:
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Plus enim metit conscientia quà m gesta, saith Hilary;Plus enim metit conscientia quà m gesta, Says Hilary;
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for our Conscience may reap the fruit of more than it actually sows, and applaud us for actions which were not in the compass of our power to perform:for our Conscience may reap the fruit of more than it actually Sovus, and applaud us for actions which were not in the compass of our power to perform:
p-acp po12 n1 vmb vvi dt n1 pp-f dc cs pn31 av-j n2, cc vvb pno12 p-acp n2 r-crq vbdr xx p-acp dt n1 pp-f po12 n1 pc-acp vvi:
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So in the catalogue of our Sins we must place not only evil Actions, but evil Resolutions; not only Adultery, but Lust;
So in the catalogue of our Sins we must place not only evil Actions, but evil Resolutions; not only Adultery, but Lust;
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not Murder alone, but the Thirst of revenge;
not Murder alone, but the Thirst of revenge;
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not only that sin which I have committed, but those which I would but could not.
not only that since which I have committed, but those which I would but could not.
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For potest aliquis nocens esse, quamvis non nocuerit; Though I hurt no body, yet am I not hereby justified.
For potest aliquis Nocens esse, Quamvis non nocuerit; Though I hurt no body, yet am I not hereby justified.
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And though the Will be frustrate, yet it is a Will still; & ipsa sibi imputatur, saith Tertullian:
And though the Will be frustrate, yet it is a Will still; & ipsa sibi imputatur, Says Tertullian:
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nec excusari potest per illam perficiendi infoelicitatem, operata quod suum est; nec excusari potest per Illam perficiendi infoelicitatem, operata quod suum est;
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and having determined its act, it is not excused by any intervening impediment which comes in between the outward act and the Will.
and having determined its act, it is not excused by any intervening impediment which comes in between the outward act and the Will.
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And being Mistress of all our actions, of all our faculties, she it is alone when we sin, which denominates us evil.
And being Mistress of all our actions, of all our faculties, she it is alone when we sin, which denominates us evil.
np1 vbg n1 pp-f d po12 n2, pp-f d po12 n2, pns31 pn31 vbz j c-crq pns12 vvb, r-crq vvz pno12 n-jn.
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In a word, Though Sin gather strength from Custome, yet it hath its beginning and being from the Will, which doth most unhappily appropriate Sins unto us,
In a word, Though since gather strength from Custom, yet it hath its beginning and being from the Will, which does most unhappily Appropriate Sins unto us,
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and makes them our sins. And so I leave this enquiry, How Sins are ours, and pass to our second consideration, That all sins are ours.
and makes them our Sins. And so I leave this enquiry, How Sins Are ours, and pass to our second consideration, That all Sins Are ours.
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It is a frequent saying in St. Augustine, and most commonly taken up by all that came after him, Adeò voluntarium est peccatum, ut si non sit voluntarium, non sit peccatum;
It is a frequent saying in Saint Augustine, and most commonly taken up by all that Come After him, Adeò Voluntary est peccatum, ut si non sit Voluntary, non sit peccatum;
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Sin is a thing so voluntary, that if it be not voluntary, it is not Sin. And it is true, not in this or that,
since is a thing so voluntary, that if it be not voluntary, it is not Sin. And it is true, not in this or that,
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but in all sins, of what degree or size soever; in sins of Malice, and sins of Infirmity;
but in all Sins, of what degree or size soever; in Sins of Malice, and Sins of Infirmity;
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in sins of Ignorance, and those of Subreption, which steal upon us and surprize us unawares.
in Sins of Ignorance, and those of Subreption, which steal upon us and surprise us unawares.
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For first, in sins of Malice, which have neither Ignorance nor Infirmity to mitigate or allay them,
For First, in Sins of Malice, which have neither Ignorance nor Infirmity to mitigate or allay them,
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but are done out of knowledge and custome, and proceed from a Will depraved with Hatred and Envy and Pride,
but Are done out of knowledge and custom, and proceed from a Will depraved with Hatred and Envy and Pride,
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or some such malignant and vitious habit;
or Some such malignant and vicious habit;
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we may seem to have made a whole surrendry of our Will to study and contrive sin, to call it unto us, as the Wiseman speaks, with our words and works,
we may seem to have made a Whole surrendry of our Will to study and contrive since, to call it unto us, as the Wiseman speaks, with our words and works,
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& bellum legibus inferre, to wage war with the Law and God himself. & bellum legibus infer, to wage war with the Law and God himself.
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For at the first entrance of Sin we may seem to yield, as some besieged Towns which are well victualled and stored, upon tearms and composition.
For At the First Entrance of since we may seem to yield, as Some besieged Towns which Are well victualed and stored, upon terms and composition.
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Some wedge of gold, some smiling pleasure, some flattering honor, some hopes or other, we entertain before we let the enemy enter.
some wedge of gold, Some smiling pleasure, Some flattering honour, Some hope's or other, we entertain before we let the enemy enter.
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But in a while we make captivity a sport, & servitutem nostram quotidiè emimus, quotidiè pascimus, and buy our slavery at a price.
But in a while we make captivity a sport, & servitutem nostram quotidiè emimus, quotidiè pascimus, and buy our slavery At a price.
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We become devils to our selves, and fall when no enemy pursues.
We become Devils to our selves, and fallen when no enemy pursues.
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We count liberty as bondage, and, like those who live in perpetual night, think there is no day at all.
We count liberty as bondage, and, like those who live in perpetual night, think there is no day At all.
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We sin, and multiply our sin.
We sin, and multiply our since.
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And what Pliny spake of Regulus is most true here, Quicquid à Regulo fit, necesse est fieri sicut non oportet;
And what pliny spoke of Regulus is most true Here, Quicquid à Regulo fit, Necessary est fieri sicut non oportet;
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Whatsoever we do, will be done amiss, because we do it. Now in these sins of Malice we cannot once doubt that the Will is wanting.
Whatsoever we do, will be done amiss, Because we do it. Now in these Sins of Malice we cannot once doubt that the Will is wanting.
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In hac passivitate vitae, in hac diligentia delictorum, in this pascivity and licentiousness of life, in this study and affectation of sins,In hac passivitate vitae, in hac Diligentia delictorum, in this pascivity and licentiousness of life, in this study and affectation of Sins,
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when we have incorporated and as it were consubstantiated them with us, we may well call them ours: For we have risen up early and lain down late to purchase and accomplish them.
when we have incorporated and as it were consubstantiated them with us, we may well call them ours: For we have risen up early and lain down late to purchase and accomplish them.
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And yet the Will may seem to be more strongly besieged here, than when we fall by infirmity.
And yet the Will may seem to be more strongly besieged Here, than when we fallen by infirmity.
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For there it was but a proffer, a shew, that made her yield; but now she is held under by custome:
For there it was but a proffer, a show, that made her yield; but now she is held under by custom:
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there the enemy put up conditions; here it is, Vae victis, and the Will is led captive in chains.
there the enemy put up conditions; Here it is, Vae victis, and the Will is led captive in chains.
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Notwithstanding the sins which we now commit are most voluntary. And the Philosopher gives the reason in his Ethicks, NONLATINALPHABET.
Notwithstanding the Sins which we now commit Are most voluntary. And the Philosopher gives the reason in his Ethics,.
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And Seneca renders it, Principia habuimus in nostra potestate; pòst ablati impetu: Indeed, now we are hurried about with a kind of violence;
And Senecca renders it, Principia habuimus in nostra potestate; pòst ablati impetu: Indeed, now we Are hurried about with a kind of violence;
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Such kind of sins admit of parley, and do not prevail but by degrees.
Such kind of Sins admit of parley, and do not prevail but by Degrees.
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but the beginning of all was in our power, and we might at first have kept off that habit which now lyes so heavy upon us,
but the beginning of all was in our power, and we might At First have kept off that habit which now lies so heavy upon us,
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and in a manner necessitateth us to evil. He that flings a stone hath no power to recall it;
and in a manner necessitateth us to evil. He that flings a stone hath no power to Recall it;
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but he needed not to have flung it at all.
but he needed not to have flung it At all.
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He who hath contracted a disease by intemperance, though he groan in his sickness, yet may truly be said to be wilfully sick,
He who hath contracted a disease by intemperance, though he groan in his sickness, yet may truly be said to be wilfully sick,
pns31 r-crq vhz vvn dt n1 p-acp n1, cs pns31 vvb p-acp po31 n1, av vmb av-j vbi vvn pc-acp vbi av-j j,
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because his Will did embrace that which he knew was the mother of diseases.
Because his Will did embrace that which he knew was the mother of diseases.
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And he who pretends he would leave his sin, and cannot, doth at once deceive and accuse himself:
And he who pretends he would leave his since, and cannot, does At once deceive and accuse himself:
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For neither is he willing to leave his sin who continues in it;
For neither is he willing to leave his since who continues in it;
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and if it were true that he could not, yet he must find the cause in himself, which brought him under these hard terms of necessity.
and if it were true that he could not, yet he must find the cause in himself, which brought him under these hard terms of necessity.
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Besides, even his continuance in sin is voluntary. For though it be hard to redeem himself, yet it is not impossible.
Beside, even his Continuance in since is voluntary. For though it be hard to Redeem himself, yet it is not impossible.
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For I cannot see how the resistance of any habit can be stronger then the Will, especially,
For I cannot see how the resistance of any habit can be Stronger then the Will, especially,
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when it meeteth with Gods favour and assistance to succour it. Non est fortior nequitia virtute, saith Seneca;
when it meeteth with God's favour and assistance to succour it. Non est fortior Nequitia virtute, Says Senecca;
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No habit of Vice is stronger than Virtue. Quod quasi naturaliter inolevit, poni potest, si annitaris;
No habit of Vice is Stronger than Virtue. Quod quasi naturaliter inolevit, Poni potest, si annitaris;
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That which is made a kind of second nature in us, may be cast off, if we seriously strive.
That which is made a kind of second nature in us, may be cast off, if we seriously strive.
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So that not only these sins of Malice, but even our continuance in them is free and voluntary,
So that not only these Sins of Malice, but even our Continuance in them is free and voluntary,
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and plainly ours. If we commit them, if we do not leave them because of some difficulty, we cannot impute it to any but our selves.
and plainly ours. If we commit them, if we do not leave them Because of Some difficulty, we cannot impute it to any but our selves.
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The same may be said of our sins of Infirmity, when not Habit or Custome, not the Love of sin,
The same may be said of our Sins of Infirmity, when not Habit or Custom, not the Love of since,
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but Fear, or Anger, or some tentation of the Flesh prevails against us. For the Will hath power over all these.
but fear, or Anger, or Some tentation of the Flesh prevails against us. For the Will hath power over all these.
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There is no Anger which it may not quench, no Fear which it cannot dispel, no Tentation which it may not tread under foot.
There is no Anger which it may not quench, no fear which it cannot dispel, no Tentation which it may not tread under foot.
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And to him that shall ask how he may withstand these we will give no other answer than Aquinas gave his sister when she askt him how she might be saved, SI VELIT, He may, if he will.
And to him that shall ask how he may withstand these we will give no other answer than Aquinas gave his sister when she asked him how she might be saved, SI VELIT, He may, if he will.
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15569
And therefore though I call these sins of Infirmity, yet I do it not upon those reasons and grounds which the Schools give,
And Therefore though I call these Sins of Infirmity, yet I do it not upon those Reasons and grounds which the Schools give,
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but only in comparison of those sins which are committed with a high hand.
but only in comparison of those Sins which Are committed with a high hand.
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For, first, I cannot conceive how these Passions of the mind and tentations of the Flesh do minuere voluntarium, make our sins less ours, or less voluntary. For the Will must have some object proposed,
For, First, I cannot conceive how these Passion of the mind and tentations of the Flesh do minuere Voluntary, make our Sins less ours, or less voluntary. For the Will must have Some Object proposed,
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or else it cannot exercise its act:
or Else it cannot exercise its act:
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and neither hath the beauty or horror of the object any force to determine the Will.
and neither hath the beauty or horror of the Object any force to determine the Will.
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Do I less will Adultery because Beauty enticeth me? or Theft, because Money flatters me? The Will stands as umpire between the Reason and the Sense:
Do I less will Adultery Because Beauty entices me? or Theft, Because Money flatters me? The Will Stands as umpire between the Reason and the Sense:
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And, if our Sins be less voluntary because Sense prevails, our Virtues also must be the less voluntary because Reason then hath the better.
And, if our Sins be less voluntary Because Sense prevails, our Virtues also must be the less voluntary Because Reason then hath the better.
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Secondly, that conclusion of Aquinas, That we never betake our selves to action but we follow the dictate of the practick Understanding,
Secondly, that conclusion of Aquinas, That we never betake our selves to actium but we follow thee dictate of the practic Understanding,
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and that the Will cannot will evil unless the Understanding be darkned, if it be brought to the balance of the Sanctuary, it will prove too light.and that the Will cannot will evil unless the Understanding be darkened, if it be brought to the balance of the Sanctuary, it will prove too Light.
cc cst dt n1 vmbx vvi j-jn cs dt n1 vbb vvn, cs pn31 vbb vvn p-acp dt n1 pp-f dt n1, pn31 vmb vvi av j.
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Did not Achan know that all Jericho and all that was in it was devoted to the Lord,
Did not achan know that all Jericho and all that was in it was devoted to the Lord,
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when he took the wedge of gold.
when he took the wedge of gold.
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Did not David know Adultery was a sin, when he sent for Uriahs wife? And did not Peter know that he sinned when he denyed his Master? In sins of Infirmity,
Did not David know Adultery was a since, when he sent for Uriah's wife? And did not Peter know that he sinned when he denied his Master? In Sins of Infirmity,
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as they call them, Passion doth not so fully possess the soul of man as to shut out his Reason,
as they call them, Passion does not so Fully possess the soul of man as to shut out his Reason,
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and so blind him, that, though both these principles and premisses, Nothing is to be done against the law of God, and, That Adultery is against the law of God, be visible and plain,
and so blind him, that, though both these principles and premises, Nothing is to be done against the law of God, and, That Adultery is against the law of God, be visible and plain,
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yet he cannot see how to draw this conclusion, That he ought not to commit this fact.
yet he cannot see how to draw this conclusion, That he ought not to commit this fact.
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You may as well say I may see your finger which you hold up, but not the Sun which you point to.
You may as well say I may see your finger which you hold up, but not the Sun which you point to.
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These then which we commonly call sins of Infirmity are voluntary and ours. For we cannot be said properly not to know they are sins,
These then which we commonly call Sins of Infirmity Are voluntary and ours. For we cannot be said properly not to know they Are Sins,
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but not well to weigh and consider it as we should;
but not well to weigh and Consider it as we should;
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not dare operam rationi, not so seriously to attend those dictates of Reason which give the check to our Passions:
not Dare Operam Rationi, not so seriously to attend those dictates of Reason which give the check to our Passion:
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Which certainly is a Sin too, and ours. And to think to alleviate our sins,
Which Certainly is a since too, and ours. And to think to alleviate our Sins,
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or make them less ours, because of inadvertency, is as if we should incendium ignibus extinguere, strive to quench a common fire with coals.
or make them less ours, Because of inadvertency, is as if we should incendium ignibus extinguere, strive to quench a Common fire with coals.
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We pass now to our sins of Ignorance, and those of Subreption. And these may seem to bring an excuse along with them.
We pass now to our Sins of Ignorance, and those of Subreption. And these may seem to bring an excuse along with them.
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Petere veniam solemus cum imprudentes erravimus, saith he in Gellius; Pardon is easy where Imprudency and Error plead.Peter veniam Solmus cum imprudentes erravimus, Says he in Gellius; Pardon is easy where Imprudency and Error plead.
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And that which we did not know we cannot properly will. But even these sins, although we stand at distance, and look upon them as strangers,
And that which we did not know we cannot properly will. But even these Sins, although we stand At distance, and look upon them as Strangers,
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yet are the issues of our Wills, and we must own them as ours. For I do not mean ignorantiam Facti, the ignorance of the Fact,
yet Are the issues of our Wills, and we must own them as ours. For I do not mean ignorantiam Facti, the ignorance of the Fact,
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as if I should shoot at a beast, and kill a man:
as if I should shoot At a beast, and kill a man:
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For this is no sin at all, NONLATINALPHABET, not NONLATINALPHABET, but rather my misfortune than my fault. Nor do I mean that affected Ignorance on which the Will is directly carried;
For this is no since At all,, not, but rather my misfortune than my fault. Nor do I mean that affected Ignorance on which the Will is directly carried;
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when I chuse to be ignorant that I may the more freely sin.
when I choose to be ignorant that I may the more freely since.
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For this Nolle intelligere, as the Psalmist speaks, to leave off to be wise, and to do good;
For this Nolle intelligere, as the Psalmist speaks, to leave off to be wise, and to do good;
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Not to be willing to hear of that physick which may purge me; this maketh my way to destruction more easie, but withal more praecipitious;
Not to be willing to hear of that physic which may purge me; this makes my Way to destruction more easy, but withal more praecipitious;
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this lays me asleep in sin, and so tumbles me down into hell in a dream.
this lays me asleep in since, and so tumbles me down into hell in a dream.
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But I mean those sins of Ignorance which St. Augustine speaks of Epist. 154. quando quisque benè fieri putat quod malè fit, when a man out of error thinks that to be regular which is ill done.
But I mean those Sins of Ignorance which Saint Augustine speaks of Epistle 154. quando Quisque benè fieri putat quod malè fit, when a man out of error thinks that to be regular which is ill done.
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For even these are voluntary, and ours. When I think I do that which is right, I may stand guilty nevertheless as a wilful offender. Ignorance will not excuse us;
For even these Are voluntary, and ours. When I think I do that which is right, I may stand guilty nevertheless as a wilful offender. Ignorance will not excuse us;
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nor is any act less our sin because we think and call it our virtue. Indeed Error, as it is meerly error, cannot be a sin:
nor is any act less our since Because we think and call it our virtue. Indeed Error, as it is merely error, cannot be a since:
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For it hath no moral or culpable deformity in it; nor can it have, but in that respect alone as it is free and voluntary.
For it hath no moral or culpable deformity in it; nor can it have, but in that respect alone as it is free and voluntary.
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A simple man may be ignorant in many points of Divinity: & licet nescire quod nescit.
A simple man may be ignorant in many points of Divinity: & licet Not know quod nescit.
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It is no sin to be ignorant in that which we cannot know. But as Martin Luther well spake, Non potes dicere, Volo piè errare;
It is no since to be ignorant in that which we cannot know. But as Martin Luther well spoke, Non potes dicere, Volo piè errare;
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No man can say, I will be piously ignorant: For this VOLO, I will, blots-out PIE, piously, and makes Ignorance a sin.
No man can say, I will be piously ignorant: For this VOLO, I will, blots-out PIE, piously, and makes Ignorance a since.
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And of all ignorance the ignorance of Gods will is most inexcusable, because it lies so open to our view.
And of all ignorance the ignorance of God's will is most inexcusable, Because it lies so open to our view.
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How can the Idolater plead ignorance, where the command is so plain? Thou shalt not bow down.
How can the Idolater plead ignorance, where the command is so plain? Thou shalt not bow down.
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How can the devout Rebel stand upright, when he hears that thunder: They that resist shall receive damnation.
How can the devout Rebel stand upright, when he hears that thunder: They that resist shall receive damnation.
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Or what apology can the contentious Wrangler find, when there is a plain Text against him:
Or what apology can the contentious Wrangler find, when there is a plain Text against him:
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If you forgive not men their trespasses, neither will your heavenly Father forgive you. For these are as so many lights to shew us our way;If you forgive not men their Trespasses, neither will your heavenly Father forgive you. For these Are as so many lights to show us our Way;
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these are cryes and loud calls to keep us out of the by-paths of Error, and to redeem us from carnal conceits.
these Are cries and loud calls to keep us out of the bypaths of Error, and to Redeem us from carnal conceits.
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And if I still will erre, they will make my Ignorance a circumstance almost as full of aggravation as my Knowledge.
And if I still will err, they will make my Ignorance a circumstance almost as full of aggravation as my Knowledge.
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For Nolle scire and Nescire, To sin because I know it to be a sin,
For Nolle Scire and Not know, To since Because I know it to be a since,
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and To sin because I will not know it, are both of so foul an appearance, that it may be a question which is the wors• For the one commits that sin which he knows to be a sin;
and To sin Because I will not know it, Are both of so foul an appearance, that it may be a question which is the wors• For the one commits that since which he knows to be a since;
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and the other 〈 … 〉l not know it to be a sin, that he may commit it:
and the other 〈 … 〉l not know it to be a since, that he may commit it:
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The one kisseth the l〈 … 〉s of the harlot, though he know they will bite like a cockatrice;
The one Kisses the l〈 … 〉s of the harlot, though he know they will bite like a cockatrice;
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the ot〈 … 〉 will not be perswaded that they yield any thing but honey and sweet〈 … 〉s:
the ot〈 … 〉 will not be persuaded that they yield any thing but honey and sweet〈 … 〉s:
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The one will be a Papist because his Father or Grandfather was so 〈 … 〉 the other will be of the same Religion for no other reason but because 〈 … 〉 is resolved to hearken to no reason against it.
The one will be a Papist Because his Father or Grandfather was so 〈 … 〉 the other will be of the same Religion for no other reason but Because 〈 … 〉 is resolved to harken to no reason against it.
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And it is not easy to de〈 … 〉ne whether of the two fools deserveth the most stripes.
And it is not easy to de〈 … 〉ne whither of the two Fools deserveth the most stripes.
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The one h〈 … 〉 a Phrensie; the other, a Lethargy: the one sins with his eyes open;
The one h〈 … 〉 a Frenzy; the other, a Lethargy: the one Sins with his eyes open;
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〈 … 〉e other hath cast himself into a deep sleep;
〈 … 〉e other hath cast himself into a deep sleep;
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and, if you come neer to 〈 … 〉ake him, he will thus bespeak you, saith St. Augustine, Recede à me 〈 … 〉cro, recede à me: dormire volo;
and, if you come near to 〈 … 〉ake him, he will thus bespeak you, Says Saint Augustine, Recede à me 〈 … 〉cro, recede à me: dormire volo;
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Depart, and leave me, I would slee〈 … 〉 nor will I be awaked till I please.
Depart, and leave me, I would slee〈 … 〉 nor will I be awaked till I please.
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Onely more hope there is of the 〈 … 〉er.
Only more hope there is of the 〈 … 〉er.
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For that Knowledge against which he sins may at last stand up agai〈 … 〉in it self;
For that Knowledge against which he Sins may At last stand up agai〈 … 〉in it self;
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and the Will, which would not use it as light to keep out 〈 … 〉 may use it as a weapon to drive it out of its hold:
and the Will, which would not use it as Light to keep out 〈 … 〉 may use it as a weapon to drive it out of its hold:
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And he that did 〈 … 〉 Sin, and embrace it, may at a second or third view see it again, and defie it.
And he that did 〈 … 〉 since, and embrace it, may At a second or third view see it again, and defy it.
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But he that will erre because he will erre, he that so dotes on his error as wantons do on their strumpets,
But he that will err Because he will err, he that so dotes on his error as wantons do on their strumpets,
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But these sins of Subreption and Inadvertency lie in ambush, and strike before they are seen,
But these Sins of Subreption and Inadvertency lie in ambush, and strike before they Are seen,
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and will more firmly cleave to it because it is exploded, is NONLATINALPHABET, incurable. And you may be sure his Ignorance is his: for he took it up as a jewel,
and will more firmly cleave to it Because it is exploded, is, incurable. And you may be sure his Ignorance is his: for he took it up as a jewel,
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and will not let it go, or part with it upon any perswasion.
and will not let it go, or part with it upon any persuasion.
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For let us conceive as favourably as we please of our ignorances and errors, there are none which in respect of our particular duties might not have bin Ours, but ours they are;
For let us conceive as favourably as we please of our ignorances and errors, there Are none which in respect of our particular duties might not have been Ours, but ours they Are;
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none which were in my power to withstand, but are mine. If Negligence and Carelesness let them in,
none which were in my power to withstand, but Are mine. If Negligence and Carelessness let them in,
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and a slothful Indifferency to examine them give them a fair welcome, if we make room for them when we might with ease exclude them, we cannot be ignorant to whom they belong.
and a slothful Indifferency to examine them give them a fair welcome, if we make room for them when we might with ease exclude them, we cannot be ignorant to whom they belong.
cc dt j n1 pc-acp vvi pno32 vvi pno32 dt j j-jn, cs pns12 vvb n1 p-acp pno32 c-crq pns12 vmd p-acp n1 vvi pno32, pns12 vmbx vbi j p-acp ro-crq pns32 vvb.
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Ex toto enim noluisse debet qui imprudentiâ defenditur, saith the Orator;Ex toto enim noluisse debet qui imprudentiâ defenditur, Says the Orator;
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvz dt n1;
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For Ignorance is no excuse if it be not alone, and where the Will is not firmly planted against it.
For Ignorance is no excuse if it be not alone, and where the Will is not firmly planted against it.
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If we either will them, or embrace what may promote them or not make use of all the helps to oppose them;
If we either will them, or embrace what may promote them or not make use of all the helps to oppose them;
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if we will, or reject not, or be indifferent, we must own not onely our Sins of Ignorance, but our Ignorances as Sins:
if we will, or reject not, or be indifferent, we must own not only our Sins of Ignorance, but our Ignorances as Sins:
cs pns12 vmb, cc vvb xx, cc vbi j, pns12 vmb vvi xx av-j po12 n2 pp-f n1, cc-acp po12 n2 p-acp n2:
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For both are voluntary, and ours.
For both Are voluntary, and ours.
c-acp d vbr j-jn, cc png12.
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But now, in the last place, if our sins of Infirmity, if our sins of Ignorance be voluntary,
But now, in the last place, if our Sins of Infirmity, if our Sins of Ignorance be voluntary,
cc-acp av, p-acp dt ord n1, cs po12 n2 pp-f n1, cs po12 n2 pp-f n1 vbb j-jn,
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and ours, yet our sins of Subreption, which steal upon us at unawares, may seem to be wholy ab extrâ, from without,
and ours, yet our Sins of Subreption, which steal upon us At unawares, may seem to be wholly ab extrâ, from without,
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and not to have had principium in nobis, their beginning from us;
and not to have had principium in nobis, their beginning from us;
cc xx pc-acp vhi vhn fw-la p-acp fw-la, po32 n1 p-acp pno12;
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as sudden Anger, sudden Dejection of mind, sudden Murmuring, and the like, wrought in us by the sudden assault of some evil which is distastful and contrary to our nature.
as sudden Anger, sudden Dejection of mind, sudden Murmuring, and the like, wrought in us by the sudden assault of Some evil which is distasteful and contrary to our nature.
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For here there is no truce given to Reason, no time for consulation.
For Here there is no truce given to Reason, no time for consultation.
p-acp av pc-acp vbz dx n1 vvn p-acp n1, dx n1 p-acp n1.
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As when a spark of fire falls into gunpowder, you cannot tell which was first, the touch of the fire, or the flash;
As when a spark of fire falls into gunpowder, you cannot tell which was First, the touch of the fire, or the flash;
p-acp c-crq dt n1 pp-f n1 vvz p-acp n1, pn22 vmbx vvi r-crq vbds ord, dt n1 pp-f dt n1, cc dt n1;
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so here Temptation and Sin may seem to be both at once.
so Here Temptation and since may seem to be both At once.
av av n1 cc n1 vmb vvi pc-acp vbi av-d p-acp a-acp.
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In other sins I have some space and time to deliberate, and I may make a pause and stand, & rerum expendere causas, and weigh each scruple and circumstance.
In other Sins I have Some Molle and time to deliberate, and I may make a pause and stand, & rerum expendere causas, and weigh each scruple and circumstance.
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The Murderer hath time to consider that that bloud which is shed cannot be purged but by the bloud of him that shed it.
The Murderer hath time to Consider that that blood which is shed cannot be purged but by the blood of him that shed it.
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The Adulterer hath space enough to see death in a kiss;
The Adulterer hath Molle enough to see death in a kiss;
dt n1 vhz n1 av-d pc-acp vvi n1 p-acp dt n1;
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and that to commit that loathsome fact, is to take the members of Christ, and to make them the members of an harlot.
and that to commit that loathsome fact, is to take the members of christ, and to make them the members of an harlot.
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and may seem rather to be certain recoylments and resultances from the Sense than any acts of the Will.
and may seem rather to be certain recoylments and resultances from the Sense than any acts of the Will.
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Yet even these sins, sudden Anger, sud••n Dejection of the mind, an Oath upon a blow,
Yet even these Sins, sudden Anger, sud••n Dejection of the mind, an Oath upon a blow,
av av d n2, j n1, vvb n1 pp-f dt n1, dt n1 p-acp dt n1,
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or a Curse upon a sudden an〈 … 〉 violent injury, are voluntary and ours: For they had not bin if the Wil〈 … 〉d stood up in any resistance or opposition:
or a Curse upon a sudden an〈 … 〉 violent injury, Are voluntary and ours: For they had not been if the Wil〈 … 〉d stood up in any resistance or opposition:
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It being not necessary that a〈 … 〉ow should beget a Curse, or that these so sudden surprizals should force th〈 … 〉onsent of the Will.
It being not necessary that a〈 … 〉ow should beget a Curse, or that these so sudden surprisals should force th〈 … 〉onsent of the Will.
pn31 vbg xx j cst n1 … av-an vmd vvi dt n1, cc cst d av j n2 vmd vvi n1 … vvi pp-f dt n1.
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To a Christian Souldier every day is dies praeliaris, 〈 … 〉day of battel;
To a Christian Soldier every day is die praeliaris, 〈 … 〉day of battle;
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or rather in every moment of his life he must either fight 〈 … 〉repare himself to fight.
or rather in every moment of his life he must either fight 〈 … 〉repare himself to fight.
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For even in our spiritual warfare there is not al〈 … 〉es NONLATINALPHABET, a just battel drawn out, not alwaies signa obvia signis, but so〈 … 〉mes NONLATINALPHABET, furta belli, sudden eruptions, thefts and advantages of wa〈 … 〉nd the Souldier of Christ must not onely be ready to resist in the full shew〈 … 〉 march of the enemy,
For even in our spiritual warfare there is not al〈 … 〉es, a just battle drawn out, not always Signs obvia signis, but so〈 … 〉mes, furta Belli, sudden eruptions, thefts and advantages of wa〈 … 〉nd the Soldier of christ must not only be ready to resist in the full shew〈 … 〉 march of the enemy,
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but expect and wait for him, that when he comes, 〈 … 〉her he come in pomp and with troops of temptations,
but expect and wait for him, that when he comes, 〈 … 〉her he come in pomp and with troops of temptations,
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whether he fig〈 … 〉 •gainst us in open field, or whether he come by night and steal upon us una〈 … 〉, he may find us as ready for defense as he is to strike.
whither he fig〈 … 〉 •gainst us in open field, or whither he come by night and steal upon us una〈 … 〉, he may find us as ready for defence as he is to strike.
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And let us arm o〈 … 〉lves with this consideration, That as he comes forward sometimes an〈 … 〉ws himself in Pleasures and Beauty and Wealth and the Vanities of this 〈 … 〉d,
And let us arm o〈 … 〉lves with this consideration, That as he comes forward sometime an〈 … 〉ws himself in Pleasures and Beauty and Wealth and the Vanities of this 〈 … 〉d,
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so he may come behind us in a sudden Injury, in the deceitful Ingratitude of a friend, in the Treachery of a neer acquaintance;
so he may come behind us in a sudden Injury, in the deceitful Ingratitude of a friend, in the Treachery of a near acquaintance;
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That every moment he may come, and that this may be the moment.
That every moment he may come, and that this may be the moment.
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And so by this providence and preparation we shall defeat him, so that whensoever he comes, he shall come too late.
And so by this providence and preparation we shall defeat him, so that whensoever he comes, he shall come too late.
cc av p-acp d n1 cc n1 pns12 vmb vvi pno31, av cst c-crq pns31 vvz, pns31 vmb vvi av av-j.
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We read in Gellius of Aristippus, who being askt by a luxurious wanton, who was in the same ship with him,
We read in Gellius of Aristippus, who being asked by a luxurious wanton, who was in the same ship with him,
pns12 vvb p-acp np1 pp-f np1, r-crq vbg vvn p-acp dt j j-jn, r-crq vbds p-acp dt d n1 p-acp pno31,
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Why he being a Philosopher lookt pale and discovered some tokens of fear in the Tempest,
Why he being a Philosopher looked pale and discovered Some tokens of Fear in the Tempest,
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when himself was not afraid, reply'd, That indeed there was not the same reason to both:
when himself was not afraid, replied, That indeed there was not the same reason to both:
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for he needed not be sollicitous for the life of a wicked knave, but there was great reason there should be care taken for the life of Aristippus that excellent Philosopher:
for he needed not be solicitous for the life of a wicked knave, but there was great reason there should be care taken for the life of Aristippus that excellent Philosopher:
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But the other Stoick's answer there is more full, and comes home to our purpose.
But the other Stoic's answer there is more full, and comes home to our purpose.
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For he tells us out of Epictetus, That there be certain apparitions and Visions of the mind which the Philosophers call phantasias, Phansies, by which the mind of man at the first face and shew of an evil is touched and moved:
For he tells us out of Epictetus, That there be certain apparitions and Visions of the mind which the Philosophers call phantasias, Fancies, by which the mind of man At the First face and show of an evil is touched and moved:
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and these are not within the power of the Will, but press-in by a kind of violence:
and these Are not within the power of the Will, but press-in by a kind of violence:
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15673
And there are certain NONLATINALPHABET, condescensions, or approbations of these phansies, which are voluntary, and can have no existence but by the Will.
And there Are certain, condescensions, or approbations of these fancies, which Are voluntary, and can have no existence but by the Will.
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So that the mind of the wisest man may be stirred and moved at a crack of thunder, at the fall of an house, at some sudden and unexpected message;
So that the mind of the Wisest man may be stirred and moved At a Crac of thunder, At the fallen of an house, At Some sudden and unexpected message;
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because these quick and violent motions do officium mentis, & rationis praevertere, prevent and hinder the office of the mind,
Because these quick and violent motions do officium mentis, & rationis praevertere, prevent and hinder the office of the mind,
c-acp d j cc j n2 vdb fw-la fw-la, cc fw-la fw-mi, vvb cc vvi dt n1 pp-f dt n1,
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and step in between Reason and the Man. But yet notwithstanding NONLATINALPHABET, he doth not consent, he doth not approve, these visions and phansies:
and step in between Reason and the Man. But yet notwithstanding, he does not consent, he does not approve, these visions and fancies:
cc vvb p-acp p-acp n1 cc dt n1 p-acp av p-acp, pns31 vdz xx vvi, pns31 vdz xx vvi, d n2 cc n2:
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and though his colour Change, yet there is no alteration in his mind, no mutation of his Counsels,
and though his colour Change, yet there is no alteration in his mind, no mutation of his Counsels,
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but he is constant to himself, and holds fast his resolution, That these things are not to be fear'd.
but he is constant to himself, and holds fast his resolution, That these things Are not to be feared.
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15679
Now if the Philosopher could gain such stability and equality of mind as not to condescend and yield to these sudden surprisals, onely by the light and direction of Nature;
Now if the Philosopher could gain such stability and equality of mind as not to condescend and yield to these sudden surprisals, only by the Light and direction of Nature;
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15680
the Christian no doubt may be as well prepared as he, yea, make a fairer progress in the arts of living in the waies of prudence and circumspection;
the Christian no doubt may be as well prepared as he, yea, make a Fairer progress in the arts of living in the ways of prudence and circumspection;
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15681
may not onely learn to be angry and sin not, but not to be angry at all;
may not only Learn to be angry and sin not, but not to be angry At all;
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to have a buckler ready to hold up against sudden strokes, as well as a sword to chase away an open enemy, to stand in proctnctu, upon his guard,
to have a buckler ready to hold up against sudden Strokes, as well as a sword to chase away an open enemy, to stand in proctnctu, upon his guard,
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and to be ever in a readiness; that no temptation may be sudden with him, nothing come upon him unawares.
and to be ever in a readiness; that no temptation may be sudden with him, nothing come upon him unawares.
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15684
For if we slight these sins which beset us in silence, if we have not benè praeparatum pectus, a mind well prepared against them, not onely our sins of Malice, of Infirmity,
For if we slight these Sins which beset us in silence, if we have not benè praeparatum pectus, a mind well prepared against them, not only our Sins of Malice, of Infirmity,
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15685
and of Ignorance, but even these also of Subreption are voluntary, and ours. To conclude this point;
and of Ignorance, but even these also of Subreption Are voluntary, and ours. To conclude this point;
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As St. Augustine, asking the question Quid bonum? replies himself, Quod nemo invitus amittit. What is Good? It is that which no man looseth against his will.
As Saint Augustine, asking the question Quid bonum? replies himself, Quod nemo Unwillingly Amittit. What is Good? It is that which no man loses against his will.
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So will I say, What is Evil? It is that which no man commits against his will.
So will I say, What is Evil? It is that which no man commits against his will.
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and yet they sinned, and fell. Nec suo nomine Caro infamis, saith Tertullian; Nor is the Flesh, ill-spoken of for it self:
and yet they sinned, and fell. Nec Sue nomine Caro infamis, Says Tertullian; Nor is the Flesh, ill-spoken of for it self:
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If it be Sin, it is Voluntary, and ours. I now proceed to shew you first, that Sin is Onely ours, and that we cannot ease our selves of any part of our burden by complaining either of Original corruption,
If it be since, it is Voluntary, and ours. I now proceed to show you First, that since is Only ours, and that we cannot ease our selves of any part of our burden by complaining either of Original corruption,
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or the Devil, or want of Grace;
or the devil, or want of Grace;
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and, in the next place, That Sin is Wholy and Totally ours; That the Will cannot be divided,
and, in the next place, That since is Wholly and Totally ours; That the Will cannot be divided,
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and that renisus conscientiae, the reluctancy and resistance of Conscience, in which respect some are perswaded they sin but semiplenâ voluntate, with but half a will, doth much aggravate the Sin,
and that Renewal conscientiae, the reluctancy and resistance of Conscience, in which respect Some Are persuaded they sin but semiplenâ voluntate, with but half a will, does much aggravate the since,
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and make it more Voluntary, and more ours. And first, of them that shift the guilt of their Sins upon Adam,
and make it more Voluntary, and more ours. And First, of them that shift the guilt of their Sins upon Adam,
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and alledge Original corruption for an excuse of their transgressions. I deny not that we have derived weakness and corruption from our first Parents.
and allege Original corruption for an excuse of their transgressions. I deny not that we have derived weakness and corruption from our First Parents.
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But do not we to extenuate our actual sins, make Original sin more contagious and infectious, more dangerous and deadly than it is? We bankrupt, we criple our selves,
But do not we to extenuate our actual Sins, make Original since more contagious and infectious, more dangerous and deadly than it is? We bankrupt, we cripple our selves,
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and then cry out we were born poor and lame. We put out our own eyes, and then complain we are in the dark.
and then cry out we were born poor and lame. We put out our own eyes, and then complain we Are in the dark.
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We make original Weakness a pretence to cloak and cover our actual wickedness; and entitle Adam to all our sins and defects.
We make original Weakness a pretence to cloak and cover our actual wickedness; and entitle Adam to all our Sins and defects.
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But let us, with Aquinas, admit of that double process or derivation of Original sin, from the Flesh into the Soul,
But let us, with Aquinas, admit of that double process or derivation of Original since, from the Flesh into the Soul,
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and from the essence of the Soul into every power of it;
and from the essence of the Soul into every power of it;
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let us take it in its proper subject, the Soul, or in the Flesh, which is vehiculum, the instrument and conduit to convey it,
let us take it in its proper Subject, the Soul, or in the Flesh, which is vehiculum, the Instrument and conduit to convey it,
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and we shall quickly find that we may not onely subdue and overcome it, but turn it to our benefit and behoof;
and we shall quickly find that we may not only subdue and overcome it, but turn it to our benefit and behoof;
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that though, with Sampsons Lion, it comes with open mouth to devour us, yet we may kill it by degrees,
that though, with Sampsons lion, it comes with open Mouth to devour us, yet we may kill it by Degrees,
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and find honey in the belly of it;
and find honey in the belly of it;
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that we may destroy this Viper, and like skilful Apothecaries make a precious Antidote of it.
that we may destroy this Viper, and like skilful Apothecaries make a precious Antidote of it.
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This Flesh of ours is much blamed, as being a Prison of our soul, and a Weight to press it down,
This Flesh of ours is much blamed, as being a Prison of our soul, and a Weight to press it down,
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and the Manichee, observing that war which is betwixt the Soul and it, allowed it no better maker than the Devil,
and the Manichee, observing that war which is betwixt the Soul and it, allowed it no better maker than the devil,
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and is solidly confuted by St. Augustine:
and is solidly confuted by Saint Augustine:
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and Gregory Nyssen calls it NONLATINALPHABET, a fuliginous ill-favour'd shop: But all this will not minuere voluntarium, or make our Sin less ours. For the Father will tell us that the Angels had no bodyes,
and Gregory Nyssen calls it, a fuliginous ill-favoured shop: But all this will not minuere Voluntary, or make our since less ours. For the Father will tell us that the Angels had no bodies,
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for it doth neither understand, nor will, but it is of another substance, of another nature added and joyned to the Soul as an instrument in the shop of life.
for it does neither understand, nor will, but it is of Another substance, of Another nature added and joined to the Soul as an Instrument in the shop of life.
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Therefore the Flesh is blamed in Scripture, because the Soul doth nothing without it.
Therefore the Flesh is blamed in Scripture, Because the Soul does nothing without it.
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And it was made, not to press us down to hell, but by the Soul to be lifted up into heaven.
And it was made, not to press us down to hell, but by the Soul to be lifted up into heaven.
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Animus imperator est corporis, The Soul hath supream power, and is enthroned there.Animus imperator est corporis, The Soul hath supreme power, and is Enthroned there.
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The Body is to be NONLATINALPHABET, obedient and tractable, to be reined and checke and guided, by the Reason.
The Body is to be, obedient and tractable, to be reined and check and guided, by the Reason.
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Hence Athanasius compares the Soul to a Musician, and the Body to a Harp or Lute, which he may tune and touch as he please, till it yield a pleasant and delightful Harmony:
Hence Athanasius compares the Soul to a Musician, and the Body to a Harp or Lute, which he may tune and touch as he please, till it yield a pleasant and delightful Harmony:
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Nunc pietatis carmen, nunc temperantiae modulos; Nunc pietatis carmen, nunc temperantiae modulos;
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now a song of Sion, a psalm of piety, a coelestial Hymne, and anon the composed measure of temperance and chastity:
now a song of Sion, a psalm of piety, a celestial Hymn, and anon the composed measure of temperance and chastity:
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St. Ambrose saith, the Body was made for the Soul, as Eve was for Adam, in adjutorium, not to tempt and seduce it, but to be a helper.
Saint Ambrose Says, the Body was made for the Soul, as Eve was for Adam, in Adjutorium, not to tempt and seduce it, but to be a helper.
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And what part is there of Christianity which is not performed by the ministery of the Body? Hast thou a Hand to take thy brother by the throat? Thou hast a Hand also to lift him up out of the dust.
And what part is there of Christianity which is not performed by the Ministry of the Body? Hast thou a Hand to take thy brother by the throat? Thou hast a Hand also to lift him up out of the dust.
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Hast thou an Ey to take in the adulteress? Thou hast no less an Ey to pity the poor.
Hast thou an Ey to take in the adulteress? Thou hast no less an Ey to pity the poor.
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Hast thou a Tongue which is a sword to wound thy brothers reputation? Thou mayst,
Hast thou a Tongue which is a sword to wound thy Brother's reputation? Thou Mayest,
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if thou wilt, make it thy glory, and sing praises to the God of heaven. Domus animae caro est; & inquilinus carnis, anima;
if thou wilt, make it thy glory, and sing praises to the God of heaven. Domus Spirits Caro est; & inquilinus carnis, anima;
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The Body is the house of the Soul; and the Soul, the tenant and inmate of the Body:
The Body is the house of the Soul; and the Soul, the tenant and inmate of the Body:
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Desiderabit igitur inquilinus ex causa hujus nominis profutura domui; Desire igitur inquilinus ex causa hujus Nominis profutura domui;
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Therefore the Soul is obliged by this very name, as she is an inmate, to watch over the Body,
Therefore the Soul is obliged by this very name, as she is an inmate, to watch over the Body,
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and carefully to provide those things which may uphold and sustain it, and not to put it to slavish and servile offices, to let and hire it out to sin and uncleanness, which will bring a fearful name both upon the house and tenant,
and carefully to provide those things which may uphold and sustain it, and not to put it to slavish and servile Offices, to let and hire it out to since and uncleanness, which will bring a fearful name both upon the house and tenant,
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and cast both Body and Soul into hell.
and cast both Body and Soul into hell.
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But what is the Instrument, you will say, if the Arts-man hath lost his skill and all his cunning be gone? If the Tenant cannot uphold it self,
But what is the Instrument, you will say, if the Arts-man hath lost his skill and all his cunning be gone? If the Tenant cannot uphold it self,
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not so much with his Insinuations and Wiles and Enterprises as with our own Wills.
not so much with his Insinuations and Wiles and Enterprises as with our own Wills.
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how shall it be able to provide for the House? If the Soul it self be poyson'd with this infection, what can follow but a jarring discord and disorder both in Soul and Body? What is my Understanding without knowledge,
how shall it be able to provide for the House? If the Soul it self be poisoned with this infection, what can follow but a jarring discord and disorder both in Soul and Body? What is my Understanding without knowledge,
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but an ey in the dark? What is my Will without love, but like a pilote strong and able,
but an ey in the dark? What is my Will without love, but like a pilot strong and able,
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but deaf, and therefore unfit for the practice of his place? Neither can Reason command what it knows not,
but deaf, and Therefore unfit for the practice of his place? Neither can Reason command what it knows not,
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nor the Will act what it doth not love. It is true; two main blemishes we receiv'd in our fall, in our Understandings and in our Wills:
nor the Will act what it does not love. It is true; two main blemishes we received in our fallen, in our Understandings and in our Wills:
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But what we lost in Adam, we recovered again with infinite advantage in Christ. The loss of that portion of strength with which our nature was originally endued;
But what we lost in Adam, we recovered again with infinite advantage in christ. The loss of that portion of strength with which our nature was originally endued;
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is made up with the fullness of power in Christ.
is made up with the fullness of power in christ.
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So that as St. Ambrose spake of Peters fall, Non mihi obfuit quod negavit Petrus, imò profuit quòd emendavit, so may we speak of the fall of our first parents;
So that as Saint Ambrose spoke of Peter's fallen, Non mihi obfuit quod negavit Peter, imò profuit quòd emendavit, so may we speak of the fallen of our First Parents;
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It hurts us not that Adam fell, for in Christ we rise again, and have power enough to avoid sin;
It hurts us not that Adam fell, for in christ we rise again, and have power enough to avoid since;
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Which if we betray, Sin is voluntary, and ours. And this divides the Orthodox Christian from the Manichee and Pelagian,
Which if we betray, since is voluntary, and ours. And this divides the Orthodox Christian from the Manichee and Pelagian,
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and placeth him in aequilibrio, in the midst between them both. Evil, saith the Manichee, is à malo principio, from a bad original;
and places him in Equilibrium, in the midst between them both. Evil, Says the Manichee, is à Malo principio, from a bad original;
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therefore Gods help alone is required to take it away; shutting out Freewill quite.
Therefore God's help alone is required to take it away; shutting out Freewill quite.
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Again, Evil, saith the Pelagian, comes from the freedom of the Will, and may be removed by natural force; excluding Grace quite.
Again, Evil, Says the Pelagian, comes from the freedom of the Will, and may be removed by natural force; excluding Grace quite.
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The Orthodox agrees that Evil is from Freewill, but that this Freedome was impaired, and is now set at liberty by the Grace of God;
The Orthodox agrees that Evil is from Freewill, but that this Freedom was impaired, and is now Set At liberty by the Grace of God;
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and so gives to Freewill that which belongs to Freewill, and that to Grace which pertains unto Grace.
and so gives to Freewill that which belongs to Freewill, and that to Grace which pertains unto Grace.
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In Adam we were all lost; but in Christ we are restored.
In Adam we were all lost; but in christ we Are restored.
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Talk of what blemishes we please, the water of Baptisme is of virtue sufficient to wash them away.
Talk of what blemishes we please, the water of Baptism is of virtue sufficient to wash them away.
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Do we talk of Darkness in the Understanding? This is NONLATINALPHABET, an illumination. Do we complain of the perversness of our Will? This is NONLATINALPHABET, the perfection of the mind, as Nazianzene calls it.
Do we talk of Darkness in the Understanding? This is, an illumination. Do we complain of the perverseness of our Will? This is, the perfection of the mind, as Nazianzene calls it.
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Doth our Flesh molest us? Baptisme is NONLATINALPHABET, a pulling off the filth of the flesh, NONLATINALPHABET, a correction of that copy which was blurred and defaced. For tell me;
Does our Flesh molest us? Baptism is, a pulling off the filth of the Flesh,, a correction of that copy which was blurred and defaced. For tell me;
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The Devil is that Wicked one, totius crroris artifex, the worker of all Evil in us;
The devil is that Wicked one, totius crroris artifex, the worker of all Evil in us;
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Why were we Baptized? Why were we made Christians? Was it not to mortifie our earthly members and lusts, to dead in our selves this bitter root of sin, to cast-down strong holds, and every imagination which riseth against God? I speak to Christians who have solemnly renounced the World, the Flesh, and the Devil;
Why were we Baptised? Why were we made Christians? Was it not to mortify our earthly members and Lustiest, to dead in our selves this bitter root of since, to Cast-down strong holds, and every imagination which Riseth against God? I speak to Christians who have solemnly renounced the World, the Flesh, and the devil;
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whose whole life should be a continual warfare and victory over Sin. The Schools tell us that Original sin is the same and equal in all;
whose Whole life should be a continual warfare and victory over Sin. The Schools tell us that Original since is the same and equal in all;
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but that, as a Fever, it is more or less malignant according to the several complexions of men;
but that, as a Fever, it is more or less malignant according to the several complexions of men;
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or as Water, which is the same wheresoever it flows, but doth not run with that force or violence in a plain or even-ground as down a hill:
or as Water, which is the same wheresoever it flows, but does not run with that force or violence in a plain or even-ground as down a hill:
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And according to these several operations we make our complaints. It is my Melancholy, may the Envious;
And according to these several operations we make our complaints. It is my Melancholy, may the Envious;
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It is my Choler, may the Murderer; It is my Bloud, may the Wanton; It is my Appetite, may the Glutton say.
It is my Choler, may the Murderer; It is my Blood, may the Wanton; It is my Appetite, may the Glutton say.
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But this is not to make the right use of Original corruption, which remains in intimis naturae, in our very nature;
But this is not to make the right use of Original corruption, which remains in intimis naturae, in our very nature;
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not to make us think we are weaker than we are, but to make us rouse-up our selves and do all we can against this domestick enemy.
not to make us think we Are Weaker than we Are, but to make us rouse-up our selves and do all we can against this domestic enemy.
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The Envious hath power left to purge his Melancholy, and to rejoyce at the prosperity of his brother;
The Envious hath power left to purge his Melancholy, and to rejoice At the Prosperity of his brother;
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the Murderer, to suppress his Choler; the Wanton, to quench that fire in his bloud; the Glutton, to beat down his body by fasting and abstinence. To conclude;
the Murderer, to suppress his Choler; the Wanton, to quench that fire in his blood; the Glutton, to beatrice down his body by fasting and abstinence. To conclude;
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If after our ingrafting into Christ we still complain of our Original weakness, we do but take that doctrine with the left hand which is reached out unto us with the right,
If After our engrafting into christ we still complain of our Original weakness, we do but take that Doctrine with the left hand which is reached out unto us with the right,
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or, rather we chop off our right hand with our left, and by a sinister and needless conceit of our own weakness, deprive our selves of that strength which might have freed us from those sins which now are truly ours, because we cannot derive them from any other fountain than our Wills.
or, rather we chop off our right hand with our left, and by a sinister and needless conceit of our own weakness, deprive our selves of that strength which might have freed us from those Sins which now Are truly ours, Because we cannot derive them from any other fountain than our Wills.
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But now, in the next place, if we cannot shift our sins upon Adam and that Original weakness which we derived from his loyns, we may perhaps upon the Serpent, upon the Devil, upon that Behemoth, who can take-in a Christian with his mouth, upon that Leviathan, into whose nostrils we cannot put a hook. Here we cannot but remember the battel, and not venture our selves upon his great strength. But let us but weigh his strength,
But now, in the next place, if we cannot shift our Sins upon Adam and that Original weakness which we derived from his loins, we may perhaps upon the Serpent, upon the devil, upon that behemoth, who can take-in a Christian with his Mouth, upon that Leviathan, into whose nostrils we cannot put a hook. Here we cannot but Remember the battle, and not venture our selves upon his great strength. But let us but weigh his strength,
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and consider the weapons which he fights withal, and we shall find that though they be fiery darts, yet we may quench them, that he hath more will than power to hurt us,
and Consider the weapons which he fights withal, and we shall find that though they be fiery darts, yet we may quench them, that he hath more will than power to hurt us,
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To ask why God did create the Devil, and left him still to be a tempter, is a question full not onely of weakness, saith St. Chrysostom, but of ingratitude. For God spared the utter confusion of Satan as men use to spare the lives of their slaves, that they may put them in chains to do such service as may be beneficial to them.
To ask why God did create the devil, and left him still to be a tempter, is a question full not only of weakness, Says Saint Chrysostom, but of ingratitude. For God spared the utter confusion of Satan as men use to spare the lives of their slaves, that they may put them in chains to do such service as may be beneficial to them.
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And he hath lengthened Satans chain a little, which he might have took-up shorter, for a purpose of his own, to do him service in the tryal and exercise of his children, to try their constancy,
And he hath lengthened Satan chain a little, which he might have took-up shorter, for a purpose of his own, to do him service in the trial and exercise of his children, to try their constancy,
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and to bring them to the glory of that victory which they could not obtain without an enemy.
and to bring them to the glory of that victory which they could not obtain without an enemy.
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From hence there ariseth glory to God, and profit to us, who are taught and enabled to make use of the Devil himself.
From hence there arises glory to God, and profit to us, who Are taught and enabled to make use of the devil himself.
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Our comfort and encouragement is, that though he fight against us with malice and craft, yet he is destitute of all strength and power to second and back them.
Our Comfort and encouragement is, that though he fight against us with malice and craft, yet he is destitute of all strength and power to second and back them.
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And as his craft is defeated by the discovery, so is his Malice made frustrate by opposition.
And as his craft is defeated by the discovery, so is his Malice made frustrate by opposition.
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And when both these fail by resistance, he cannot shew any Sword or Power, as Julius Caesar did when he was denyed the Consulship,
And when both these fail by resistance, he cannot show any Sword or Power, as Julius Caesar did when he was denied the Consulship,
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and say, NONLATINALPHABET, This shall give it me. He is termed indeed a Lion; but it is not for his strength, but his fiercness and malice.
and say,, This shall give it me. He is termed indeed a lion; but it is not for his strength, but his fierceness and malice.
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Non tantas vires habet, quantos conatus; He is more eager than strong. There may be as much malice in a Waspe as in a Lion.Non Tantas vires habet, Quantos conatus; He is more eager than strong. There may be as much malice in a Wasp as in a lion.
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And he is called a roaring lion, for his greediness of the prey.
And he is called a roaring Lion, for his greediness of the prey.
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But to open the mouth, to be greedy of the prey, to seek to devour, argue no strength at all.
But to open the Mouth, to be greedy of the prey, to seek to devour, argue no strength At all.
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If he prevail when he cometh, it is because we will be overcome with noise.
If he prevail when he comes, it is Because we will be overcome with noise.
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All the weapons St. Paul gives them are but NONLATINALPHABET, devises and enterprises, and NONLATINALPHABET, wiles and circumventions. Now the Glossators tell us that NONLATINALPHABET and NONLATINALPHABET and NONLATINALPHABET and NONLATINALPHABET are all one.
All the weapons Saint Paul gives them Are but, devises and enterprises, and, wiles and circumventions. Now the Glossators tell us that and and and Are all one.
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And then all his power is but to come about us, to use a kind of art to deceive us.
And then all his power is but to come about us, to use a kind of art to deceive us.
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And noscere inimici artes magna pars victoriae, to know his arts and wiles and devises is to overcome him.
And noscere Inimici arts Magna pars Victories, to know his arts and wiles and devises is to overcome him.
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Though his infinite malice searcheth and sifteth us, and winds it self, and runneth round in a circle,
Though his infinite malice Searches and sifteth us, and winds it self, and Runneth round in a circle,
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yet we may find him out at every point, at every turn; and then God will save us out of the mouth of this Lion.
yet we may find him out At every point, At every turn; and then God will save us out of the Mouth of this lion.
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but yet he is bound and in chains, and cannot NONLATINALPHABET, pass those bounds and limits which are set him.
but yet he is bound and in chains, and cannot, pass those bounds and Limits which Are Set him.
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The truth is, our fear and cowardise, and our negligence in buckling on our armour of defense, that NONLATINALPHABET, the whole armour of God, as the Apostle calls it, hath made him more Devil than he is, made him that Dragon in the Revelation,
The truth is, our Fear and cowardice, and our negligence in buckling on our armour of defence, that, the Whole armour of God, as the Apostle calls it, hath made him more devil than he is, made him that Dragon in the Revelation,
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and that wild Boar of the forrest, whom none can meet without destruction;
and that wild Boar of the forest, whom none can meet without destruction;
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hath given him more teeth and more sting than he hath, to devour those whom he could but bite,
hath given him more teeth and more sting than he hath, to devour those whom he could but bite,
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and to break their heads whose heels he could but bruise. Satis enim clarus apud timentem quisquis timetur, saith he in the Historian:
and to break their Heads whose heels he could but bruise. Satis enim Clear apud timentem quisquis timetur, Says he in the Historian:
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Fear makes a child a giant to him that fears him.
fear makes a child a giant to him that fears him.
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This conceit of the Devils great power brought a sort of Hereticks into the world which were therefore by Epiphanius called Sataniani, because they worshipt and adored Satan himself,
This conceit of the Devils great power brought a sort of Heretics into the world which were Therefore by Epiphanius called Sataniani, Because they worshipped and adored Satan himself,
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as the Romans did their Goddess Febris, nè noceret, that he might not hurt or molest them.
as the Roman did their Goddess Febris, nè noceret, that he might not hurt or molest them.
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It is a true saying, Primi in praeliis vincuntur oculi, that the first thing in a souldier that is overcome is his Ey:
It is a true saying, Primi in Praevious vincuntur oculi, that the First thing in a soldier that is overcome is his Ey:
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And that which foyls a Christian is a conceit that the Devil is stronger than he is.
And that which foils a Christian is a conceit that the devil is Stronger than he is.
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For wherein lyeth his great strength? Not in any force, but in perswasion; not in violence, but in fraud;
For wherein lies his great strength? Not in any force, but in persuasion; not in violence, but in fraud;
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in proposing objects, and laying snares; in suggestions and temptations.
in proposing objects, and laying snares; in suggestions and temptations.
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He laies a wedge of gold in thy way, presents a Bathsheba to thy eye, shews thee the glory of the world:
He lays a wedge of gold in thy Way, presents a Bathsheba to thy eye, shows thee the glory of the world:
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And what are all these to the wisdom of a Christian, Cuires sapiunt ut sunt, who judges of things, not by the appearance,
And what Are all these to the Wisdom of a Christian, Cuires sapiunt ut sunt, who judges of things, not by the appearance,
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but as they are? That I stumble at a cold of earth, that I am bound with a kiss, that I put-on these golden fetters, is not from any force of Satans, but from my self.
but as they Are? That I Stumble At a cold of earth, that I am bound with a kiss, that I put-on these golden fetters, is not from any force of Satan, but from my self.
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For as Hannibal first overthrew the Romans, and then fought against them with their own weapons;
For as Hannibal First overthrew the Roman, and then fought against them with their own weapons;
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or as the Romans used the Carthaginian Ramme to beat down the walls of Carthage;
or as the Roman used the Carthaginian Ram to beatrice down the walls of Carthage;
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so the Devil seizes upon our Sense, our Will, our Appetites, which God had ordained to be weapons of righteousness, to fight against principalities and powers, and with these weapons he fights against us;
so the devil seizes upon our Sense, our Will, our Appetites, which God had ordained to be weapons of righteousness, to fight against principalities and Powers, and with these weapons he fights against us;
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NONLATINALPHABET, as Nazianzene speaks, He makes use of our selves to fight against our selves, and fights not so much with his Temptations as with our Desires;
, as Nazianzene speaks, He makes use of our selves to fight against our selves, and fights not so much with his Temptations as with our Desires;
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not so much with Beauty as with our Lust; not so much with his Suggestions as with our Affections;
not so much with Beauty as with our Lust; not so much with his Suggestions as with our Affections;
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And his bounds are a Snare, a Complement, an Allurement, a Suggestion: Hitherto he can go and no further.
And his bounds Are a Snare, a Compliment, an Allurement, a Suggestion: Hitherto he can go and no further.
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He comes not to compulsion, necessitation or violence.
He comes not to compulsion, necessitation or violence.
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For if this were permitted, actum esset de humano genere, Men were far worse than the Beasts that perish.
For if this were permitted, Acts esset de Human genere, Men were Far Worse than the Beasts that perish.
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15804
Quantumcunque ignavis & timidis videri potest, unum animal est, as Darius spoke of Alexander:Quantumcunque ignavis & timidis videri potest, Unum animal est, as Darius spoke of Alexander:
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How great soever our Sloth and Fear doth make him, yet he is but a Serpent to insinuate, or a Lion to roar;
How great soever our Sloth and fear does make him, yet he is but a Serpent to insinuate, or a lion to roar;
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and his noyse may serve as a warningpeece against his secret approach, his Malice may teach us that providence which may arm us against his Craft:
and his noise may serve as a warningpeece against his secret approach, his Malice may teach us that providence which may arm us against his Craft:
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that when he fawns upon us in a pleasing temptation, we may remember he hath teeth;
that when he fawns upon us in a pleasing temptation, we may Remember he hath teeth;
cst c-crq pns31 vvz p-acp pno12 p-acp dt j-vvg n1, pns12 vmb vvi pns31 vhz n2;
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and when we have beat him off as a Lion, we may provide against him as a Serpent.
and when we have beatrice him off as a lion, we may provide against him as a Serpent.
cc c-crq pns12 vhb vvn pno31 a-acp p-acp dt n1, pns12 vmb vvi p-acp pno31 p-acp dt n1.
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For whether he roar or ly in ambush;
For whither he roar or lie in ambush;
p-acp cs pns31 vvb cc vvi p-acp n1;
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whether he open his mouth wide in a tempest of persecution, or whisper to us friendly in prosperity, he cannot conquer us but with our own strength:
whither he open his Mouth wide in a tempest of persecution, or whisper to us friendly in Prosperity, he cannot conquer us but with our own strength:
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and, si non adjuvamus, vincimus, if we do not help him, he is overcome.
and, si non adjuvamus, vincimus, if we do not help him, he is overcome.
cc, fw-fr fw-fr fw-la, fw-la, cs pns12 vdb xx vvi pno31, pns31 vbz vvn.
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The very manner of his working is an argument that he hath no power to force us unto sin:
The very manner of his working is an argument that he hath no power to force us unto since:
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For, if he had, he would never NONLATINALPHABET, come about us, hunt and seek out opportunities and occasions to overthrow us;
For, if he had, he would never, come about us, hunt and seek out opportunities and occasions to overthrow us;
c-acp, cs pns31 vhd, pns31 vmd av-x, vvb p-acp pno12, vvb cc vvi av n2 cc n2 pc-acp vvi pno12;
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but would NONLATINALPHABET, openly fight against us, make his sword drunk in our bloud, and devour us at once.
but would, openly fight against us, make his sword drunk in our blood, and devour us At once.
cc-acp vmd, av-j vvi p-acp pno12, vvb po31 n1 vvn p-acp po12 n1, cc vvb pno12 p-acp a-acp.
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He would presently besot our Understanding, and put-out the ey of our Reason, and not circuire terram, make his perambulations and circuits about us.
He would presently besot our Understanding, and put-out the ey of our Reason, and not circuire terram, make his perambulations and circuits about us.
pns31 vmd av-j vvi po12 n1, cc j dt n1 pp-f po12 n1, cc xx vvb fw-la, vvb po31 n2 cc n2 p-acp pno12.
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He would not NONLATINALPHABET, be at that pains to make a net to catch us.
He would not, be At that pains to make a net to catch us.
pns31 vmd xx, vbb p-acp d n2 pc-acp vvi dt n1 pc-acp vvi pno12.
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But now finding himself in a chain, and his power none at all, he deals with us as those do who surprise cities,
But now finding himself in a chain, and his power none At all, he deals with us as those doe who surprise cities,
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or through crooked and by-waies usurpe a Tyranny which they cannot purchase with their sword.
or through crooked and byways usurp a Tyranny which they cannot purchase with their sword.
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And as their course and practice is, to get a party of faction in that place,
And as their course and practice is, to get a party of faction in that place,
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and those commonly of the meaner and baser sort, people easier to be deceived and corrupted by some present gratuity to set their country to sale,
and those commonly of the meaner and baser sort, people Easier to be deceived and corrupted by Some present gratuity to Set their country to sale,
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so doth the Devil insinuate with that common people of Man, the Senses and Affections, sets upon the weaker and womanish parts of Man, those parts which are more easie to be invaded and more seduceable than our Reason or Understanding.
so does the devil insinuate with that Common people of Man, the Senses and Affections, sets upon the Weaker and womanish parts of Man, those parts which Are more easy to be invaded and more seduceable than our Reason or Understanding.
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And these receive his grosser temptations, and send them up refined and drest to the nobler faculties.
And these receive his grosser temptations, and send them up refined and dressed to the Nobler faculties.
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Therefore we must learn wisdom from our enemies craft, milites in eo loco collocare quo hostis insidiatur, to plant our forces there where the Devil strives to make an entry, raise up bulwarks against him to keep him out;
Therefore we must Learn Wisdom from our enemies craft, Militias in eo loco collocare quo hostis insidiatur, to plant our forces there where the devil strives to make an entry, raise up bulwarks against him to keep him out;
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and that we may retein the innocency of the Dove, be as wise as Serpents. And if we neglect that art and those means which will defeat him;
and that we may retain the innocency of the Dove, be as wise as Serpents. And if we neglect that art and those means which will defeat him;
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if we suffer him to work in the mine, and look on and tremble, dally till he hath blown us up;
if we suffer him to work in the mine, and look on and tremble, dally till he hath blown us up;
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we have not lost our fort, but betrayed it. And talk what we will of his great strength;
we have not lost our fort, but betrayed it. And talk what we will of his great strength;
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though he flattered as a Serpent, or roared like a Lion, though he brought all his fiery darts along with him,
though he flattered as a Serpent, or roared like a lion, though he brought all his fiery darts along with him,
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yet he did rather steal a victory than win it. In a word, his insinuations, his suggestions, his strong temptations could not force our Will;
yet he did rather steal a victory than win it. In a word, his insinuations, his suggestions, his strong temptations could not force our Will;
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but the Will yielded without resistance, and our fall is voluntary. If we would not, we had not sinned:
but the Will yielded without resistance, and our fallen is voluntary. If we would not, we had not sinned:
cc-acp dt n1 vvd p-acp n1, cc po12 n1 vbz j-jn. cs pns12 vmd xx, pns12 vhd xx vvn:
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but because we would, our sins, for all these outward incitements and allurements, are ours. We come now to the last complaint;
but Because we would, our Sins, for all these outward incitements and allurements, Are ours. We come now to the last complaint;
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which is most unjust of all, as being put up against the Justice and Goodness of God, who giveth to all men liberally, and upbraideth not.
which is most unjust of all, as being put up against the justice and goodness of God, who gives to all men liberally, and upbraideth not.
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St. Hilary passeth this heavy censure upon it, Impiae est voluntatis existimare idcircò se ea quae sunt credentium propria non habere quòd sibi à Deo indulta non fuerint;
Saint Hilary passes this heavy censure upon it, Impiae est voluntatis existimare idcircò se ea Quae sunt credentium propria non habere quòd sibi à God indulta non fuerint;
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It is a sign of a wicked heart, when we are destitute of those riches which are proper to believers, to pretend we therefore want them because they were not given us of God.
It is a Signen of a wicked heart, when we Are destitute of those riches which Are proper to believers, to pretend we Therefore want them Because they were not given us of God.
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One would think indeed that M••, being a reasonable creature, capable of Gods law and precepts, having both Understanding to assent and Will to embrace them, there needed no other helps than the light of the Law, the beauty of the Reward,
One would think indeed that M••, being a reasonable creature, capable of God's law and Precepts, having both Understanding to assent and Will to embrace them, there needed no other helps than the Light of the Law, the beauty of the Reward,
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and the terrour of the Punishment which disobedience incurs; that there needed only the hopes of life, and the thunderbolts of Gods judgments:
and the terror of the Punishment which disobedience incurs; that there needed only the hope's of life, and the thunderbolts of God's Judgments:
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But God is not gratiae angustus, as Ambrose speaks, sparing of his favours, no niggard of his grace;
But God is not Gratiae Augustus, as Ambrose speaks, sparing of his favours, no niggard of his grace;
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but seeing the many snares in the midst of which we are placed, the many temptations which we are to cope withal, is rich unto all that call upon him, and hath not only set up the law against Sin,
but seeing the many snares in the midst of which we Are placed, the many temptations which we Are to cope withal, is rich unto all that call upon him, and hath not only Set up the law against since,
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and the eternal anguish of punishment against the pleasure which is but for a season,
and the Eternal anguish of punishment against the pleasure which is but for a season,
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and the eternity of the reward against the bitterness of those momentany afflictions which may tempt us to evil;
and the eternity of the reward against the bitterness of those momentany afflictions which may tempt us to evil;
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but hath also afforded us his grace and assistance, as a staff by which we may walk.
but hath also afforded us his grace and assistance, as a staff by which we may walk.
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And as when the children of Israel were in the wilderness, he rained down Manna upon them,
And as when the children of Israel were in the Wilderness, he reigned down Manna upon them,
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and led them as it were by the hand, till they came into the land of promise,
and led them as it were by the hand, till they Come into the land of promise,
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and tasted of the milk and honey there;
and tasted of the milk and honey there;
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so God deals with all that call upon his name, whilst they are in via, in this their peregrination, ever and anon beset with Philistines and Amalekites, with those temptations which may deter them in their journey, he rains down abundance of his Grace,
so God deals with all that call upon his name, while they Are in via, in this their peregrination, ever and anon beset with philistines and Amalekites, with those temptations which may deter them in their journey, he rains down abundance of his Grace,
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and is ready at hand to assist them against the violence of temptations, till he have brought them to the celestial Canaan, where is fulness of joy for evermore.
and is ready At hand to assist them against the violence of temptations, till he have brought them to the celestial Canaan, where is fullness of joy for evermore.
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And therefore, as he hath given us a command to try our obedience, so he hath commanded us also to call upon him for assistance that we may obey.
And Therefore, as he hath given us a command to try our Obedience, so he hath commanded us also to call upon him for assistance that we may obey.
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Et scimus quià petentes libenter exaudit, quando hoc petitur largiri quod jubet; Et scimus quià petentes Libenter exaudit, quando hoc petitur largiri quod jubet;
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And we know it is impossible he should deny us our request, when we desire him to grant us that which he commands.
And we know it is impossible he should deny us our request, when we desire him to grant us that which he commands.
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We beg his assistance against the lusts of the flesh; he commands us to mortifie them:
We beg his assistance against the Lustiest of the Flesh; he commands us to mortify them:
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against the pollutions of the world; his will is our sanctification: against the Devil;
against the pollutions of the world; his will is our sanctification: against the devil;
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he bids us tread him under foot. And can we once doubt of his help and assistance to the performance of that which he exacts at our hands as service due and pleasing to his Majesty? The defect of Grace cannot be in the conduit, in the conveyance,
he bids us tread him under foot. And can we once doubt of his help and assistance to the performance of that which he exacts At our hands as service due and pleasing to his Majesty? The defect of Grace cannot be in the conduit, in the conveyance,
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but in the vessel which should receive it:
but in the vessel which should receive it:
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Which if it be vas obturatum, a vessel shut up or closed, or full already of filth and uncleanness;
Which if it be vas obturatum, a vessel shut up or closed, or full already of filth and uncleanness;
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or if it do NONLATINALPHABET, leak, or let Grace slip; no marvel then if the dew of heaven fall beside,
or if it do, leak, or let Grace slip; no marvel then if the due of heaven fallen beside,
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and we remain dry and empty.
and we remain dry and empty.
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And what greater folly then to complain of the Want of that Grace which we might have had,
And what greater folly then to complain of the Want of that Grace which we might have had,
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nay, which we had neglected, and fell with our staff in our hand? were evil,
nay, which we had neglected, and fell with our staff in our hand? were evil,
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when we had helps enough to be good? when we shut our eyes, to cry out there is no light? like the foolish old woman in Seneca who was blind through age,
when we had helps enough to be good? when we shut our eyes, to cry out there is no Light? like the foolish old woman in Senecca who was blind through age,
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yet could not be perswaded but that the room was dark.
yet could not be persuaded but that the room was dark.
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Our error and grand mistake is, that whereas God is bountiful of his Grace to assist us, we phansie to our selves an irresistible and necessitating Grace,
Our error and grand mistake is, that whereas God is bountiful of his Grace to assist us, we fancy to our selves an irresistible and necessitating Grace,
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as if God did raise up children unto Abraham out of very stones.
as if God did raise up children unto Abraham out of very stones.
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And therefore we conceive, that when we rusht upon sin as the horse doth into the battle, God might have restrained us and kept us back;
And Therefore we conceive, that when we rushed upon since as the horse does into the battle, God might have restrained us and kept us back;
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when we were adulterers, he might have made us chast:
when we were Adulterers, he might have made us chaste:
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And when we sin, we wipe our mouths, and comfort our selves, that, if God give us grace, we will not sin again.
And when we sin, we wipe our mouths, and Comfort our selves, that, if God give us grace, we will not sin again.
cc c-crq pns12 vvb, pns12 vvb po12 n2, cc vvi po12 n2, cst, cs np1 vvb pno12 vvi, pns12 vmb xx vvi av.
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And what is this but to turn the Grace of God into wantonness, and magnifying his Grace, to entitle him to our sins? It is not here, The Lord shall fight for thee, and thou shalt sit still;
And what is this but to turn the Grace of God into wantonness, and magnifying his Grace, to entitle him to our Sins? It is not Here, The Lord shall fight for thee, and thou shalt fit still;
cc q-crq vbz d p-acp p-acp vvb dt n1 pp-f np1 p-acp n1, cc vvg po31 n1, pc-acp vvi pno31 p-acp po12 n2? pn31 vbz xx av, dt n1 vmb vvi p-acp pno21, cc pns21 vm2 vvi av;
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but thou must buckle on thy armor, and make use of his assistance when it offers it self;
but thou must buckle on thy armour, and make use of his assistance when it offers it self;
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thou must be as officious to wait on that as that is on thee. If thou hast a good thought, by his Grace thou hast it;
thou must be as officious to wait on that as that is on thee. If thou hast a good Thought, by his Grace thou hast it;
pns21 vmb vbi a-acp j pc-acp vvi p-acp d c-acp d vbz p-acp pno21. cs pns21 vh2 dt j n1, p-acp po31 n1 pns21 vh2 pn31;
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and thou must not be so unkind as to stifle it: If a holy intention, it is his Grace that raised it;
and thou must not be so unkind as to stifle it: If a holy intention, it is his Grace that raised it;
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and it is a kind of sacriledge to pull it down: If a strong resolution, it is Grace that built it;
and it is a kind of sacrilege to pull it down: If a strong resolution, it is Grace that built it;
cc pn31 vbz dt n1 pp-f n1 pc-acp vvi pn31 a-acp: cs dt j n1, pn31 vbz n1 cst vvd pn31;
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and thy care must be that it fall not to the ground. To attribute all unto God, is both very safe and very dangerous;
and thy care must be that it fallen not to the ground. To attribute all unto God, is both very safe and very dangerous;
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safe, in our thanks and acknowledgments; dangerous, in the performance of our duty: safe, when we work our selves;
safe, in our thanks and acknowledgments; dangerous, in the performance of our duty: safe, when we work our selves;
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but dangerous, when we put our hands into our bosome.
but dangerous, when we put our hands into our bosom.
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For he that will not rowse himself up and make haste to fly from Sin upon a phansie that he wants Grace, hath already despised the Grace of God,
For he that will not rouse himself up and make haste to fly from since upon a fancy that he Wants Grace, hath already despised the Grace of God,
p-acp pns31 cst vmb xx vvi px31 a-acp cc vvi n1 pc-acp vvi p-acp n1 p-acp dt n1 cst pns31 vvz n1, vhz av vvn dt n1 pp-f np1,
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and cannot plead for an excuse the Want of that which he might have had; nay, which he had, and chased from him.
and cannot plead for an excuse the Want of that which he might have had; nay, which he had, and chased from him.
cc vmbx vvi p-acp dt n1 dt n1 pp-f d r-crq pns31 vmd vhi vhn; uh-x, r-crq pns31 vhd, cc vvd p-acp pno31.
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And in this respect, when we have light, and will not work in the light; when we have Gods Grace assisting us, and will not make use of it;
And in this respect, when we have Light, and will not work in the Light; when we have God's Grace assisting us, and will not make use of it;
cc p-acp d n1, c-crq pns12 vhb n1, cc vmb xx vvi p-acp dt n1; c-crq pns12 vhb n2 vvi vvg pno12, cc vmb xx vvi n1 pp-f pn31;
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when we have determents from Sin, and yet will embrace it, we must need stand guilty as wilfull offenders,
when we have determents from since, and yet will embrace it, we must need stand guilty as wilful offenders,
c-crq pns12 vhb n2 p-acp n1, cc av vmb vvi pn31, pns12 vmb vvi vvi j c-acp j n2,
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and confess that it was neither Adam, nor the Devil, nor the shortness of Gods hand did betray us, but our own will;
and confess that it was neither Adam, nor the devil, nor the shortness of God's hand did betray us, but our own will;
cc vvb cst pn31 vbds dx np1, ccx dt n1, ccx dt n1 pp-f npg1 n1 vdd vvi pno12, cc-acp po12 d n1;
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that though we were weak in the first Adam, yet we recovered our strength in the second;
that though we were weak in the First Adam, yet we recovered our strength in the second;
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that the Devil would have fled if we had resisted; and that Grace was not wanting unto us, but we were wanting unto Grace;
that the devil would have fled if we had resisted; and that Grace was not wanting unto us, but we were wanting unto Grace;
cst dt n1 vmd vhi vvn cs pns12 vhd vvn; cc d n1 vbds xx vvg p-acp pno12, cc-acp pns12 vbdr vvg p-acp n1;
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and therefore stand no more to deny or interpret this conclusion, but subscribe to it with tears of bloud,
and Therefore stand no more to deny or interpret this conclusion, but subscribe to it with tears of blood,
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and make an unfeigned and sincere confession, That the sins which we have committed are OURS, and only OURS.
and make an unfeigned and sincere Confessi, That the Sins which we have committed Are OURS, and only OURS.
cc vvi dt j cc j n1, cst dt n2 r-crq pns12 vhb vvn vbr png12, cc av-j png12.
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And now, in the last place, as they are only Ours, so they are fully and totally Ours: And if we strive to make a defalcation, we add unto their bulk,
And now, in the last place, as they Are only Ours, so they Are Fully and totally Ours: And if we strive to make a defalcation, we add unto their bulk,
cc av, p-acp dt ord n1, c-acp pns32 vbr av-j png12, av pns32 vbr av-j cc av-j png12: cc cs pns12 vvb pc-acp vvi dt n1, pns12 vvb p-acp po32 n1,
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and make them more mountainous than before.
and make them more mountainous than before.
cc vvi pno32 av-dc j cs a-acp.
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And as we do minuendo numerum augere, by seeking to make our sins fewer then they are,
And as we do minuendo Numerum augere, by seeking to make our Sins fewer then they Are,
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sin more, and so increase their number; so by attempting to make them less we make them greater.
since more, and so increase their number; so by attempting to make them less we make them greater.
n1 av-dc, cc av vvi po32 n1; av p-acp vvg pc-acp vvi pno32 av-dc pns12 vvb pno32 jc.
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Excusando exprobramus; Our Apology upbraids us, and we condemn our selves with an excuse.Excusando exprobramus; Our Apology upbraids us, and we condemn our selves with an excuse.
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Some perswade themselves their sin is much less because they sinned not (as they say) with full consent,
some persuade themselves their since is much less Because they sinned not (as they say) with full consent,
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but renitente & reluctante conscientia: Their mind was long pausing and fluctuating before they did it.
but renitente & reluctante conscientia: Their mind was long pausing and fluctuating before they did it.
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But this is so far from extenuating the fault, that it doth much aggravate it:
But this is so Far from extenuating the fault, that it does much aggravate it:
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For a sin it is in the avoiding of Sin to make any stand or deliberation at all.
For a since it is in the avoiding of since to make any stand or deliberation At all.
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Deliberanda enim omnino non sunt in quibus est turpis ipsa deliberatio, saith Tully;Deliberanda enim Omnino non sunt in quibus est Shameful ipsa deliberatio, Says Tully;
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There is no room for doubt and consultation where the consultation it self is foul and blameable.
There is no room for doubt and consultation where the consultation it self is foul and blameable.
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Why should I halt so between these two, the Committing or not committing of sin? Why should I doubt,
Why should I halt so between these two, the Committing or not committing of since? Why should I doubt,
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when I know it to be sin? Why should I ask my self that foolish question, Shall I, or shall I not? when the sin is so manifest,
when I know it to be since? Why should I ask my self that foolish question, Shall I, or shall I not? when the since is so manifest,
c-crq pns11 vvb pn31 pc-acp vbi n1? q-crq vmd pns11 vvi po11 n1 cst j n1, vmb pns11, cc vmb pns11 xx? c-crq dt n1 vbz av j,
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and death so visible in the sin:
and death so visible in the since:
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These pawses and reluctations, which we make our NONLATINALPHABET, which we subborn as comforts and excuses of sin, are nothing else but certain presages and forerunners of wilfull transgression.
These pauses and reluctations, which we make our, which we suborn as comforts and excuses of since, Are nothing Else but certain presages and forerunners of wilful Transgression.
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15897
How readest thou? What are the Commandments? Thou shalt not commit adultery; Thou shalt not steal:
How Readest thou? What Are the commandments? Thou shalt not commit adultery; Thou shalt not steal:
q-crq vv2 pns21? q-crq vbr dt n2? pns21 vm2 xx vvi n1; pns21 vm2 xx vvi:
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Never stand inaking demurs, nor asking of questions, but resolve not to do them. For as Mucianus in Tacitus well observeth of the common souldiers in time of faction;
Never stand inaking demurs, nor asking of questions, but resolve not to do them. For as Mucianus in Tacitus well observeth of the Common Soldiers in time of faction;
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(49) sermon (DIV1)
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so is it here, Qui deliberant, desciverunt; They who deliberate, and are uncertain which side to cleave to; have in effect revolted already.
so is it Here, Qui deliberant, desciverunt; They who deliberate, and Are uncertain which side to cleave to; have in Effect revolted already.
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We take notice of that in our sins which Seneca says is observable between the wanton and his paramour, Grata sunt, si impulerunt; gratiora, si essregerunt;
We take notice of that in our Sins which Senecca Says is observable between the wanton and his paramour, Grata sunt, si impulerunt; gratiora, si essregerunt;
pns12 vvb n1 pp-f d p-acp po12 n2 r-crq np1 vvz vbz j p-acp dt j-jn cc po31 n1, fw-la fw-la, fw-la fw-la; fw-la, fw-mi fw-la;
(49) sermon (DIV1)
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They are admitted friendly when they knock, or flatter, or steal; but have double welcome when they break in upon us;
They Are admitted friendly when they knock, or flatter, or steal; but have double welcome when they break in upon us;
pns32 vbr vvn j c-crq pns32 vvb, cc vvi, cc vvi; cc-acp vhb j n-jn c-crq pns32 vvb p-acp p-acp pno12;
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when they enter, though we struggle and strive with them. For then we think we may say, We have sinned indeed, but against our will.
when they enter, though we struggle and strive with them. For then we think we may say, We have sinned indeed, but against our will.
c-crq pns32 vvb, cs pns12 vvi cc vvi p-acp pno32. p-acp av pns12 vvb pns12 vmb vvi, pns12 vhb vvn av, cc-acp p-acp po12 n1.
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But this is nothing else but, as Tertullian says, gaudere de contumeliâ nostrâ, to boast and triumph in our reproach;
But this is nothing Else but, as Tertullian Says, Rejoice de contumeliâ nostrâ, to boast and triumph in our reproach;
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or, as the Apostle speaks, to rejoyce in our shame; and we know all such rejoycing is evil.
or, as the Apostle speaks, to rejoice in our shame; and we know all such rejoicing is evil.
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A man that sinneth at this rate, against the dictates and checks of his Conscience, is carried as it were by a mighty torrent, which,
A man that Sinneth At this rate, against the dictates and Checks of his Conscience, is carried as it were by a mighty torrent, which,
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as the Orator describes it, doth Saxa divolvere, pontes dedignari, tumbles stones before it, breaks down bridges,
as the Orator describes it, does Rock divolvere, pontes dedignari, tumbles stones before it, breaks down bridges,
c-acp dt n1 vvz pn31, vdz np1 j, fw-la fw-la, vvz n2 p-acp pn31, vvz a-acp n2,
(49) sermon (DIV1)
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and makes a way where it finds none:
and makes a Way where it finds none:
cc vvz dt n1 c-crq pn31 vvz pix:
(49) sermon (DIV1)
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15908
So the Will here, being vehement and stubborn, maketh haste to sin, and breaketh through all obstacles that stand in its way:
So the Will Here, being vehement and stubborn, makes haste to since, and breaks through all obstacles that stand in its Way:
av dt n1 av, vbg j cc j, vvz n1 p-acp n1, cc vvz p-acp d n2 cst vvb p-acp po31 n1:
(49) sermon (DIV1)
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15909
And though Sin appear not in its best dress, vestitior & ornatior, gay and trim, but clothed about with Death, yet she runneth to embrace and hug it:
And though since appear not in its best dress, vestitior & ornatior, gay and trim, but clothed about with Death, yet she Runneth to embrace and hug it:
cc cs n1 vvb xx p-acp po31 js n1, fw-la cc fw-la, j cc j, cc-acp vvn a-acp p-acp n1, av pns31 vvz pc-acp vvi cc vvi pn31:
(49) sermon (DIV1)
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Though she hear the Law thundring out dreadful curses, though she have a voice behind her and a voice within her, saying, Touch not, Taste not;
Though she hear the Law thundering out dreadful curses, though she have a voice behind her and a voice within her, saying, Touch not, Taste not;
cs pns31 vvb dt n1 vvg av j n2, cs pns31 vhb dt n1 p-acp pno31 cc dt n1 p-acp pno31, vvg, vvb xx, vvb xx;
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this pleasant cup will be bitterness in the latter end; yet she readily taketh it from the Tempters hand, and drinketh it off with greediness,
this pleasant cup will be bitterness in the latter end; yet she readily Takes it from the Tempters hand, and Drinketh it off with greediness,
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(49) sermon (DIV1)
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as if it were pure honey, without any mixture of gall and poyson. Surely this is to commit sin with an high hand and with a stiff neck. This maketh Sin exceeding sinful.
as if it were pure honey, without any mixture of Gall and poison. Surely this is to commit since with an high hand and with a stiff neck. This makes since exceeding sinful.
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(49) sermon (DIV1)
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Thus Murder and Adultery were greater crimes in David then in an uncircumcised Philistine;
Thus Murder and Adultery were greater crimes in David then in an uncircumcised Philistine;
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and Treason was of a fowler aspect in Judas an Apostle than it would have been in Barabbas a murderer.
and Treason was of a Fowler aspect in Judas an Apostle than it would have been in Barabbas a murderer.
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Hence our Saviour denounceth a heavy woe against Chorazim and Bethsaida, because they did per tantorum operum detrimenta Christum contemnere, multiply their sins when he multiplyed his mighty works and the means and helps by which they might have avoided them;
Hence our Saviour Denounceth a heavy woe against Chorazim and Bethsaida, Because they did per Tantorum Operum detrimenta Christ contemnere, multiply their Sins when he multiplied his mighty works and the means and helps by which they might have avoided them;
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and were very evil, when each miracle bespake them to be very good. To conclude this point;
and were very evil, when each miracle bespoke them to be very good. To conclude this point;
cc vbdr av j-jn, c-crq d n1 vvd pno32 pc-acp vbi av j. pc-acp vvi d n1;
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15917
As the Orator tells us, Honesta verba moribus perdidimus, that by our evil manners we have lost the proper signification of many good and honest words;
As the Orator tells us, Honesta verba moribus perdidimus, that by our evil manners we have lost the proper signification of many good and honest words;
c-acp dt n1 vvz pno12, np1 fw-la fw-la fw-la, cst p-acp po12 j-jn n2 pns12 vhb vvn dt j n1 pp-f d j cc j n2;
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so, on the other side, we have almost lost the knowledge of our evil manners and sins in words, in deputativis & assumptivis, in those borrowed appellations and assumptitious names which we have given them;
so, on the other side, we have almost lost the knowledge of our evil manners and Sins in words, in deputativis & assumptivis, in those borrowed appellations and assumptitious names which we have given them;
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15919
calling them sins of Infirmity, when we have strength enough to avoid them; sins of Ignorance, when we dammed up our own lights;
calling them Sins of Infirmity, when we have strength enough to avoid them; Sins of Ignorance, when we dammed up our own lights;
vvg pno32 n2 pp-f n1, c-crq pns12 vhb n1 av-d pc-acp vvi pno32; n2 pp-f n1, c-crq pns12 vvn a-acp po12 d n2;
(49) sermon (DIV1)
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sins not fully voluntary, when we are worse then horse and mule, and will take neither bit nor bridle;Sins not Fully voluntary, when we Are Worse then horse and mule, and will take neither bit nor bridle;
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15921
sins committed with half awill, when our Conscience checks our Will, and cannot prevail. But names cannot change things.Sins committed with half awill, when our Conscience Checks our Will, and cannot prevail. But names cannot change things.
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15922
Men are the same, though they have new names given them. My servant is not a Gentleman, though I call him master.
Men Are the same, though they have new names given them. My servant is not a Gentleman, though I call him master.
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Neither are our sins less sinful for all the excuses wherewith we disguise them:
Neither Are our Sins less sinful for all the excuses wherewith we disguise them:
av-d vbr po12 n2 av-dc j p-acp d dt n2 c-crq pns12 vvb pno32:
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The Poet telleth us that men indeed call things thus or thus, but that the Gods have other names for them:
The Poet Telleth us that men indeed call things thus or thus, but that the God's have other names for them:
dt n1 vvz pno12 d n2 av vvb n2 av cc av, cc-acp cst dt n2 vhb j-jn n2 p-acp pno32:
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So let us give what titles we please to our sins, and pretend what we will of them,
So let us give what titles we please to our Sins, and pretend what we will of them,
av vvb pno12 vvi r-crq n2 pns12 vvb p-acp po12 n2, cc vvb r-crq pns12 vmb pp-f pno32,
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as that they were done out of Infirmity, or Ignorance, not with a full consent, with half a will, yet NONLATINALPHABET, the sentence and judgment is Gods,
as that they were done out of Infirmity, or Ignorance, not with a full consent, with half a will, yet, the sentence and judgement is God's,
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and he hath other names for them.
and he hath other names for them.
cc pns31 vhz j-jn n2 p-acp pno32.
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And our best way and safest course were, in rebus Dei uti sermone Dei, to use Gods own language,
And our best Way and Safest course were, in rebus Dei uti sermon Dei, to use God's own language,
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and call them as he doth; to hate them, as he doth; to judge our selves, that he may not judge us;
and call them as he does; to hate them, as he does; to judge our selves, that he may not judge us;
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to punish sin our selves, that he may not punish us for it;
to Punish since our selves, that he may not Punish us for it;
p-acp vvi n1 po12 n2, cst pns31 vmb xx vvi pno12 p-acp pn31;
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and, as it is enjoyned in Auricular confession, to lay open and naked, as near as we can, every circumstance before him.
and, as it is enjoined in Auricular Confessi, to lay open and naked, as near as we can, every circumstance before him.
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For this is the true method of reckoning with God, and casting up our accounts, the true valuation of our debts. Thus we may hide our sins by revealing them;
For this is the true method of reckoning with God, and casting up our accounts, the true valuation of our debts. Thus we may hide our Sins by revealing them;
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we may diminish them by addition;
we may diminish them by addition;
pns12 vmb vvi pno32 p-acp n1;
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by making them great we may make them little, and by making them many make them none at all;
by making them great we may make them little, and by making them many make them none At all;
p-acp vvg pno32 j pns12 vmb vvi pno32 j, cc p-acp vvg pno32 d vvi pno32 pix p-acp av-d;
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and so fit and prepare our selves to receive illapsum misericordiae, the sweet dew and influence of Gods Mercy in a plenary absolution, in the forgiveness and remission of our sins.
and so fit and prepare our selves to receive illapsum Mercy, the sweet due and influence of God's Mercy in a plenary absolution, in the forgiveness and remission of our Sins.
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And so I pass to that which, when we first enter'd upon this Petition, we reserved for the clause and shutting up of all,
And so I pass to that which, when we First entered upon this Petition, we reserved for the clause and shutting up of all,
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and for the last thing to be consider'd, to wit, What is meant by Remission and Forgiveness of sins.
and for the last thing to be considered, to wit, What is meant by Remission and Forgiveness of Sins.
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When we say, Forgive us our trespasses, we beg of God, that although he may most justly,
When we say, Forgive us our Trespasses, we beg of God, that although he may most justly,
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yet he will not punish us for our sins, but so remit them, as to free us from that death which is the only wages due unto sin;
yet he will not Punish us for our Sins, but so remit them, as to free us from that death which is the only wages due unto since;
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in a word, that he will justifie us freely by Faith in Christ, and impute to us,
in a word, that he will justify us freely by Faith in christ, and impute to us,
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as he did to Abraham, faith for righteousness.
as he did to Abraham, faith for righteousness.
c-acp pns31 vdd p-acp np1, n1 p-acp n1.
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The people of Israel when they saw that Moses delaid to come down out of the mount, began to murmur against God,
The people of Israel when they saw that Moses delayed to come down out of the mount, began to murmur against God,
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and to refuse him for their leader, calling unto Aaron, Up, make us Gods which shall go before us.
and to refuse him for their leader, calling unto Aaron, Up, make us God's which shall go before us.
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And they had a God fit for them.
And they had a God fit for them.
cc pns32 vhd dt n1 j p-acp pno32.
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Nam processit eis bubulum caput, saith Tertullian, For they had an oxe (or rather a calves) head to lead them. Nam processit eis Bubulum caput, Says Tertullian, For they had an ox (or rather a calves) head to led them.
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So when men will not follow that way which God and Religion leads them, nor rest satisfied with the SIC SCRIPTUM EST, Thus it is written, commonly they make them Gods of their own,
So when men will not follow that Way which God and Religion leads them, nor rest satisfied with the SIC SCRIPTUM EST, Thus it is written, commonly they make them God's of their own,
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and have some such idol as the Israelites had, some phansie of their own, to go before them.
and have Some such idol as the Israelites had, Some fancy of their own, to go before them.
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Est haec perversitas hominum, salutaria excutere; Est haec perversitas hominum, salutaria excutere;
fw-la fw-la fw-la fw-la, fw-la fw-la;
(49) sermon (DIV1)
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Such is the folly and perversity of men, to examine those things which are tender'd to them for their health;
Such is the folly and perversity of men, to examine those things which Are tendered to them for their health;
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to question their physick, not to take it down;
to question their physic, not to take it down;
pc-acp vvi po32 n1, xx pc-acp vvi pn31 a-acp;
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and when a pearl is laid open before them, not to buy it, but ask what it is.
and when a pearl is laid open before them, not to buy it, but ask what it is.
cc c-crq dt n1 vbz vvn j p-acp pno32, xx pc-acp vvi pn31, cc-acp vvb r-crq pn31 vbz.
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15952
There is no point more plain, and yet none hath been more stumbled at then the doctrine of Justification and Remission of sins.
There is no point more plain, and yet none hath been more stumbled At then the Doctrine of Justification and Remission of Sins.
pc-acp vbz dx n1 av-dc j, cc av pix vhz vbn av-dc vvn p-acp av dt n1 pp-f n1 cc n1 pp-f n2.
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15953
No sooner was this seed sown by the Author and Finisher of our Faith, but the Devil mingled his tares with it, which were ready to choak it.
No sooner was this seed sown by the Author and Finisher of our Faith, but the devil mingled his tares with it, which were ready to choke it.
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(49) sermon (DIV1)
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15954
Ebion and Cerinthus, denying the Divinity of Christ, and conceiving that it dwelt in him indeed,
Ebion and Cerinthus, denying the Divinity of christ, and conceiving that it dwelled in him indeed,
np1 cc np1, vvg dt n1 pp-f np1, cc vvg cst pn31 vvd p-acp pno31 av,
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15955
but so as in one of the Prophets, though in a more eminent manner, conceived also that we had not remission of sins by Christ alone,
but so as in one of the prophets, though in a more eminent manner, conceived also that we had not remission of Sins by christ alone,
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15956
but by the observation of the Law.
but by the observation of the Law.
cc-acp p-acp dt n1 pp-f dt n1.
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The Manichees thought cujusvis esse credere, that it was a matter of no great difficulty to believe,
The manichees Thought cujusvis esse Believe, that it was a matter of no great difficulty to believe,
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and that faith was as easie as a thought;
and that faith was as easy as a Thought;
cc d n1 vbds a-acp j c-acp dt n1;
(49) sermon (DIV1)
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and therefore that severity of life, contempt of the world, and to sell and forsake all that we have, were wrought out with care and solicitude;
and Therefore that severity of life, contempt of the world, and to fell and forsake all that we have, were wrought out with care and solicitude;
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were that which would make us acceptable before God, and make us stand upright at the great day of tryal.
were that which would make us acceptable before God, and make us stand upright At the great day of trial.
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Neither did these monsters only blemish this doctrine, but it received some stain also from their hands who were its stoutest champions.
Neither did these monsters only blemish this Doctrine, but it received Some stain also from their hands who were its Stoutest champions.
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Not to mention Clemens Alexandrinus, Theophilus, Cyprian, Hilary, and others, St. Augustine, that great pillar of the truth,
Not to mention Clemens Alexandrian, Theophilus, Cyprian, Hilary, and Others, Saint Augustine, that great pillar of the truth,
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and whose memory will be ever pretious in the Church, though he often interpret the word Justification for Remission of sins,
and whose memory will be ever precious in the Church, though he often interpret the word Justification for Remission of Sins,
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yet being deceived by the likeness of sound in these two words JUSTIFICARE and SANCTIFICARE, doth in many places confound them both,
yet being deceived by the likeness of found in these two words JUSTIFICARE and SANCTIFICARE, does in many places confound them both,
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and make Justification to be nothing else but the making of a man just. So in his Book De Spiritu & Litera, c. 26. interpreting that of the Apostle, Being justified freely by his grace, he makes this discant.
and make Justification to be nothing Else but the making of a man just. So in his Book De Spiritu & Letter, c. 26. interpreting that of the Apostle, Being justified freely by his grace, he makes this discant.
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Non ait PER LEGEM, sed PER GRATIAM; Non ait PER LEGEM, sed PER GRATIAM;
fw-fr fw-fr fw-la fw-la, fw-la fw-la fw-la;
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He doth not say by the Law, but by Grace. And he gives his reason, Ut sanet gratia voluntatem, ut sanata voluntas impleat legem, That Grace might cure the Will,
He does not say by the Law, but by Grace. And he gives his reason, Ut Saint Gratia voluntatem, ut sanata Voluntas impleat legem, That Grace might cure the Will,
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and the Will being freed might fulfill the Law.
and the Will being freed might fulfil the Law.
cc dt n1 vbg vvn vmd vvi dt n1.
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And in his Book De Spiritu & Gratia, he saith, Spiritus Sanctus diffundit charitatem, quâ unâ justi sunt quicunque justi sunt;
And in his Book De Spiritu & Gratia, he Says, Spiritus Sanctus diffundit charitatem, quâ unâ Justi sunt quicunque Justi sunt;
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The holy Spirit powers out his love into our hearts, by which Love alone they are just whosoever are just.
The holy Spirit Powers out his love into our hearts, by which Love alone they Are just whosoever Are just.
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And whosoever is but little conversant in that Father shall soon observe that where he deals with the Pelagian he makes the grace of Justification and of Sanctification all one.
And whosoever is but little conversant in that Father shall soon observe that where he deals with the Pelagian he makes the grace of Justification and of Sanctification all one.
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Now that which the Father says is true, but ill placed. For in every Christian there is required Newness of life and Sanctity of conversation:
Now that which the Father Says is true, but ill placed. For in every Christian there is required Newness of life and Sanctity of Conversation:
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but what is this to Justification and Remission of sins, which is no quality inherent in us,
but what is this to Justification and Remission of Sins, which is no quality inherent in us,
cc-acp q-crq vbz d p-acp n1 cc n1 pp-f n2, r-crq vbz dx n1 j p-acp pno12,
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15974
but the act of God alone? As therefore Tully speaks of Romulus, who kill'd his brother, Peccavit; pace vel Quirini vel Romuli dixerim;
but the act of God alone? As Therefore Tully speaks of Romulus, who killed his brother, Peccavit; pace vel Quirini vel Romulus dixerim;
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(49) sermon (DIV1)
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By Romulus his good leave, though he were the founder of our Common-wealth, he did amiss:
By Romulus his good leave, though he were the founder of our Commonwealth, he did amiss:
p-acp np1 po31 j n1, cs pns31 vbdr dt n1 pp-f po12 n1, pns31 vdd av:
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15976
So with reverence to so worthy and so pious a Saint we may be bold to say of great St. Augustine, that,
So with Reverence to so worthy and so pious a Saint we may be bold to say of great Saint Augustine, that,
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if he did not erre, yet he hath left those ill weighed speeches behind him which give countenance to those foul mishapen errours which blur and deface that mercy which wipes away our sins.
if he did not err, yet he hath left those ill weighed Speeches behind him which give countenance to those foul Misshapen errors which blur and deface that mercy which wipes away our Sins.
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For Aquinas, in his 1 a 2 ae q. 113. though he grant what he cannot deny,
For Aquinas, in his 1 a 2 ae q. 113. though he grant what he cannot deny,
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15979
because it is a plain Text, That Remission of sins is the Not-imputation of sins; yet he adds, That Gods wrath will not be appeased till Sin be purged out,
Because it is a plain Text, That Remission of Sins is the Not-imputation of Sins; yet he adds, That God's wrath will not be appeased till since be purged out,
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(49) sermon (DIV1)
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15980
and a new habit of Grace infused into the soul; which God doth look upon and respect, when he forgives our sins.
and a new habit of Grace infused into the soul; which God does look upon and respect, when he forgives our Sins.
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16091
because we will not forgive, blotted-out the SICUT quite, and concluded the petition with Our selves.
Because we will not forgive, blotted-out the SICUT quite, and concluded the petition with Our selves.
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15981
Hence those unsavory tenets of the Romish Church, That Justification is not a pronouncing but a making one righteous, That inherent holiness is the formal cause of Justification, That we may redeem our sins and puchase forgiveness by Fasting, Almes-deeds, and other good works.
Hence those unsavoury tenets of the Romish Church, That Justification is not a pronouncing but a making one righteous, That inherent holiness is the formal cause of Justification, That we may Redeem our Sins and purchase forgiveness by Fasting, Almsdeeds, and other good works.
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All which if she do not expose to the world in this very garb and shape,
All which if she do not expose to the world in this very garb and shape,
av-d r-crq cs pns31 vdb xx vvi p-acp dt n1 p-acp d j n1 cc n1,
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yet she so presents them that they seem to speak no less;
yet she so presents them that they seem to speak no less;
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so that her followers are very apt and prompt to come towards them and embrace them even in this shape.
so that her followers Are very apt and prompt to come towards them and embrace them even in this shape.
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And although Bellarmine by confounding the term of Justification, and distinguishing of a Faith informed with Charity and a Faith which is not, and by putting a difference between the works of the Law and those which are done by the power and virtue of the holy Spirit, and by allotting no reward but that which is freely promised, and promised to those who are in the state of grace and adoption, though by granting that the Reward doth far exceed the dignity of our Works, he striveth to bring the Church of Rome as near to St. Paul as he can,
And although Bellarmine by confounding the term of Justification, and distinguishing of a Faith informed with Charity and a Faith which is not, and by putting a difference between the works of the Law and those which Are done by the power and virtue of the holy Spirit, and by allotting no reward but that which is freely promised, and promised to those who Are in the state of grace and adoption, though by granting that the Reward does Far exceed the dignity of our Works, he striveth to bring the Church of Room as near to Saint Paul as he can,
cc cs np1 p-acp vvg dt n1 pp-f n1, cc vvg pp-f dt n1 vvn p-acp n1 cc dt n1 r-crq vbz xx, cc p-acp vvg dt n1 p-acp dt n2 pp-f dt n1 cc d r-crq vbr vdn p-acp dt n1 cc n1 pp-f dt j n1, cc p-acp vvg dx n1 p-acp cst r-crq vbz av-j vvn, cc vvd p-acp d r-crq vbr p-acp dt n1 pp-f n1 cc n1, c-acp p-acp vvg d dt n1 vdz av-j vvi dt n1 pp-f po12 vvz, pns31 vvz pc-acp vvi dt n1 pp-f n1 c-acp av-j p-acp n1 np1 c-acp pns31 vmb,
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and lays all the colours he hath to make her opinion resemble his, yet when he tells us that the Good works of the Saints may truly satisfie the Law of God,
and lays all the colours he hath to make her opinion resemble his, yet when he tells us that the Good works of the Saints may truly satisfy the Law of God,
cc vvz d dt n2 pns31 vhz pc-acp vvi po31 n1 vvi po31, av c-crq pns31 vvz pno12 d dt j n2 pp-f dt n2 vmb av-j vvi dt n1 pp-f np1,
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and merit eternal life, when he makes our Satisfaction go hand in hand with Christs,and merit Eternal life, when he makes our Satisfaction go hand in hand with Christ,
cc vvi j n1, c-crq pns31 vvz po12 n1 vvb n1 p-acp n1 p-acp npg1,
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and that Fasting and Prayer and Alms are satisfactory not only for punishment, but for all punishment,
and that Fasting and Prayer and Alms Are satisfactory not only for punishment, but for all punishment,
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and, which is more, for the guilt it self, he hath in effect unsaid what formerly he had laid down concerning the free Remission of our sins,
and, which is more, for the guilt it self, he hath in Effect unsaid what formerly he had laid down Concerning the free Remission of our Sins,
cc, r-crq vbz av-dc, p-acp dt n1 pn31 n1, pns31 vhz p-acp n1 vvn r-crq av-j pns31 vhd vvn a-acp vvg dt j n1 pp-f po12 n2,
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and made so wide a breach between St. Paul and their Church, as neither St. Peter nor all the Saints they invocate are able to close;
and made so wide a breach between Saint Paul and their Church, as neither Saint Peter nor all the Saints they invocate Are able to close;
cc vvd av j dt n1 p-acp n1 np1 cc po32 n1, c-acp dx n1 np1 ccx d dt n2 pns32 vvb vbr j pc-acp vvi;
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In a word, he speaks as good sense as Theodorus Antiochenus doth in Photius his Bibliotheca, who makes a twofold Forgiveness of sins;
In a word, he speaks as good sense as Theodorus Antiochenus does in Photius his Bibliotheca, who makes a twofold Forgiveness of Sins;
p-acp dt n1, pns31 vvz p-acp j n1 c-acp np1 np1 vdz p-acp np1 po31 np1, r-crq vvz dt j n1 pp-f n2;
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the one, NONLATINALPHABET of those things which we have done;
the one, of those things which we have done;
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the other, NONLATINALPHABET, an Impeccancie, or Leaving off to Sin. So that we may say with Photius, What this Forgiveness is,
the other,, an Impeccancy, or Leaving off to Sin. So that we may say with Photius, What this Forgiveness is,
dt n-jn,, dt n1, cc vvg a-acp p-acp np1 av cst pns12 vmb vvi p-acp np1, q-crq d n1 vbz,
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or from whence it is, is impossible to find out.
or from whence it is, is impossible to find out.
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No doubt, God taketh notice of the graces he hath bestowed on his children, and registreth every good work they do,
No doubt, God Takes notice of the graces he hath bestowed on his children, and Registereth every good work they do,
dx n1, np1 vvz n1 pp-f dt n2 pns31 vhz vvn p-acp po31 n2, cc vvz d j n1 pns32 vdb,
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and will give an eternal reward not only to the Faith of Abraham, the Chastity of Joseph, the Patience of Job, the Meekness of Moses, the Zeal of Phinehas, the Devotion of David,
and will give an Eternal reward not only to the Faith of Abraham, the Chastity of Joseph, the Patience of Job, the Meekness of Moses, the Zeal of Phinehas, the Devotion of David,
cc vmb vvi dt j n1 xx av-j p-acp dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1,
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Nor did they, saith Josephus, receive an eye for an eye, or a tooth for a tooth;
Nor did they, Says Josephus, receive an eye for an eye, or a tooth for a tooth;
ccx vdd pns32, vvz np1, vvb dt n1 p-acp dt n1, cc dt n1 p-acp dt n1;
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but even to the Widows two mites cast into the treasury, to a cup of cold water given to a thirsty Disciple.
but even to the Widows two mites cast into the treasury, to a cup of cold water given to a thirsty Disciple.
cc-acp av p-acp dt n2 crd n2 vvn p-acp dt n1, p-acp dt n1 pp-f j-jn n1 vvn p-acp dt j n1.
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Yet most true it is, that all the righteousness of all the Saints cannot merit forgiveness.
Yet most true it is, that all the righteousness of all the Saints cannot merit forgiveness.
av ds j pn31 vbz, cst d dt n1 pp-f d dt n2 vmbx vvi n1.
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And we will take no other reason or proof for this position but that of Bellarmins, Non acceptat Deus in veram satisfactionem pro peccato nisi justitiam infinitam:
And we will take no other reason or proof for this position but that of Bellarmins, Non acceptat Deus in Veram satisfactionem Pro Peccato nisi justitiam infinitam:
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God must have an infinite satisfaction, because the sin is infinite.
God must have an infinite satisfaction, Because the since is infinite.
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Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? Shall I bring the merits of one Saint,Shall I give my firstborn for my Transgression, the fruit of my body for the since of my soul? Shall I bring the merits of one Saint,
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and the supererogations of another, and add to these the treasury of the Church? All these are but as an atome to the infinite mass of our Sin. Shall I yet add my Fasting, my Alms, my Tears, my Devotion? All these will vanish at the guilt of Sin,
and the supererogations of Another, and add to these the treasury of the Church? All these Are but as an atom to the infinite mass of our Sin. Shall I yet add my Fasting, my Alms, my Tears, my Devotion? All these will vanish At the guilt of since,
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and melt before it as wax before the Sun:
and melt before it as wax before the Sun:
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We must therefore disclaim all hope of help from our selves, or any or all creatures in earth or in heaven.
We must Therefore disclaim all hope of help from our selves, or any or all creatures in earth or in heaven.
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It is only the Lamb of God who taketh away the sins of the world;
It is only the Lamb of God who Takes away the Sins of the world;
pn31 vbz j dt n1 pp-f np1 r-crq vvz av dt n2 pp-f dt n1;
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the Man Christ Jesus is the only Mediatour between God and Man; He alone is our Advocate with the Father, and the propitiation for our sins; His bloud cleanseth us from all sin;
the Man christ jesus is the only Mediator between God and Man; He alone is our Advocate with the Father, and the propitiation for our Sins; His blood Cleanseth us from all since;
dt n1 np1 np1 vbz dt j n1 p-acp np1 cc n1; pns31 av-j vbz po12 n1 p-acp dt n1, cc dt n1 p-acp po12 n2; po31 n1 vvz pno12 p-acp d n1;
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In him we have redemption through his bloud, the forgiveness of sins; In him we have boldness and access with confidence by the faith of him. In him we have redemption through his blood, the forgiveness of Sins; In him we have boldness and access with confidence by the faith of him.
p-acp pno31 pns12 vhb n1 p-acp po31 n1, dt n1 pp-f n2; p-acp pno31 pns12 vhb n1 cc n1 p-acp n1 p-acp dt n1 pp-f pno31.
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In his name therefore who taught us thus to pray, let us put up this Petition, Forgive us our debts; and our prayer will be graciously heard,
In his name Therefore who taught us thus to pray, let us put up this Petition, Forgive us our debts; and our prayer will be graciously herd,
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and we shall be accepted in the Beloved; all our Debt will be remitted through the merits of our Surety, who hath made full satisfaction to the Justice of God for us,
and we shall be accepted in the beloved; all our Debt will be remitted through the merits of our Surety, who hath made full satisfaction to the justice of God for us,
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and hath cancelled our Bond, and blotted out the hand-writing that was against us, and taken it away, nailing it to his cross, and so obteined eternal redemption for us.
and hath canceled our Bound, and blotted out the handwriting that was against us, and taken it away, nailing it to his cross, and so obtained Eternal redemption for us.
cc vhz vvn po12 n1, cc vvn av dt n1 cst vbds p-acp pno12, cc vvn pn31 av, vvg pn31 p-acp po31 n1, cc av vvd j n1 p-acp pno12.
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I have done with the Petition, Forgive us our debts; and proceed to the Condition, As we forgive our debtours.
I have done with the Petition, Forgive us our debts; and proceed to the Condition, As we forgive our debtors.
pns11 vhb vdn p-acp dt vvb, vvb pno12 po12 n2; cc vvb p-acp dt n1, c-acp pns12 vvb po12 n2.
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Of which I shall now treat very briefly, because I have spoken fully of it heretofore.
Of which I shall now Treat very briefly, Because I have spoken Fully of it heretofore.
pp-f r-crq pns11 vmb av vvi av av-j, c-acp pns11 vhb vvn av-j pp-f pn31 av.
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This Petition hath this peculiar and proper to it self, which none of the rest have, that it is put up with a Condition, Forgive us, as we (or as it is in St. Luke, for we also) forgive.
This Petition hath this peculiar and proper to it self, which none of the rest have, that it is put up with a Condition, Forgive us, as we (or as it is in Saint Luke, for we also) forgive.
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But there needs no miracle where our Saviour hath let down this Ancile, this buckler from heaven;
But there needs no miracle where our Saviour hath let down this Ancile, this buckler from heaven;
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And this Condition is taken up by our Saviour, who in his wisdom thought it not enough to joyn it to the Petition which conteins all the hope and expectation and happiness of a Christian, to make it a condition without which there can be no Remission of sins; but saepius retractare, to reinforce it again and again,
And this Condition is taken up by our Saviour, who in his Wisdom Thought it not enough to join it to the Petition which contains all the hope and expectation and happiness of a Christian, to make it a condition without which there can be no Remission of Sins; but Saepius retractare, to reinforce it again and again,
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as here at the end of this Prayer, and again in the eighteenth Chapter of this Gospel.
as Here At the end of this Prayer, and again in the eighteenth Chapter of this Gospel.
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Which is as a seal to make the Condition authentick.
Which is as a seal to make the Condition authentic.
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Therefore as we use to take more notice of those speeches which men of great place and wisdom have often in their mouths than of those which fall from them by chance;
Therefore as we use to take more notice of those Speeches which men of great place and Wisdom have often in their mouths than of those which fallen from them by chance;
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so we may register this REMITTE DEBITORIBUS, Forgive those that trespass against you, in the leaves of Eternity,
so we may register this REMIT DEBITORIBUS, Forgive those that trespass against you, in the leaves of Eternity,
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as the Apothegm and sentence of our blessed Lord and Saviour, who is yesterday and to day and the same for ever, and which he commends to his Disciples as a lasting and standing duty to the worlds end, to go hand in hand with Remission of sins, to keep time with it,
as the Apothegm and sentence of our blessed Lord and Saviour, who is yesterday and to day and the same for ever, and which he commends to his Disciples as a lasting and standing duty to the world's end, to go hand in hand with Remission of Sins, to keep time with it,
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and to be in date till Time shall be no more, till Christs enemies and ours, till the last enemy, Death, shall be destroyed,
and to be in date till Time shall be no more, till Christ enemies and ours, till the last enemy, Death, shall be destroyed,
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when neither Christ nor we his brethren shall have an enemy to forgive.
when neither christ nor we his brothers shall have an enemy to forgive.
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And because our Saviour hath made this Condition so remarkable and considerable by joyning it to that Petition which so nearly concerns us,
And Because our Saviour hath made this Condition so remarkable and considerable by joining it to that Petition which so nearly concerns us,
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and in a manner consecrated it for ever by so many reinforcements, set it apart as an Anathema, not to be toucht or dallyed with,
and in a manner consecrated it for ever by so many reinforcements, Set it apart as an Anathema, not to be touched or dallied with,
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but to be preserved for ever in the living Temple of the holy Ghost, we will briefly lay down a few reasons why our Saviour may be thought thus to have annext and reinforced it,
but to be preserved for ever in the living Temple of the holy Ghost, we will briefly lay down a few Reasons why our Saviour may be Thought thus to have annexed and reinforced it,
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why he did thus press and urge it.
why he did thus press and urge it.
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We may conceive them to have been these. 1. To forgive our enemies is a duty full of difficulty, hard and irksome to flesh and bloud,
We may conceive them to have been these. 1. To forgive our enemies is a duty full of difficulty, hard and irksome to Flesh and blood,
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and therefore had need to be set out and commended by that neerness and affinity it hath to so great a benefit,
and Therefore had need to be Set out and commended by that nearness and affinity it hath to so great a benefit,
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and by a kind of amiable reflexion from that which is most welcome unto us. 2. This duty of Forgiving our brethren is most proper to the Gospel:
and by a kind of amiable reflection from that which is most welcome unto us. 2. This duty of Forgiving our brothers is most proper to the Gospel:
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and was therefore there set-down in a more plain and lively character than formerly it had bin either in the Law of Moses or in the book of Nature, extended and stretched-out beyond those bounds and limits in which the Jew and Heathen did understand it, enlarged and perfected by him who fought not whilst he lived, but triumphed being dead;
and was Therefore there setdown in a more plain and lively character than formerly it had been either in the Law of Moses or in the book of Nature, extended and stretched-out beyond those bounds and Limits in which the Jew and Heathen did understand it, enlarged and perfected by him who fought not while he lived, but triumphed being dead;
cc vbds av a-acp j p-acp dt av-dc j cc j n1 cs av-j pn31 vhd vbn av-d p-acp dt n1 pp-f np1 cc p-acp dt n1 pp-f n1, vvn cc j p-acp d n2 cc n2 p-acp r-crq dt np1 cc j-jn vdd vvi pn31, vvn cc vvn p-acp pno31 r-crq vvd xx cs pns31 vvd, cc-acp vvd vbg j;
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whose every word and work was the issue of his Tenderness and Compassion. 3. It is a duty most necessary to Christians, whom that Religion which they profess doth expose to all the affronts and injuries of wicked men,
whose every word and work was the issue of his Tenderness and Compassion. 3. It is a duty most necessary to Christians, whom that Religion which they profess does expose to all the affronts and injuries of wicked men,
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and point-out as a mark for the world to shoot at; because no power and resistance is so available against these as Meekness and Patience.
and point-out as a mark for the world to shoot At; Because no power and resistance is so available against these as Meekness and Patience.
cc j c-acp dt n1 p-acp dt n1 pc-acp vvi p-acp; c-acp dx n1 cc n1 vbz av j p-acp d c-acp n1 cc n1.
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For a Christian overcomes not by noise and violence, but by being silent and still.
For a Christian overcomes not by noise and violence, but by being silent and still.
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By the strict observance of this Condition the number of Christians hath been enlarged, and by the neglect of it many inconveniencies broken into the Church, which have not only spoiled her tender grapes, but brought-in bryars and thorns;
By the strict observance of this Condition the number of Christians hath been enlarged, and by the neglect of it many inconveniences broken into the Church, which have not only spoiled her tender grapes, but brought-in briars and thorns;
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not only hindred the growth of Christianity, but made it a reproach to them which are with-out.
not only hindered the growth of Christianity, but made it a reproach to them which Are without.
xx av-j vvn dt n1 pp-f np1, cc-acp vvd pn31 dt n1 p-acp pno32 r-crq vbr a-acp.
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First, this condition stands in its proper place, joyned with Remission of sins, the hope of which benefit may encourage us to make the Condition good,
First, this condition Stands in its proper place, joined with Remission of Sins, the hope of which benefit may encourage us to make the Condition good,
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or the fear of losing it fright us from all thought of revenge.
or the Fear of losing it fright us from all Thought of revenge.
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For as Captains upon any dangerous adventure use to tell their Souldiers, de summa rerum certari, that they are to try out the main matter,
For as Captains upon any dangerous adventure use to tell their Soldiers, de summa rerum certari, that they Are to try out the main matter,
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and to fight for all, either to fall as slaves, or to be victorious with liberty and renown:
and to fight for all, either to fallen as slaves, or to be victorious with liberty and renown:
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So our Saviour, to enforce this duty, and to strengthen us against those affections which may bare down our patience,
So our Saviour, to enforce this duty, and to strengthen us against those affections which may bore down our patience,
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and make way to the desire of revenge, hath placed these two, our everlasting Happiness or Misery, before our eyes;
and make Way to the desire of revenge, hath placed these two, our everlasting Happiness or Misery, before our eyes;
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hath set before us both Life and Death;
hath Set before us both Life and Death;
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and told us that by the performance or neglect of this duty we purchase or forfeit all.
and told us that by the performance or neglect of this duty we purchase or forfeit all.
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For both these must go together, Gods Forgiveness of us, and our Forgiveness of our brother;
For both these must go together, God's Forgiveness of us, and our Forgiveness of our brother;
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or else both these will meet, our Revenge and Gods severe and heaviest Judgment. Indeed the Condition is very hard;
or Else both these will meet, our Revenge and God's severe and Heaviest Judgement. Indeed the Condition is very hard;
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To forgive an injury, Not to seek revenge, To forgive seventy times seven times, that is, To forgive all injuries at all times, To teach our Charity to keep time with all the Disgraces which men can fling upon us, grande, durum, difficile; sed magna sunt praemia:
To forgive an injury, Not to seek revenge, To forgive seventy times seven times, that is, To forgive all injuries At all times, To teach our Charity to keep time with all the Disgraces which men can fling upon us, Grande, durum, difficile; sed Magna sunt praemia:
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This is a hard matter, full of difficulty;
This is a hard matter, full of difficulty;
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but then look back upon Remission of sins, and that will make Disgrace honourable, an Injury a benefit, and Oppression advantageous.
but then look back upon Remission of Sins, and that will make Disgrace honourable, an Injury a benefit, and Oppression advantageous.
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And now, though it be difficult, yet we may pace through it with ease. Nec est vir fortis cui non crescit animus in ipsâ rerum difficultate;
And now, though it be difficult, yet we may pace through it with ease. Nec est vir fortis cui non crescit animus in ipsâ rerum difficultate;
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He is but faint-hearted who doth not gather strength by the sight of difficulty, especially when he may look beyond it,
He is but fainthearted who does not gather strength by the sighed of difficulty, especially when he may look beyond it,
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and at the end of all see Mercy ready to embrace him, and Heaven open to receive him.
and At the end of all see Mercy ready to embrace him, and Heaven open to receive him.
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It is an observation of St. Augustines, Magna pars legis Divinae hominibus à Deo propter homines data est, That a great part of the Divine law was given to men for the behoof and good of every man.
It is an observation of Saint Augustine's, Magna pars Legis Divinae hominibus à God propter homines data est, That a great part of the Divine law was given to men for the behoof and good of every man.
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God is easie to be appeased, if we were so:
God is easy to be appeased, if we were so:
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but he first provides for the weaker part, for Man. If we read our Saviours Sermon on the mount, we shall find that the greatest part of the precepts it contains, concerns the mutual conversation of men amongst themselves.
but he First provides for the Weaker part, for Man. If we read our Saviors Sermon on the mount, we shall find that the greatest part of the Precepts it contains, concerns the mutual Conversation of men among themselves.
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We stand in need of our brothers reconcilement; but God doth not stand in need of ours.
We stand in need of our Brother's reconcilement; but God does not stand in need of ours.
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Therefore it hath been the wisdom of those who made laws, to curbe and restrain this desire of revenge,
Therefore it hath been the Wisdom of those who made laws, to curb and restrain this desire of revenge,
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because by the light of nature they saw it was very dangerous to all Societies,
Because by the Light of nature they saw it was very dangerous to all Societies,
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and that it would in time destroy the greatest kingdoms, and lay their honour in the dust.
and that it would in time destroy the greatest kingdoms, and lay their honour in the dust.
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But yet no policy did ever tye it up so short, and give it so little line,
But yet no policy did ever tie it up so short, and give it so little line,
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as our Saviour hath done, who hath threatned to punish a revengful thought, which is but a thought,
as our Saviour hath done, who hath threatened to Punish a revengeful Thought, which is but a Thought,
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and hath but the endurance of a thought, with everlasting fire; and hath promised eternal life to none but those who possess their souls in patience,
and hath but the endurance of a Thought, with everlasting fire; and hath promised Eternal life to none but those who possess their Souls in patience,
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and are ready to kiss that hand that strook them.
and Are ready to kiss that hand that strook them.
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And in this he lays his axe to the very root of the tree, to that which is most radicated and grows closest to the very nature of man.
And in this he lays his axe to the very root of the tree, to that which is most radicated and grows closest to the very nature of man.
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Habet enim mens nostra sublimè quiddam & erectum, & impatiens superioris, saith the Orator; For the mind of Man is very lofty, and loves to advance it self;Habet enim Mens nostra sublimè Quiddam & erectum, & impatiens superioris, Says the Orator; For the mind of Man is very lofty, and loves to advance it self;
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and therefore is most impatient of injuries:
and Therefore is most impatient of injuries:
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because whosoever doth them, doth them as a superiour, and though he sit at our footstool,
Because whosoever does them, does them as a superior, and though he fit At our footstool,
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yet seems to usurp a kind of power over us.
yet seems to usurp a kind of power over us.
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Not only the rich man, when he takes the poor mans lamb, but the poor man,
Not only the rich man, when he Takes the poor men lamb, but the poor man,
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if he doe not bow, doth seem to arrogate to himself what indeed he hath not.
if he do not bow, does seem to arrogate to himself what indeed he hath not.
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And all desire of revenge proceeds from Pride, quae ultima exuitur, which sticks close unto us,
And all desire of revenge proceeds from Pride, Quae ultima exuitur, which sticks close unto us,
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and is the last garment we put off.
and is the last garment we put off.
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nor extraordinary help, where the ordinary means will suffice.
nor extraordinary help, where the ordinary means will suffice.
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It is, saith St. Basil, to the soul as an inflammation to the body, and makes us swell and wax hot against our brother.
It is, Says Saint Basil, to the soul as an inflammation to the body, and makes us swell and wax hight against our brother.
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Now by no better rule than this do we judge of injuries.
Now by no better Rule than this do we judge of injuries.
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If our Pride be built up from Money, then he that takes from me my coat,
If our Pride be built up from Money, then he that Takes from me my coat,
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nay, he that will not give me his, is an enemy: if from Power; then not to go when I am bid go, and come when I am called,
nay, he that will not give me his, is an enemy: if from Power; then not to go when I am bid go, and come when I am called,
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though perhaps it be to do that which is not right, is an injury: if from Beauty;
though perhaps it be to do that which is not right, is an injury: if from Beauty;
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then not to commend or dote, is a disparagement: if from an Opinion of wisdom and learning;
then not to commend or dote, is a disparagement: if from an Opinion of Wisdom and learning;
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then not to clap my hands and applaud each word as an Oracle, is detraction.
then not to clap my hands and applaud each word as an Oracle, is detraction.
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He that will not subscribe to our opinion, though it bear falshood in the very face of it, hath contemned our persons.
He that will not subscribe to our opinion, though it bear falsehood in the very face of it, hath contemned our Persons.
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And here to revenge seems an act of justice, and therefore we draw our sword with a kind of majesty,
And Here to revenge seems an act of Justice, and Therefore we draw our sword with a kind of majesty,
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and wade towards it with delight and great contentment, & dolore nostro utimur pro lege publica, and use our distast as a kind of law,
and wade towards it with delight and great contentment, & dolore nostro utimur Pro lege Public, and use our distaste as a kind of law,
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as those who do but exact and fetch back their own. Tanto proclivius est, saith the Historian, injuriae quam beneficio vicem exsolvere;
as those who do but exact and fetch back their own. Tanto proclivius est, Says the Historian, Injuries quam Benefit vicem exsolvere;
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quià gratia oneri, ultio in quaestu habetur; quià Gratia oneri, ultio in quaestu habetur;
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So bent and ready we are rather to repay injuries than good turns, because Gratitude is a burden, Revenge is sweet, and counted as a gain.
So bent and ready we Are rather to repay injuries than good turns, Because Gratitude is a burden, Revenge is sweet, and counted as a gain.
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With what formality and method have men studied it? What preparations have they made? What stratagems have they invented? How witty and sportful are they when they have washt their feet in the bloud of their enemies? Vitellius,
With what formality and method have men studied it? What preparations have they made? What stratagems have they invented? How witty and sportful Are they when they have washed their feet in the blood of their enemies? Vitellius,
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when he had poyson'd Blaesus, made it his boast, pavisse se oculos spectatâ inimici morte, that he fed his eyes with the sight of his dead enemy;
when he had poisoned Blaesus, made it his boast, pavisse se Eyes spectatâ Inimici morte, that he fed his eyes with the sighed of his dead enemy;
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and professed it optimè olere occisum hostem, meliùs civem, that his enemy smelt best when dead.
and professed it optimè olere Killed hostem, meliùs civem, that his enemy smelled best when dead.
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Quoties caedes & fugas jusserat princeps, toties grates diis actae: How often caedes & fugas jusserat princeps, Twice grates Dis actae:
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It was common with Tyrants, in times of publick execution, when they had commanded the lives or liberties of their subjects, solemnly to offer sacrifice unto the Gods. Nor hath Christianity so prevailed with men as quite to extinguish this Desire.
It was Common with Tyrants, in times of public execution, when they had commanded the lives or Liberties of their subject's, solemnly to offer sacrifice unto the God's Nor hath Christianity so prevailed with men as quite to extinguish this Desire.
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We have just reason to suspect that the SICUT, the Condition here, is performed by very few;
We have just reason to suspect that the SICUT, the Condition Here, is performed by very few;
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As if with those in Cassian we had quite left it out of our PATER NOSTER, and,
As if with those in Cassian we had quite left it out of our PATER NOSTER, and,
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This Forgiveness of others we may find in paginis, non in operibus, in our books perhaps in a fair character,
This Forgiveness of Others we may find in paginis, non in operibus, in our books perhaps in a fair character,
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but not so legible in our lives and conversation. Besides, humane Laws seem to countenance Revenge.
but not so legible in our lives and Conversation. Beside, humane Laws seem to countenance Revenge.
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Yet the very Heathen will tell us, Multa injustè fieri possunt quae nemo potest reprehendere, Many actions may be unjust which are not blameable:
Yet the very Heathen will tell us, Multa injustè fieri possunt Quae nemo potest reprehendere, Many actions may be unjust which Are not blameable:
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and I must not flatter my self that I have done that which is right because no man can reprehend me.
and I must not flatter my self that I have done that which is right Because no man can reprehend me.
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Some there are who think that to put-on Christ, and to put-on that Tenderness and Mercy which he pours forth in abundance, is exuere hominem; To be a Christian is quite to leave off to be a Man. Therefore I told you this is a hard Condition, a duty which we do not easily digest.
some there Are who think that to put-on christ, and to put-on that Tenderness and Mercy which he pours forth in abundance, is exuere hominem; To be a Christian is quite to leave off to be a Man. Therefore I told you this is a hard Condition, a duty which we do not Easily digest.
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Though Charity hath many glorious acts which make it visible to the eye, as to Feed the hungry, Cloath the naked, Redeem those who are in misery and iron,
Though Charity hath many glorious acts which make it visible to the eye, as to Feed the hungry, Cloth the naked, redeem those who Are in misery and iron,
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yet to Forgive them that trespas against us is the hardest task of all.
yet to Forgive them that trespass against us is the Hardest task of all.
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And alterutra diligentia charitatis, the diligence of our mutual Love one to another, is most eminent in this;
And alterutra Diligentia charitatis, the diligence of our mutual Love one to Another, is most eminent in this;
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it being far more difficult to forgive where an injury beats upon us than to open our hands and give where misery falls down at our feet;
it being Far more difficult to forgive where an injury beats upon us than to open our hands and give where misery falls down At our feet;
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harder to suppress my anger than to cast my bread upon the waters; harder to command my passions than my purse.
harder to suppress my anger than to cast my bred upon the waters; harder to command my passion than my purse.
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We willingly help those who bow and submit themselves, quia hoc facere tanquam majores videmur, because this is no disparagement but an honour to us,
We willingly help those who bow and submit themselves, quia hoc facere tanquam Majores videmur, Because this is no disparagement but an honour to us,
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and we do it as superiours:
and we do it as superiors:
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But in pardoning an injury we seem to loose our right, to lay our hand under our brothers foot,
But in pardoning an injury we seem to lose our right, to lay our hand under our Brother's foot,
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and to confess a kind of soveraignty of his over us.
and to confess a kind of sovereignty of his over us.
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And in this respect it is that Christ placeth this Condition here, and joyneth it with Remission of sins, proposeth his Mercy to challenge and encourage ours;
And in this respect it is that christ places this Condition Here, and Joineth it with Remission of Sins, Proposeth his Mercy to challenge and encourage ours;
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promiseth Forgiveness, but upon condition of Forgiveness.
promises Forgiveness, but upon condition of Forgiveness.
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Indeed in the midst of all contumelies and reproaches, in the midst of all contradiction, to be still and quiet, to requite an injury with a benefit, to sendup prayers as fast as others breath-forth curses,
Indeed in the midst of all Contumelies and Reproaches, in the midst of all contradiction, to be still and quiet, to requite an injury with a benefit, to sendup Prayers as fast as Others breath-forth curses,
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and to kiss our enemy when he is angry, haec omnia dura videntur, sed ei qui non amat Christum, these things are harsh and unpleasant,
and to kiss our enemy when he is angry, haec omnia dura videntur, sed ei qui non amat Christ, these things Are harsh and unpleasant,
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but, being to die, discourseth of the Immortality of the Soul. Magna certè exempla, & grande testimonium.
but, being to die, discourseth of the Immortality of the Soul. Magna certè exempla, & Grande testimonium.
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but it is to those who love not Christ, and who little set-by this crown of blessings, Remission of sins. And so I pass to a second reason why this SICUT, this Condition was annext to this Petition, to wit,
but it is to those who love not christ, and who little set-by this crown of blessings, Remission of Sins. And so I pass to a second reason why this SICUT, this Condition was annexed to this Petition, to wit,
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Because Forgiving one another is a duty most proper to the Gospel.
Because Forgiving one Another is a duty most proper to the Gospel.
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And you may judge of the Gospel by him who came down from heaven to promulge it, by the Author and finisher of our faith;
And you may judge of the Gospel by him who Come down from heaven to promulge it, by the Author and finisher of our faith;
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Qui non fulminans & tonans, sed vagiens & tacens in praesepi, homines salvavit in cruce, as St. Hierome speaks;Qui non fulminans & tonans, sed vagiens & tacens in praesepi, homines salvavit in Cruce, as Saint Jerome speaks;
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Who came not down in thunder and with a noise, but with the voice of an infant;
Who Come not down in thunder and with a noise, but with the voice of an infant;
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Who fought not whilst he lived, but triumphed being dead; Whose every word and work was purely the issue of his tenderness and compassion.
Who fought not while he lived, but triumphed being dead; Whose every word and work was purely the issue of his tenderness and compassion.
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Tertullian observes that the Apostles of Christ after his ascension did practice that severity which Christ himself never made shew of whilst he converst upon the earth:
Tertullian observes that the Apostles of christ After his Ascension did practice that severity which christ himself never made show of while he conversed upon the earth:
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Plagas inflixerunt Apostoli; quod noluit Christus: Plagas inflixerunt Apostles; quod noluit Christus:
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The Apostles pronounced sentence of death, struck men blind, deliver'd them to Satan to be tormented:
The Apostles pronounced sentence of death, struck men blind, Delivered them to Satan to be tormented:
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Which power though they had from Christ, yet Christ would never exercise it himself, but was as patient as a Lamb,
Which power though they had from christ, yet christ would never exercise it himself, but was as patient as a Lamb,
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though he had the strength and power of a Lion.
though he had the strength and power of a lion.
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And as his comming was in great humility, so hath he left it as a charge to those who will be his disciples, to follow him in that way which himself was pleased to tread before us.
And as his coming was in great humility, so hath he left it as a charge to those who will be his Disciples, to follow him in that Way which himself was pleased to tread before us.
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He hath set-up Remission of sins, but with a SICUT, upon condition that we will be as patient and humble and as ready to forgive as he;
He hath setup Remission of Sins, but with a SICUT, upon condition that we will be as patient and humble and as ready to forgive as he;
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that Humility, which brought him down to earth to suffer for us, may lift us up to heaven to reign with him for ever.
that Humility, which brought him down to earth to suffer for us, may lift us up to heaven to Reign with him for ever.
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Therefore this doctrine of Forgiveness è coelo descendit, came down from heaven with Christ, and is most proper to the Gospel;
Therefore this Doctrine of Forgiveness è coelo descendit, Come down from heaven with christ, and is most proper to the Gospel;
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For reckon-up all the precepts which the Heathen Sages have given, all the examples which they have shewn,
For reckon-up all the Precepts which the Heathen Sages have given, all the Examples which they have shown,
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and we may find enough perhaps to shame us, but not that measure of goodness which is required of a Christian.
and we may find enough perhaps to shame us, but not that measure of Goodness which is required of a Christian.
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As Aristides was led to punishment, one spat in his face;
As Aristides was led to punishment, one spat in his face;
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but this disgrace could move him no further than contumeliam contumeliae facere, to revenge this contumely with a jest.
but this disgrace could move him no further than contumeliam contumeliae facere, to revenge this contumely with a jest.
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Socrates rails not at Anytus in prison;
Socrates rails not At Anytus in prison;
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These are great examples, and bear witness to the doctrine of Christ.
These Are great Examples, and bear witness to the Doctrine of christ.
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But Tertullian, at the beginning of his book De Anima, hath past a judicious censure on them, That the Heathen did and suffer'd many things, non de siduciâ compertae veritatis, not from any confidence that this virtue would make them everlastingly happy, sed ex industria consultae aequanimitatis, but from a setled and strong resolution that nothing should drive them to discontent.
But Tertullian, At the beginning of his book De Anima, hath passed a judicious censure on them, That the Heathen did and suffered many things, non de siduciâ compertae veritatis, not from any confidence that this virtue would make them everlastingly happy, sed ex Industria consultae aequanimitatis, but from a settled and strong resolution that nothing should drive them to discontent.
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And this proceeded rather from affectation than from a disposition raised by the celestial discipline and that doctrine which came down from heaven.
And this proceeded rather from affectation than from a disposition raised by the celestial discipline and that Doctrine which Come down from heaven.
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Munit nos Christus adversùs diaboli latitudines; Munit nos Christus adversùs Diaboli latitudines;
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The Gospel of Christ is a fense to keep us from these latitudes and expatiations and extravagancies,
The Gospel of christ is a fence to keep us from these latitudes and expatiations and extravagancies,
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and discovers the danger of those actions which the Heathen approved for virtuous.
and discovers the danger of those actions which the Heathen approved for virtuous.
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But what talk we of the Heathen, quorum religio pro certo non est, cùm Dei eorum non sint pro certo, who, being not well assured of their Gods, must needs also be as uncertain and unstable in their religion? This doctrine of Forgiveness of sins was not understood of those who were domestica Dei gens, the peculiar and familiar people of God, to whom he gave his statutes and testimonies,
But what talk we of the Heathen, quorum Religio Pro certo non est, cùm Dei Their non sint Pro certo, who, being not well assured of their God's, must needs also be as uncertain and unstable in their Religion? This Doctrine of Forgiveness of Sins was not understood of those who were Domestica Dei gens, the peculiar and familiar people of God, to whom he gave his statutes and testimonies,
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and who were entrusted with his Oracles. The Jews indeed do challenge the commandments of God tanquam propria & haereditaria, saith Hilary,
and who were Entrusted with his Oracles. The jews indeed do challenge the Commandments of God tanquam propria & haereditaria, Says Hilary,
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as proper to them, and their peculiar inheritance;
as proper to them, and their peculiar inheritance;
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but yet they never understood this command of Christ, To forgive an enemy. Whatsoever Moses required of the Jew that doth Christ exact of the Christian,
but yet they never understood this command of christ, To forgive an enemy. Whatsoever Moses required of the Jew that does christ exact of the Christian,
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and more, more Patience, more Compassion, more Tenderness to our enemy, because the heavenly promises are more clearly proposed in the Gospel than they were under the Law.
and more, more Patience, more Compassion, more Tenderness to our enemy, Because the heavenly promises Are more clearly proposed in the Gospel than they were under the Law.
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Multa sunt facienda, non jubente lege, sed liberâ charitate, saith St. Augustine;Multa sunt facienda, non jubente lege, sed liberâ charitate, Says Saint Augustine;
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Many things are to be done, not because the Law commands, but because Charity perswades them;
Many things Are to be done, not Because the Law commands, but Because Charity persuades them;
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quae cùm liceret non impendere, tamen dilectionis causâ impendimus; Many offices are done, which we do out of love, not upon command;Quae cùm liceret non impendere, tamen dilectionis causâ impendimus; Many Offices Are done, which we do out of love, not upon command;
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when as Love it self is a command.
when as Love it self is a command.
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Behold, saith our Saviour, I give unto you a new command, that you love one another. Behold, Says our Saviour, I give unto you a new command, that you love one Another.
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When Volusian urgeth the objection of Julian, That Christianity stands in opposition to polity and government, the Father replyeth by parallelling of a sentence of Salust with those precepts of our Saviour.
When Volusian urges the objection of Julian, That Christianity Stands in opposition to polity and government, the Father Replieth by paralleling of a sentence of Sallust with those Precepts of our Saviour.
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not to excite and provoke but to bound their malice.
not to excite and provoke but to bound their malice.
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Romanos Remp. ex parva magnam fecisse, quòd acceptâ injuriâ ignoscere quà m prosequi maluerint, That the Romans had raised themselves to that greatness, not by revenge, but by forgiving injuries.Romanos Remp. ex parva magnam To have made, quòd acceptâ injuriâ ignoscere quà m prosequi maluerint, That the Roman had raised themselves to that greatness, not by revenge, but by forgiving injuries.
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We know there is a righteousness most proper to the Gospel, which the Jew for the most part saw but darkly and in a cloud,
We know there is a righteousness most proper to the Gospel, which the Jew for the most part saw but darkly and in a cloud,
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even that righteousness of Faith which justifies an unrighteous person.
even that righteousness of Faith which Justifies an unrighteous person.
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And indeed in this very respect, as the Christian hath more day and light, more helps,
And indeed in this very respect, as the Christian hath more day and Light, more helps,
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than the Jew, so his task should be greater. Our Saviour hath told us, Of him that hath much much shall be required.
than the Jew, so his task should be greater. Our Saviour hath told us, Of him that hath much much shall be required.
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To forgive our enemies is a Condition and a Law, and lies heavier upon us than it did upon the Jew.To forgive our enemies is a Condition and a Law, and lies Heavier upon us than it did upon the Jew.
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Lex ligat, a Law is an obligation:Lex Lies, a Law is an obligation:
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and therefore, where it binds not, it is not a Law, but where it is proposed as a Law, it binds.
and Therefore, where it binds not, it is not a Law, but where it is proposed as a Law, it binds.
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When God saw the Jews would not be kept within those bounds in which his wisdom first had set them, he was pleased so far to condescend as to give them line,
When God saw the jews would not be kept within those bounds in which his Wisdom First had Set them, he was pleased so Far to condescend as to give them line,
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least too strict a curb and charge might have enraged them. Yet in all those tolerations his will did shew it self, and did shine forth.
lest too strict a curb and charge might have enraged them. Yet in all those tolerations his will did show it self, and did shine forth.
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Even the very Permission was a commentary upon it self.
Even the very Permission was a commentary upon it self.
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In that he did forbid them to practice Usury upon their brethren, he gave them a fair intimation that it was far better not to practice it on strangers.
In that he did forbid them to practice Usury upon their brothers, he gave them a fair intimation that it was Far better not to practice it on Strangers.
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When he gave them leave upon slight occasions to put-away their wives, he made a kind of exposition upon that Law, saith St. Augustine, in that he commanded them also first to give them a bill of divorce.
When he gave them leave upon slight occasions to put-away their wives, he made a kind of exposition upon that Law, Says Saint Augustine, in that he commanded them also First to give them a bill of divorce.
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For he doth not say, Let whosoever will put away his wife, but in a manner tells them he would not have them do it,
For he does not say, Let whosoever will put away his wife, but in a manner tells them he would not have them do it,
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though it were permitted, cùm hanc interposuerit moram, when by making this delay he gave them time of deliberation, that so their wrath might be appeased before the bill was writ.
though it were permitted, cùm hanc interposuerit moram, when by making this Delay he gave them time of deliberation, that so their wrath might be appeased before the bill was writ.
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Besides, they were first to go unto the Scribes;
Beside, they were First to go unto the Scribes;
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to whom alone it was lawful to write the Hebrew letters, as St. Augustine tells us;
to whom alone it was lawful to write the Hebrew letters, as Saint Augustine tells us;
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who were men of great wisdom, and interpreters of the Law, men famous for their piety and justice; that they might dissuade them.
who were men of great Wisdom, and Interpreters of the Law, men famous for their piety and Justice; that they might dissuade them.
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Lastly, for that law of Retaliation, it was permitted, not as if it were good, but for avoiding of greater evil, ut furoris non fomes, sed limes, saith St. Augustine;
Lastly, for that law of Retaliation, it was permitted, not as if it were good, but for avoiding of greater evil, ut Furoris non fomes, sed limes, Says Saint Augustine;
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but for it took a pecuniary mulct: Which was also practiced amongst the Romans, as Favorinus observes in Gellius.
but for it took a pecuniary mulct: Which was also practiced among the Roman, as Favorinus observes in Gellius.
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For God did not approve of these as commendable to be done, but permitted them as lawful for them who would not endure a sharper bit to be put into their mouths.
For God did not approve of these as commendable to be done, but permitted them as lawful for them who would not endure a sharper bit to be put into their mouths.
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For even this law of Forgiving every man his trespasses in equity concerned them as well as us;
For even this law of Forgiving every man his Trespasses in equity concerned them as well as us;
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but the permission and dispensation doth not concern us, as it did them.
but the permission and Dispensation does not concern us, as it did them.
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Between the Precepts of Christ and these Permissions there is no repugnancy, but a diversity only.
Between the Precepts of christ and these Permissions there is no repugnancy, but a diversity only.
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For he that shall not put away his wife, he that shall remit a private injury, is so far from doing any thing against the Law, that he doth that which the Law especially intends.
For he that shall not put away his wife, he that shall remit a private injury, is so Far from doing any thing against the Law, that he does that which the Law especially intends.
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The very Heathen could tell us, aliqua esse quae non oportet fieri, etiamsi licet, that there be some things which indeed may lawfully be done,
The very Heathen could tell us, Any esse Quae non oportet fieri, Even if licet, that there be Some things which indeed may lawfully be done,
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but it is far better and more praise-worthy not to do them.
but it is Far better and more praiseworthy not to do them.
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And therefore God often chargeth the Jews with the hardness of their hearts, calls them a stubborn and stiffnecked people, and by many tokens made it evident that he did not approve of that which he did permit.
And Therefore God often charges the jews with the hardness of their hearts, calls them a stubborn and Stiffnecked people, and by many tokens made it evident that he did not approve of that which he did permit.
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He forbids them to hate their brother in their heart.
He forbids them to hate their brother in their heart.
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He commands them to do many common offices to their enemy, to bring back his oxe that went astray, to help him whose asselyeth under his burden, and the like.
He commands them to do many Common Offices to their enemy, to bring back his ox that went astray, to help him whose asselyeth under his burden, and the like.
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He permits Revenge, but of lighter injuries; and of greater, only by the hand of the Magistrate.
He permits Revenge, but of lighter injuries; and of greater, only by the hand of the Magistrate.
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And, had they been capable, he would have yet shewed them a more excellent way.
And, had they been capable, he would have yet showed them a more excellent Way.
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I leave this point, and come to speak of our third and last reason why our Saviour annexed this Condition to this Petition, and enforced it afterwards.
I leave this point, and come to speak of our third and last reason why our Saviour annexed this Condition to this Petition, and Enforced it afterwards.
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It is indeed the nature of Flesh and Bloud, to be exasperated and enraged by injuries, and to thirst after revenge.
It is indeed the nature of Flesh and Blood, to be exasperated and enraged by injuries, and to thirst After revenge.
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But Christians have learnt a quite contrary lesson in the School of their Master, To put-up injuries with patience,
But Christians have learned a quite contrary Lesson in the School of their Master, To put-up injuries with patience,
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and to requite them with courtesies;
and to requite them with courtesies;
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To love their greatest enemies, and to pray for them who make it their business to seek and to work their destruction.
To love their greatest enemies, and to pray for them who make it their business to seek and to work their destruction.
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This our Saviour hath taught his followers both by his precept and example;
This our Saviour hath taught his followers both by his precept and Exampl;
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this we oblige our selves to perform as oft as in this Prayer we beg forgiveness of our sins.
this we oblige our selves to perform as oft as in this Prayer we beg forgiveness of our Sins.
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and dream of heaven when we are entring the very gates of hell.
and dream of heaven when we Are entering the very gates of hell.
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This lesson the primitive Christians had well learnt, and still observed. And nothing was of greater avail both to themselves, and to their profession, than this.
This Lesson the primitive Christians had well learned, and still observed. And nothing was of greater avail both to themselves, and to their profession, than this.
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Hereby they overcame their enemies, and possessed their own souls; in prison they found liberty; in the greatest storms, a clam;
Hereby they overcame their enemies, and possessed their own Souls; in prison they found liberty; in the greatest storms, a clam;
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in torments and death, hope and joy. Meekness and Patience made them in all their trials, and sufferings more than conquerers.
in torments and death, hope and joy. Meekness and Patience made them in all their trials, and sufferings more than conquerors.
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Neither was the observation of this rule advantageous to Christians alone, but also to Christianity it self, which got ground by this means, took root, and spread exceedingly.
Neither was the observation of this Rule advantageous to Christians alone, but also to Christianity it self, which god ground by this means, took root, and spread exceedingly.
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Crudelitas vestra illecebra est magis, saith a Father;Crudelitas Vestra illecebra est magis, Says a Father;
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your cruelty, whereby you seek to destroy us, is a kind of invitation to draw-on more company,
your cruelty, whereby you seek to destroy us, is a kind of invitation to draw-on more company,
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and to make us more numerous. The more you cut us down, we grow-up the faster;
and to make us more numerous. The more you Cut us down, we grow-up the faster;
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and the more you lop-off our branches, the more they multiply; and by driving us out of the world, you plant new colonies of Christians:
and the more you lop-off our branches, the more they multiply; and by driving us out of the world, you plant new colonies of Christians:
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For our Bloud is as seed which will bring-forth an hundred-fold.
For our Blood is as seed which will bring-forth an hundredfold.
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The blessed Martyrs knowing this, when they were led to death, did not onely forgive their enemies, but pray for them;
The blessed Martyrs knowing this, when they were led to death, did not only forgive their enemies, but pray for them;
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not onely pray for them, but give them thanks. NONLATINALPHABET, saith Justine Martyr; Lucius replied not, but thanked them.
not only pray for them, but give them thanks., Says Justin Martyr; Lucius replied not, but thanked them.
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And thus those torments which were invented to restore Paganisme, did much weaken it, and strengthen Christianity, every martyr,
And thus those torments which were invented to restore Paganism, did much weaken it, and strengthen Christianity, every martyr,
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like Samson, killing more Idolaters at his death than he did in his life. VIDE UT SE INVICEM DILIGUNT, See how they love one another, was a strong motive,
like samson, killing more Idolaters At his death than he did in his life. VIDE UT SEE INVICEM LOVE, See how they love one Another, was a strong motive,
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but, See how they forgive their enemies, and pray for their persecutors, was a stronger, a plain convincement, which prevailed with the wisest men, with great men,
but, See how they forgive their enemies, and pray for their persecutors, was a Stronger, a plain convincement, which prevailed with the Wisest men, with great men,
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and sometimes with the executioners themselves. Non omnia potest potentia; potentior est patientia; What Power cannot do, that Patience absolves.
and sometime with the executioners themselves. Non omnia potest potentia; potentior est patientia; What Power cannot do, that Patience absolves.
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And this is the onely strength and power that a Christian hath, with which he subdues his enemies,
And this is the only strength and power that a Christian hath, with which he subdues his enemies,
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and makes a way to victory by death it self, and gains a crown against all opposition.
and makes a Way to victory by death it self, and gains a crown against all opposition.
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We might expect perhaps that God should break the jaws of the ungodly, and rise-up against those who rise-up against us;
We might expect perhaps that God should break the Jaws of the ungodly, and rise-up against those who rise-up against us;
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that he should send divers sorts of flies to devour them, and frogs to destroy them;
that he should send diverse sorts of flies to devour them, and frogs to destroy them;
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that he should knock-off their chariot-wheels, that they might drive but heavily after us, and at last put them to utter confusion.
that he should knock-off their Chariot wheels, that they might drive but heavily After us, and At last put them to utter confusion.
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For Patience, if we will take it up and use it, will be our Angelus custos; our Angel to protect us,
For Patience, if we will take it up and use it, will be our Angelus custos; our Angel to Pact us,
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and lead us through the enemies land to that city which we would come to. If we observe the condition here, there be more with us than against us.
and led us through the enemies land to that City which we would come to. If we observe the condition Here, there be more with us than against us.
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And by yielding we may overcome;
And by yielding we may overcome;
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by forgiving an enemy, not only conquer him, but make him ours, that he may praise God in the day of visitation.
by forgiving an enemy, not only conquer him, but make him ours, that he may praise God in the day of Visitation.
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I have in another place spoken at large upon these three Questions; 1. What Debts we must forgive our brother;
I have in Another place spoken At large upon these three Questions; 1. What Debts we must forgive our brother;
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2. How we must forgive them; 3. What dependance there is between Gods Forgiving of us and our Forgiving one another. I shall forbear to repeat;
2. How we must forgive them; 3. What dependence there is between God's Forgiving of us and our Forgiving one Another. I shall forbear to repeat;
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but will only add a word or two, and conclude.
but will only add a word or two, and conclude.
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You will say perhaps, This is durus sermo, a very hard Condition, That no Forgiveness of sins is to be expected unless we forgive all debts. It is true, it is so;
You will say perhaps, This is Durus sermon, a very hard Condition, That no Forgiveness of Sins is to be expected unless we forgive all debts. It is true, it is so;
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but to such only who so dote on the world that they grow vile to themselves;
but to such only who so dote on the world that they grow vile to themselves;
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not to them whose conversation is not in earth, but in heaven. Totum durum est quicquid imperatur invitis, saith Salvian;
not to them whose Conversation is not in earth, but in heaven. Totum durum est quicquid imperatur invitis, Says Salvian;
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Every thing is hard and difficult to an unwilling mind.
Every thing is hard and difficult to an unwilling mind.
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Covetous and Ambitious men had rather mend the Law than their lives, and hate the precepts rather than their sins.
Covetous and Ambitious men had rather mend the Law than their lives, and hate the Precepts rather than their Sins.
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But what if the Condition were in it self hard, and did not onely appear so to flesh and bloud? What though I did loose by it my good name, my peace, my possessions? Yet minora incommoda praemiis; the Condition is not so hard as the reward is great.
But what if the Condition were in it self hard, and did not only appear so to Flesh and blood? What though I did lose by it my good name, my peace, my possessions? Yet Minor Incommoda praemiis; the Condition is not so hard as the reward is great.
p-acp q-crq cs dt n1 vbdr p-acp pn31 n1 av-j, cc vdd xx av-j vvi av p-acp n1 cc n1? q-crq cs pns11 vdd vvi p-acp pn31 po11 j n1, po11 n1, po11 n2? av fw-la fw-it fw-la; dt n1 vbz xx av av-j c-acp dt n1 vbz j.
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These incommodations are nothing in respect of that peace and plenty which they purchase. Durum, grande, difficile; sed magna sunt praemia;
These incommodations Are nothing in respect of that peace and plenty which they purchase. Durum, Grande, difficile; sed Magna sunt praemia;
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It is hard to forgive all debts; but without this no cancelling of our own. It is a sad and heavy Condition laid upon sinful man;
It is hard to forgive all debts; but without this no cancelling of our own. It is a sad and heavy Condition laid upon sinful man;
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but without this, without shedding of our bloud, without emptying our selves of all rancour and desire of revenge, there is no Remission of sins.
but without this, without shedding of our blood, without emptying our selves of all rancour and desire of revenge, there is no Remission of Sins.
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To stir us up to the performance of this Condition, let us consider that this virtue of Forgiving others is never alone.
To stir us up to the performance of this Condition, let us Consider that this virtue of Forgiving Others is never alone.
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It supposeth Faith, which is sigillum bonorum operum, as Chrysologus calls it, the seal to every good work, to make it current and authentick.
It Supposeth Faith, which is sigillum Bonorum Operum, as Chrysologus calls it, the seal to every good work, to make it current and authentic.
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He whose mind is thus subact as to bear another mans burden, to raise up virtue out of the ruines of himself,
He whose mind is thus subact as to bear Another men burden, to raise up virtue out of the ruins of himself,
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and create out of injury and contempt, cannot be far from the kingdom of heaven, nor destitute of those sacrifices wherewith God is well pleased.
and create out of injury and contempt, cannot be Far from the Kingdom of heaven, nor destitute of those Sacrifices wherewith God is well pleased.
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Not that we affirm or absolutely determine that there is nothing more required than a mind thus tender, soft, and equally poysed:
Not that we affirm or absolutely determine that there is nothing more required than a mind thus tender, soft, and equally poised:
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But we rather suppose that all other virtues are joyned with it. Which though it be not necessary, yet is it very probable.
But we rather suppose that all other Virtues Are joined with it. Which though it be not necessary, yet is it very probable.
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For these two, To be covetous, or luxurious, or wanton, and To be ready to forgive, Cannot lodge in the same breast.
For these two, To be covetous, or luxurious, or wanton, and To be ready to forgive, Cannot lodge in the same breast.
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For we see Prodigality as well as Covetousness, is the whetstone to our Anger, and makes it keen and sharp.
For we see Prodigality as well as Covetousness, is the whetstone to our Anger, and makes it keen and sharp.
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The wisdom which is from above is first pure, then peacable, gentle, easie to be entreated, full of good fruits, saith St. James.The Wisdom which is from above is First pure, then peaceable, gentle, easy to be entreated, full of good fruits, Says Saint James.
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And the Charity which forgiveth trespasses, beareth all things, believeth all things, hopeth all things, and doth nothing unseemly: For the mind of the compassionate is like the Heavens:
And the Charity which forgiveth Trespasses, bears all things, Believeth all things, Hopes all things, and does nothing unseemly: For the mind of the compassionate is like the Heavens:
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Semper illic serenum est; There is continual serenity, and a perpetual day there.Semper illic Serene est; There is continual serenity, and a perpetual day there.
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He is as Wax, fit to receive any character or impression of Goodness, and retain it.
He is as Wax, fit to receive any character or impression of goodness, and retain it.
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He is a fit object for Gods benefits to work upon.
He is a fit Object for God's benefits to work upon.
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He is melted at the light of Gods countenance, and yields at the very sight of his hammer:
He is melted At the Light of God's countenance, and yields At the very sighed of his hammer:
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And if the beams of that light, his sweet insinuations and instructions, fall upon him, they fall not as upon a wave of the Sea, tost with the wind and carried about, where the impression must needs be flitting and vanishing,
And if the beams of that Light, his sweet insinuations and instructions, fallen upon him, they fallen not as upon a wave of the Sea, tossed with the wind and carried about, where the impression must needs be flitting and vanishing,
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and the reflexion wavering and unequal; but, as upon a still and quiet cloud, the reflexion is equal and glorious.
and the reflection wavering and unequal; but, as upon a still and quiet cloud, the reflection is equal and glorious.
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And this reflexion is nothing else but the image of God, according to which we are renewed.
And this reflection is nothing Else but the image of God, according to which we Are renewed.
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In our Compassion and Longsuffering, in our Forgiveness of our brethren, we present unto God his own image;
In our Compassion and Long-suffering, in our Forgiveness of our brothers, we present unto God his own image;
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monetam ipsius inscriptam nomine, hominem misericordem, a merciful man, a piece of mony taken out of his own mint, stampt with his own mark and character, with his own image and superscription.monetam Himself inscriptam nomine, hominem misericordem, a merciful man, a piece of money taken out of his own mint, stamped with his own mark and character, with his own image and superscription.
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And when he makes-up his jewels, his special treasure, as the Prophet Malachy speaks, he will acknowledge them for his own,
And when he makes-up his Jewels, his special treasure, as the Prophet Malachy speaks, he will acknowledge them for his own,
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and will spare them as a man spareth his own son which serveth him.
and will spare them as a man spares his own son which serves him.
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Then Mercy shall rejoice and triumph against Justice, and open the gates of heaven to those who opened the bowels of Compassion to their brethren.
Then Mercy shall rejoice and triumph against justice, and open the gates of heaven to those who opened the bowels of Compassion to their brothers.
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and my Joy is mad, all is from the Will.
and my Joy is mad, all is from the Will.
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Then for that Charity which covered our brothers trespasses, we shall have a robe of righteousness to cover ours;
Then for that Charity which covered our Brother's Trespasses, we shall have a robe of righteousness to cover ours;
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for curses we shall have blessing; for a prison, heaven; and for disgrace, a crown.
for curses we shall have blessing; for a prison, heaven; and for disgrace, a crown.
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Then we shall feel the power of this virtue, and how prevalent it is with God.
Then we shall feel the power of this virtue, and how prevalent it is with God.
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Then as we have manifested our selves to be his children by performance of this Condition,
Then as we have manifested our selves to be his children by performance of this Condition,
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so will he manifest himself a Father in removing our transgressions from us as far as the East is from the West.
so will he manifest himself a Father in removing our transgressions from us as Far as the East is from the West.
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And as a father pitieth his children, So will the Lord pity those who have been pitiful and merciful to their brethren.
And as a father Pitieth his children, So will the Lord pity those who have been pitiful and merciful to their brothers.
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Now to this Father of mercies, the God of all comfort, be all honour and glory for ever.
Now to this Father of Mercies, the God of all Comfort, be all honour and glory for ever.
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The One and Fourtieth SERMON. PART. I. MATTH. VI. 13. And lead us not into tentation; but deliver us from evil.
The One and Fortieth SERMON. PART. I. MATTHEW. VI. 13. And led us not into tentation; but deliver us from evil.
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BEfore we make a full discovery, or enter upon a just exposition of this Petition, we shall first observe the order and connexion which is between these two, between REMITTE, Forgive us our trespasses, and NE INDUCAS, Lead us not into tentation;
BEfore we make a full discovery, or enter upon a just exposition of this Petition, we shall First observe the order and connexion which is between these two, between REMIT, Forgive us our Trespasses, and NE INDUCAS, Led us not into tentation;
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as Travellers, which hasten to their journeys end, yet take notice of every remarkable object in their way.
as Travellers, which hasten to their journeys end, yet take notice of every remarkable Object in their Way.
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After we have deprecated the greatest evil, that evil of Sin, which entitleth us to an everlasting curse, we here deprecate the least evil,
After we have deprecated the greatest evil, that evil of since, which entitleth us to an everlasting curse, we Here deprecate the least evil,
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even the occasion of evil, which may lead unto it.
even the occasion of evil, which may led unto it.
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And being unfettered by a plenary indulgence from a merciful Father, we are afraid of those shackles with which we were formerly bound.
And being unfettered by a plenary indulgence from a merciful Father, we Are afraid of those shackles with which we were formerly bound.
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FORGIVE US OUR SINS: Hoc omnia optanda complectitur; This comprehends all the happiness of a Christian.FORGIVE US OUR SINS: Hoc omnia optanda complectitur; This comprehends all the happiness of a Christian.
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This is the centre wherein all our hopes and desires are at rest. What can a Christian desire more? Yes;
This is the centre wherein all our hope's and Desires Are At rest. What can a Christian desire more? Yes;
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unum adhuc superest; there is one thing more;Unum Adhoc superest; there is one thing more;
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Not to sin any more, to abstein from all appearance of sin, and, as good Captains use, not to be so confident of a truce, of that peace of conscience which is sealed unto us by Remission of sins, as not to prepare our selves for war, quod, etiamsi non geritur, indictum est, which,
Not to sin any more, to abstain from all appearance of since, and, as good Captains use, not to be so confident of a truce, of that peace of conscience which is sealed unto us by Remission of Sins, as not to prepare our selves for war, quod, Even if non geritur, indictum est, which,
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though battle be not offered, is denounced against us. And this is the condition of every Christian.
though battle be not offered, is denounced against us. And this is the condition of every Christian.
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He must leave off sin before he can be forgiven;
He must leave off since before he can be forgiven;
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and when he is forgiven, he must fly from it as from a Serpent which hath stung him;
and when he is forgiven, he must fly from it as from a Serpent which hath stung him;
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startle at the very sight and thought of it;
startle At the very sighed and Thought of it;
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prepare and arm himself against those tentations which may engage him, and make him stand in need of a second Forgiveness;
prepare and arm himself against those tentations which may engage him, and make him stand in need of a second Forgiveness;
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which may wheel and circle him about from the love of Sin to the desire of Pardon,
which may wheel and circle him about from the love of since to the desire of Pardon,
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and from Pardon to Sin again, till he can neither ask pardon nor sin any more.
and from Pardon to since again, till he can neither ask pardon nor since any more.
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In this order these two Petitions stand. Remission of sins goes before; but is not alone.
In this order these two Petitions stand. Remission of Sins Goes before; but is not alone.
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It is first REMITTE, Forgive us, and then NE INDUCAS, Lead us not into tentation. REMITTE is not all;
It is First REMIT, Forgive us, and then NE INDUCAS, Led us not into tentation. REMIT is not all;
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all is not Forgiveness: We must pray also to be strengthned against tentations; plead at the barr for this consequent Mercy, that takes away sin;
all is not Forgiveness: We must pray also to be strengthened against tentations; plead At the bar for this consequent Mercy, that Takes away since;
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and co-operate with preventing Mercy, which may quite abolish it. And with these we shall exercise your Devotion at this time.
and cooperate with preventing Mercy, which may quite Abolah it. And with these we shall exercise your Devotion At this time.
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First, before Remission, before we are reconciled to God, we are no better then the Devils mark, at which he shoots his fiery darts:
First, before Remission, before we Are reconciled to God, we Are no better then the Devils mark, At which he shoots his fiery darts:
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We are a prey for this Fox and this Lion, who will first deceive, and then devour us.
We Are a prey for this Fox and this lion, who will First deceive, and then devour us.
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Though we avoid divers tentations, though we yield not when he flatters in some pleasing allurement,
Though we avoid diverse tentations, though we yield not when he flatters in Some pleasing allurement,
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though we tremble not when he roars in the terrours of some biting affliction, though we stand strong against all his assaults,
though we tremble not when he roars in the terrors of Some biting affliction, though we stand strong against all his assaults,
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yet those sins which we have already committed will sink us. Not that I think that all the actions of a person not justified are sins;
yet those Sins which we have already committed will sink us. Not that I think that all the actions of a person not justified Are Sins;
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or that in this state he can do nothing which can please God or be accepted with him;
or that in this state he can do nothing which can please God or be accepted with him;
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or that his best works are venial sins, as Luther, or an abomination unto God, as Calvin hath taught;
or that his best works Are venial Sins, as Luther, or an abomination unto God, as calvin hath taught;
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that his Prayers, his Alms, his Patience, his Meekness, his moral Honesty, are mortal sins, as the Schools too boldly have determined;
that his Prayers, his Alms, his Patience, his Meekness, his moral Honesty, Are Mortal Sins, as the Schools too boldly have determined;
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that whilst he remains unreconciled, he offends God not only by his sins, but by his virtues, by Temperance as well as by Riot, by Hearing the Word as well as by Contemning it, by doing Good as well as by doing Evil. For he who hath publisht the rule,
that while he remains unreconciled, he offends God not only by his Sins, but by his Virtues, by Temperance as well as by Riot, by Hearing the Word as well as by Contemning it, by doing Good as well as by doing Evil. For he who hath published the Rule,
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and as it were imprinted his will in his Law, cannot be offended with that action which is answerable to that rule.
and as it were imprinted his will in his Law, cannot be offended with that actium which is answerable to that Rule.
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He who hath endued us with Reason, cannot be displeased with his creature when he doth operam dare rationi, as Augustine speaks, make use of that talent which he hath given,
He who hath endued us with Reason, cannot be displeased with his creature when he does Operam Dare Rationi, as Augustine speaks, make use of that talon which he hath given,
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and walk by that light which he hath kindled in his soul.
and walk by that Light which he hath kindled in his soul.
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Et quid velit Deus, non quid permitmittat, considerandum, saith Cyprian:Et quid velit Deus, non quid permitmittat, considerandum, Says Cyprian:
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For what is our Reason but a portion from Gods Divine Wisdom, a beam from his infinite Light, which he hath given us not only to procure those things which are necessary for the uses of this life,
For what is our Reason but a portion from God's Divine Wisdom, a beam from his infinite Light, which he hath given us not only to procure those things which Are necessary for the uses of this life,
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but for those actions which may NONLATINALPHABET, as Plato speaks, make us in some degree like unto God. Therefore even Heathens themselves have acknowledged that Life and Reason are given to Men to this end, NONLATINALPHABET, that we may follow God.
but for those actions which may, as Plato speaks, make us in Some degree like unto God. Therefore even heathens themselves have acknowledged that Life and Reason Are given to Men to this end,, that we may follow God.
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Now so far as we follow him, so near are we to him. And though he be angry with that person who hath not sued out his pardon, yet he loveth his virtues.
Now so Far as we follow him, so near Are we to him. And though he be angry with that person who hath not sued out his pardon, yet he loves his Virtues.
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Though he will not know him, not acknowledge him to be his, yet he doth not frown upon those actions in which he resembles him.
Though he will not know him, not acknowledge him to be his, yet he does not frown upon those actions in which he resembles him.
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He is not angry with his Patience, his Fidelity, his Truth, but with those his sins which make him guilty of eternal death.
He is not angry with his Patience, his Fidis, his Truth, but with those his Sins which make him guilty of Eternal death.
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For suppose a Christian that believes be of a wicked, and an Infidel of an honest conversation, certainly of the two the Infidel is nearest to the kingdom of heaven. No:
For suppose a Christian that believes be of a wicked, and an Infidel of an honest Conversation, Certainly of the two the Infidel is nearest to the Kingdom of heaven. No:
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These actions of piety are not sins, but they are not conducible to eternal life. They have their reward, but not that reward which is laid up for the righteous. The Law is broken:
These actions of piety Are not Sins, but they Are not conducible to Eternal life. They have their reward, but not that reward which is laid up for the righteous. The Law is broken:
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and all the works, I do not say, of all the virtuous Heathens, but of all the Saints, of all the Martyrs, that have ever been, cannot satisfie for the least breach of the Law, no more than a Traytor can redeem his treason against the King by giving of alms,
and all the works, I do not say, of all the virtuous heathens, but of all the Saints, of all the Martyrs, that have ever been, cannot satisfy for the least breach of the Law, no more than a Traitor can Redeem his treason against the King by giving of alms,
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or, which is more, by dying for his country.
or, which is more, by dying for his country.
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For whosoever committeth sin is the servant of sin, to bear not only its heavy burden, but the whip;
For whosoever Committeth since is the servant of since, to bear not only its heavy burden, but the whip;
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not only to be at its beck, and when it says, Do this, to do it;
not only to be At its beck, and when it Says, Do this, to do it;
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but to be punisht for sin, to be lyable to those lashes of conscience and to be reserved in everlasting chains of darkness unto the judgment of the great day.
but to be punished for since, to be liable to those Lashes of conscience and to be reserved in everlasting chains of darkness unto the judgement of the great day.
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He is captive, sold under sin, driven out from the face of God, under the power of that Law which is a killing letter, obnoxious to all the Woes which are denounced against sinners.
He is captive, sold under since, driven out from the face of God, under the power of that Law which is a killing Letter, obnoxious to all the Woes which Are denounced against Sinners.
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And thus he stands till he doth postliminio recipere, recover and receive his liberty, till he be redeemed and brought back again:
And thus he Stands till he does postliminio recipere, recover and receive his liberty, till he be redeemed and brought back again:
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And by justification and free pardon quasi jure postliminii, as by a law of recovery, he is reinstaled into that liberty which he lost,
And by justification and free pardon quasi jure postliminii, as by a law of recovery, he is reinstaled into that liberty which he lost,
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and doth omnia sua recipere, receive all that might be his, his Filiation, his Adoption, his Title to a Kingdome;
and does omnia sua recipere, receive all that might be his, his Filiation, his Adoption, his Title to a Kingdom;
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& putatur semper fuisse in civitate, he is graciously accepted as if he had never been lost,& putatur semper Fuisse in Civitate, he is graciously accepted as if he had never been lost,
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as if he had alwayes been a free denizon of the City of God, and never fled from thence,
as if he had always been a free denizen of the city of God, and never fled from thence,
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as if he had never forfeited his right. His sins are wiped out as if they had never been.
as if he had never forfeited his right. His Sins Are wiped out as if they had never been.
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This we beg in the first place, That we may be reconciled unto God; That being justified we may have peace. But then, in the next place, our Petition is, NE INDUCAT, That he will not lead us into temptation, That we may sin no more. Not that we approve of that error of Jovinian, That after we are baptized,
This we beg in the First place, That we may be reconciled unto God; That being justified we may have peace. But then, in the next place, our Petition is, NE INDUCAT, That he will not led us into temptation, That we may sin no more. Not that we approve of that error of Jovinian, That After we Are baptised,
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after we are reconciled unto God, we cannot be tempted by Satan;
After we Are reconciled unto God, we cannot be tempted by Satan;
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and That those who sin were never truly baptized, were baptizati aquâ, non spiritu, baptized with water only,
and That those who since were never truly baptised, were Baptized aquâ, non spiritu, baptised with water only,
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and not with the holy Ghost;
and not with the holy Ghost;
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or That this Petition did belong only to the Catechument, those novices in Christianity which were not yet admitted into the Church, and not to believing Christians.
or That this Petition did belong only to the Catechumen, those Novices in Christianity which were not yet admitted into the Church, and not to believing Christians.
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This error is at large confuted by St. Hierom. For why else those warnings, those preparations, those warlike oppositions against Satan? Why should we say this Prayer at all,
This error is At large confuted by Saint Hieronymus For why Else those Warnings, those preparations, those warlike oppositions against Satan? Why should we say this Prayer At all,
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if after reconcilement there were an impossibility of sinning? But it is impossible only impossibilitate juris, as the Civilians speak;
if After reconcilement there were an impossibility of sinning? But it is impossible only impossibilitate Juris, as the Civilians speak;
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not that it cannot be done, but that it should not be done.
not that it cannot be done, but that it should not be done.
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For thus the Law supposeth obligations to be performances, and that necessarily done which we are bound to do.
For thus the Law Supposeth obligations to be performances, and that necessarily done which we Are bound to do.
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What should be done is done; and it is impossible to be otherwise. When we are iustified, there is mors criminum, and vita virtutum, as St. Cyprian speaks,
What should be done is done; and it is impossible to be otherwise. When we Are justified, there is mors crimen, and vita Virtues, as Saint Cyprian speaks,
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or as the Apostle, we are dead to sin, and alive to righteousness.
or as the Apostle, we Are dead to sin, and alive to righteousness.
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Indeed Justification is nothing else but an action of God, or a certain respect and relation â–ª by which we are acquitted of our sins.
Indeed Justification is nothing Else but an actium of God, or a certain respect and Relation â–ª by which we Are acquitted of our Sins.
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And although it be done without any respect had to good works, yet it is not done without them.
And although it be done without any respect had to good works, yet it is not done without them.
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Although it be not a change from one term to another, from Sin to Holiness, yet is no man justified without this change.
Although it be not a change from one term to Another, from since to Holiness, yet is no man justified without this change.
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Therefore not only Faith but Charity also is required as a condition at their hands who will be saved.
Therefore not only Faith but Charity also is required as a condition At their hands who will be saved.
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But it hath pleased God to justifie us freely by his grace, and to impute, not our Goodness,
But it hath pleased God to justify us freely by his grace, and to impute, not our goodness,
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but Faith, to us for righteousness.
but Faith, to us for righteousness.
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Christus justificat, sed justificabiles; Christ indeed justifies, but not those who make themselves uncapable of his Grace: Christus justificat, sed justificabiles; christ indeed Justifies, but not those who make themselves uncapable of his Grace:
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As Fire burns, but such matter as is combustible; and the Soul animates a sick or crasie body perhaps, but not a carkass.
As Fire burns, but such matter as is combustible; and the Soul animates a sick or crazy body perhaps, but not a carcase.
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So That Faith justifies a sinner, and That Charity doth not justifie, are both true:
So That Faith Justifies a sinner, and That Charity does not justify, Are both true:
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but it is as true, Faith cannot justifie him who loveth not the Lord Jesus Christ in sincerity:
but it is as true, Faith cannot justify him who loves not the Lord jesus christ in sincerity:
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Christus justificat impium, sed poenitentem, Christ justifies a sinner, but a sinner that repents. It is true that the Schools tell us, Justificatio non fit sine interna renovatione; Christus justificat Impious, sed poenitentem, christ Justifies a sinner, but a sinner that repents. It is true that the Schools tell us, Justification non fit sine Interna renovation;
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We cannot be justified without renewing and inward change: But this change doth not justifie us.
We cannot be justified without renewing and inward change: But this change does not justify us.
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Therefore where they enhaunce Good works, and give them a share in our Justification, they do veritatem tenere, non per vera, as Hilary speaks, speak some truth,
Therefore where they enhance Good works, and give them a share in our Justification, they do veritatem tenere, non per vera, as Hilary speaks, speak Some truth,
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but not truly apply it, or rather, as Tertullian speaks, veritatem veritate concutere, shake and overthrow one truth with another. Good works are necessary; they must abound in us;
but not truly apply it, or rather, as Tertullian speaks, veritatem veritate concutere, shake and overthrow one truth with Another. Good works Are necessary; they must abound in us;
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God delights in them, and rewards them:
God delights in them, and rewards them:
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But what concurrence have these with Remission of sins, which is the free gift of God,
But what concurrence have these with Remission of Sins, which is the free gift of God,
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and proceeds from no other fountain but his own Will and infinite Mercy? To bring this home to our present purpose;
and proceeds from no other fountain but his own Will and infinite Mercy? To bring this home to our present purpose;
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Our victory over tentations is neither the cause of Remission of sins, nor yet the necessary effect: Not the cause;
Our victory over tentations is neither the cause of Remission of Sins, nor yet the necessary Effect: Not the cause;
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For what power have the acts of Holiness to abolish the act of one sin which is past,
For what power have the acts of Holiness to Abolah the act of one since which is past,
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and for which we are condemned already? Nor the necessary effect;
and for which we Are condemned already? Nor the necessary Effect;
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For then, when Sin is once forgiven, we could sin no more, nor be lead into tentation. Therefore when we read that the justified person is freed from sin, we must understand that he is free from the guilt of former sins, not from the danger of future;
For then, when since is once forgiven, we could sin no more, nor be led into tentation. Therefore when we read that the justified person is freed from since, we must understand that he is free from the guilt of former Sins, not from the danger of future;
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and in the Fathers, fides est genitrix bonae voluntatis, that Faith is the mother of a good will, we find not what Faith alwayes doth,
and in the Father's, fides est genitrix bonae voluntatis, that Faith is the mother of a good will, we find not what Faith always does,
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but what it should do, and what it is ordeined for, what it would produce if no cross action of ours did intervene to hinder it.
but what it should do, and what it is ordained for, what it would produce if no cross actium of ours did intervene to hinder it.
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In a word, let us not only in our Pater Noster, but in the whole course of our lives, joyn these two Petitions together:
In a word, let us not only in our Pater Noster, but in the Whole course of our lives, join these two Petitions together:
p-acp dt n1, vvb pno12 xx j p-acp po12 fw-la fw-la, p-acp p-acp dt j-jn n1 pp-f po12 n2, vvb d crd n2 av:
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When our sins are forgiven, Let us pray, and labor too, that we be not led into tentation;
When our Sins Are forgiven, Let us pray, and labour too, that we be not led into tentation;
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And that for many reasons, which we must duly weigh and consider, as we tender the welfare and salvation of our souls.
And that for many Reasons, which we must duly weigh and Consider, as we tender the welfare and salvation of our Souls.
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First, Remission and Forgiveness, as it nullifies former sins, so doth it multiply those that follow:
First, Remission and Forgiveness, as it nullifies former Sins, so does it multiply those that follow:
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as it takes away the guilt from the one, so it adds unto the guilt of the other,
as it Takes away the guilt from the one, so it adds unto the guilt of the other,
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and makes Sin over-sinful. We are now Children, and must not speak our former dialect, words cloathed about with Death;
and makes since over-sinful. We Are now Children, and must not speak our former dialect, words clothed about with Death;
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but our language and voice must be Abba, Father; and every action such a one as a Father may look upon and be well pleased.
but our language and voice must be Abba, Father; and every actium such a one as a Father may look upon and be well pleased.
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And this first word of our Nativity, as Cyprian speaks, Our Father which art in heaven, is as a remembrance to put us in mind that we have renounced all carnality,
And this First word of our Nativity, as Cyprian speaks, Our Father which art in heaven, is as a remembrance to put us in mind that we have renounced all carnality,
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and know only our Father which is in heaven. Reatus impii, pium nomen, saith Salvian; A good name is part of the guilt of a wicked man.
and know only our Father which is in heaven. Rheatus Impious, pium Nome, Says Salvian; A good name is part of the guilt of a wicked man.
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Our Religion which we profess will accuse us; and that relation which we have to God will condemn us.
Our Religion which we profess will accuse us; and that Relation which we have to God will condemn us.
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Plutarch said well, I had rather a great deal men should say there were no such man as Plutarch,
Plutarch said well, I had rather a great deal men should say there were no such man as Plutarch,
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than that they should say there was one Plutarch that would eat up his children as soon as they were born,
than that they should say there was one Plutarch that would eat up his children as soon as they were born,
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as the Poets speak of Saturn: as the Poets speak of Saturn:
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And better it were that it should be said we were no Christians, than that we were Christians ready to devour one another, Christians, but adulterers: Christians, but malitious:
And better it were that it should be said we were not Christians, than that we were Christians ready to devour one Another, Christians, but Adulterers: Christians, but malicious:
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the children of God with the teeth of a Lion;
the children of God with the teeth of a lion;
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delighting in those sins which we abjure, and every day committing that for which we beg pardon every day.
delighting in those Sins which we abjure, and every day committing that for which we beg pardon every day.
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This consideration was it, I suppose, that caused divers Christians to do what some of the Fathers have condemned, defer their Baptism.
This consideration was it, I suppose, that caused diverse Christians to do what Some of the Father's have condemned, defer their Baptism.
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And when they were baptized, what a multitude of ceremonies did they use? what prayers? what geniculations? what fastings? what watchings? First they breathed upon them thrice,
And when they were baptised, what a multitude of ceremonies did they use? what Prayers? what geniculations? what Fastings? what watchings? First they breathed upon them thrice,
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and thrice bad Satan avoid, that Christ might enter. Secondly, they exorcised them, that the evil Spirit might depart and give place.
and thrice bade Satan avoid, that christ might enter. Secondly, they exorcised them, that the evil Spirit might depart and give place.
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Then they gave them salt, that their putrid sins might be cleansed. Then they touched their nostrils, and their ears;
Then they gave them salt, that their putrid Sins might be cleansed. Then they touched their nostrils, and their ears;
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They anointed their breasts and their shoulders; They anointed their head, and covered it; They put upon them white apparel;
They anointed their breasts and their shoulders; They anointed their head, and covered it; They put upon them white apparel;
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They laid their hands upon them, that they might receive the grace of the Spirit.
They laid their hands upon them, that they might receive the grace of the Spirit.
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Of all which we may say as Hilary doth of Types, Plus significant quà m agunt, They had more signification than virtue or power,
Of all which we may say as Hilary does of Types, Plus significant quà m Agunt, They had more signification than virtue or power,
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and were intimations, what piety is required of them, who have given up their names unto Christ,
and were intimations, what piety is required of them, who have given up their names unto christ,
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how foul Sin appears in him that is washed, and how dangerous it is after reconcilement.
how foul since appears in him that is washed, and how dangerous it is After reconcilement.
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Now as in the conversation of men we cannot easily judge where Love is true and where it is feigned by a smile,
Now as in the Conversation of men we cannot Easily judge where Love is true and where it is feigned by a smile,
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or by fair language, or by the complement of the tongue or hand;
or by fair language, or by the compliment of the tongue or hand;
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and therefore some opportunity, some danger, must offer it self, by the undertaking of which our friendship is tryed,
and Therefore Some opportunity, Some danger, must offer it self, by the undertaking of which our friendship is tried,
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as Gold is in the fire;
as Gold is in the fire;
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so we cannot judge of Repentance, that it is true, by an exterminated countenance, by the beating of the breast, by the hanging down of the head;
so we cannot judge of Repentance, that it is true, by an exterminated countenance, by the beating of the breast, by the hanging down of the head;
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no, not by our sighs and groans, by our tears and prayers, by our ingemination of DIMITTE NOBIS, Lord, Forgive us;
no, not by our sighs and groans, by our tears and Prayers, by our ingemination of DIMITY NOBIS, Lord, Forgive us;
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which many times are no better than so many complements with God, than the flattery of our lips and hands.
which many times Are no better than so many compliments with God, than the flattery of our lips and hands.
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But when temptations rush-in upon us, when they threaten in afflictions, when they smile upon us in the pleasures of the world;
But when temptations rush-in upon us, when they threaten in afflictions, when they smile upon us in the pleasures of the world;
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then it will appear whether that which was in voto, in our desires, were also in affectu, in our resolution.
then it will appear whither that which was in voto, in our Desires, were also in affectu, in our resolution.
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And if we bear not this tryal, we have no reason to be too confident of our Pardon.
And if we bear not this trial, we have no reason to be too confident of our Pardon.
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Again, if we sue for pardon of sin, and then sin afresh, we become more inclinable to sin then we were before.
Again, if we sue for pardon of since, and then sin afresh, we become more inclinable to sin then we were before.
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It is more easie to abstein from the pleasures of Sin before we have tasted them then it will be afterwards,
It is more easy to abstain from the pleasures of since before we have tasted them then it will be afterwards,
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as its harder to remain a widow then to continue a virgin, harder not to look back toward Sodom after one hath left it,
as its harder to remain a widow then to continue a Virgae, harder not to look back towards Sodom After one hath left it,
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then it would have been to have kept out of it at first.
then it would have been to have kept out of it At First.
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That which is once done hath some affinity with that which is done often, and that which is done often is near to that which is done alwayes.
That which is once done hath Some affinity with that which is done often, and that which is done often is near to that which is done always.
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God indeed in Scripture is said to harden mens hearts, and some be very forward to urge those Texts;
God indeed in Scripture is said to harden men's hearts, and Some be very forward to urge those Texts;
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yet Induration is the proper and natural effect of continuance in sin.
yet Induration is the proper and natural Effect of Continuance in since.
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For every man, saith Basil, is shaped and formed and configured as it were to the common actions of his life,
For every man, Says Basil, is shaped and formed and configured as it were to the Common actions of his life,
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whether they be good or evil. whither they be good or evil.
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flee one tentation, and yet not be driven upon another.
flee one tentation, and yet not be driven upon Another.
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Long continuance in sin causeth that which Theodoret calleth NONLATINALPHABET, a reverberating heart, an heart which is as marble to all the threatnings and promises of God;
Long Continuance in since Causes that which Theodoret calls, a reverberating heart, an heart which is as Marble to all the threatenings and promises of God;
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it worketh in the sinner that difficulty and inability of resisting tentations that he becomes even a devil to himself, and will fall without them.
it works in the sinner that difficulty and inability of resisting tentations that he becomes even a Devil to himself, and will fallen without them.
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And this may seem to fall as a just judgment of God on those who fix their eyes so steddily upon the Mercy-seat that they quite forget the two Tables;
And this may seem to fallen as a just judgement of God on those who fix their eyes so steadily upon the Mercy-seat that they quite forget the two Tables;
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who are all for the REMITTE, but not at all for the NE INDUCAS; very earnest for Remission of sins,
who Are all for the REMIT, but not At all for the NE INDUCAS; very earnest for Remission of Sins,
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but faint and backward in resisting Tentations;
but faint and backward in resisting Tentations;
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I will not deliver it as a positive truth, but it is good for us to cast an eye of jealousie upon it as if it were so, That there may be a measure of sins which being once full God will expect no longer;
I will not deliver it as a positive truth, but it is good for us to cast an eye of jealousy upon it as if it were so, That there may be a measure of Sins which being once full God will expect no longer;
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a certain period of time, when he will neither comfort us with his Mercy, nor assist us with his Grace,
a certain Period of time, when he will neither Comfort us with his Mercy, nor assist us with his Grace,
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but deliver us up to Satan, to his buffetings and siftings, to his craft and malice;
but deliver us up to Satan, to his buffetings and siftings, to his craft and malice;
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deliver us up to Sin and to the Occasions of Sin;
deliver us up to since and to the Occasions of since;
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that having held-out his hand all the day, as the Prophet speaks, he will now call them in again,
that having held-out his hand all the day, as the Prophet speaks, he will now call them in again,
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and, as we mockt his patience, laugh at our calamity. It is a sign of a pious mind to fear sometimes where no fear is,
and, as we mocked his patience, laugh At our calamity. It is a Signen of a pious mind to Fear sometime where no Fear is,
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and even in plano, in the plainest way, to suppose there may be a block to stumble at.
and even in plano, in the Plainest Way, to suppose there may be a block to Stumble At.
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If it be not true it is a wholsome meditation to think the measure of our sin is so near full that the next sin we commit may fill it;
If it be not true it is a wholesome meditation to think the measure of our since is so near full that the next since we commit may fill it;
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that there is a Rubicon set, as to Caesar, which if thou pass thou art proclaimed a Traitor;
that there is a Rubicon Set, as to Caesar, which if thou pass thou art proclaimed a Traitor;
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a river Kidron, as to Shimei, which if thou go over, thou shalt dye, thy bloud shall be upon thine own head.
a river Kidron, as to Shimei, which if thou go over, thou shalt die, thy blood shall be upon thine own head.
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Now is the acceptable hour, now is the day of salvation; Now is the acceptable hour, now is the day of salvation;
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and if thou art so dazled with the beauty of Mercy that thou canst not see death in a Tentation, horror upon Sin to morrow will be too late. and if thou art so dazzled with the beauty of Mercy that thou Canst not see death in a Tentation, horror upon since to morrow will be too late.
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And here in the last place, as the case stands with us, we have as much reason to be afraid of Mercy as of a Tentation,
And Here in the last place, as the case Stands with us, we have as much reason to be afraid of Mercy as of a Tentation,
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and to beg it at the hands of God that it do not prove so, even a temptation and occasion of sin.
and to beg it At the hands of God that it do not prove so, even a temptation and occasion of since.
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For at the very name of Mercy, we lye down and rest in peace. This is the pillow on which we can sleep in the midst of a tempest,
For At the very name of Mercy, we lie down and rest in peace. This is the pillow on which we can sleep in the midst of a tempest,
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We make the Pardon of sin commeatum delinquendi, but a kind of faculty or safe-conduct that we may sin the more boldly.
We make the Pardon of since Commeatum delinquendi, but a kind of faculty or safe-conduct that we may sin the more boldly.
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A heavy speculation it is, but Experience hath made it good; We have learnt a cursed art how to change and transelement the Mercy of God.
A heavy speculation it is, but Experience hath made it good; We have learned a cursed art how to change and transelement the Mercy of God.
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We make our selves worse for the Goodness of God, and continue in sin because he is long-suffering.
We make our selves Worse for the goodness of God, and continue in since Because he is long-suffering.
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Forgiveness blots-out sin, and Forgiveness revives it. We will not be rich in Good works, because God is bountiful of his merits;
Forgiveness blots-out since, and Forgiveness revives it. We will not be rich in Good works, Because God is bountiful of his merits;
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and we are many times most sinful upon no other inducement then a faith unhappy and ill applyed, That God is most merciful.
and we Are many times most sinful upon no other inducement then a faith unhappy and ill applied, That God is most merciful.
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Deus, inquiunt, bonus, & optimus, salutificator omnium, saith Tertullian;Deus, inquiunt, bonus, & optimus, Salutificator omnium, Says Tertullian;
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This is the plea of most men, GOD IS GOOD, AND MERCIFUL, AND THE SAVIOUR OF THE WORLD. Haec sunt sparfilia eorum;
This is the plea of most men, GOD IS GOOD, AND MERCIFUL, AND THE SAVIOUR OF THE WORLD. Haec sunt sparfilia Their;
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These are those sprinklings of comfort with which they abate the rage of that hell which Sin hath already kindled in their breast.
These Are those sprinklings of Comfort with which they abate the rage of that hell which since hath already kindled in their breast.
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And as it fares with us in respect of temporal life, so doth it also in respect of spiritual life.
And as it fares with us in respect of temporal life, so does it also in respect of spiritual life.
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We lay-up for many years, when we cannot promise to our selves a night; and we talk of to morrow, when the next word may be our last:
We lay-up for many Years, when we cannot promise to our selves a night; and we talk of to morrow, when the next word may be our last:
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and though the keepers of the house tremble, and the strong men bow themselves, and the grinders cease, yet we nourish a hope of life,
and though the keepers of the house tremble, and the strong men bow themselves, and the grinders cease, yet we nourish a hope of life,
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even then when our voice fails us, and we have not strength enough to publish our hope:
even then when our voice fails us, and we have not strength enough to publish our hope:
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So when we lye bedrid in sin, almost at the last gasp; when our members are withered, when our understandings are darkned, and our memories fail us,
So when we lie bedrid in since, almost At the last gasp; when our members Are withered, when our understandings Are darkened, and our memories fail us,
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when we are nothing else but the carkass and shadow of a Christian, we talk of the glories and riches of the Gospel, hope to be saved by that Grace which we have slighted,
when we Are nothing Else but the carcase and shadow of a Christian, we talk of the Glories and riches of the Gospel, hope to be saved by that Grace which we have slighted,
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and by that Mercy which we have trampled under our feet.
and by that Mercy which we have trampled under our feet.
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We force Mercy to these low offices in our health and jollity, to sit with us in the seat of the scornful, to walk with us in our inordinate courses,
We force Mercy to these low Offices in our health and jollity, to fit with us in the seat of the scornful, to walk with us in our inordinate courses,
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and to make the way smooth and pleasant which leadeth unto death;
and to make the Way smooth and pleasant which leads unto death;
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and at last when we lye on our death-beds, we get it to perswade us that we who have believed,
and At last when we lie on our deathbeds, we get it to persuade us that we who have believed,
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and no more, who all our life long had no other virtue than Faith, may now dye in hope;
and no more, who all our life long had no other virtue than Faith, may now die in hope;
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that we may dye the death of the righteous, who have made our members the weapons of unrighteousness.
that we may die the death of the righteous, who have made our members the weapons of unrighteousness.
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Thus we pray, That Gods will may be done, That we may overcome Tentations; but we live as if there were no other Petition but this, Forgive us our Trespasses. Tertullian saith, Solenne est perversis idiotis, It is a common thing with ignorant and foolish men, with men of perverse hearts, to lay hold upon some one fair promising Text,
Thus we pray, That God's will may be done, That we may overcome Tentations; but we live as if there were no other Petition but this, Forgive us our Trespasses. Tertullian Says, Solemn est perversis idiotis, It is a Common thing with ignorant and foolish men, with men of perverse hearts, to lay hold upon Some one fair promising Text,
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and to set it up adversus exercitum sententiarum instrumenti totius, against a whole army of those sad and ill-boding sayings which qualifie it.
and to Set it up Adversus exercitum sententiarum Instrument totius, against a Whole army of those sad and ill-boding sayings which qualify it.
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HABEMUS ADVOCATUM, If we sin, we have an Advocate with the Father; HABEMUS ADVOCATUM, If we sin, we have an Advocate with the Father;
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This is a fundamental truth, and to this we stand, and never heed those passionate Texts in Scripture, those expostulating Texts, Why will you dye? Oh fools, when will you be wise? those wishing Texts, Oh that my people would understand!
This is a fundamental truth, and to this we stand, and never heed those passionate Texts in Scripture, those expostulating Texts, Why will you die? O Fools, when will you be wise? those wishing Texts, O that my people would understand!
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that Israel would hear my voice! those forewarning Texts, Tribulation and anguish on every soul that doth evil; that Israel would hear my voice! those forewarning Texts, Tribulation and anguish on every soul that does evil;
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and, They that do these things cannot enter into the Kingdom of heaven: and those begging and beseeching Texts, I beseech you, brethren, be reconciled;
and, They that do these things cannot enter into the Kingdom of heaven: and those begging and beseeching Texts, I beseech you, brothers, be reconciled;
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I beseech you, abstain from carnal lusts. I beseech you, abstain from carnal Lustiest.
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I have often wondred within my self how it should come to pass that so many Heathen have surpassed most Christians, in the commendable duties of this life, that even Turks and Pagans do loath those sins which Christians swallow-down with ease and digest with all their horror and turpitude; I have often wondered within my self how it should come to pass that so many Heathen have surpassed most Christians, in the commendable duties of this life, that even Turks and Pagans do loath those Sins which Christians swallow-down with ease and digest with all their horror and turpitude;
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why the light of Reason should discover to them the foul aspect of Sin, which the Christian many times doth not discern with that light and with another to boot, the light of Scripture;
why the Light of Reason should discover to them the foul aspect of since, which the Christian many times does not discern with that Light and with Another to boot, the Light of Scripture;
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why the secret whisper of Nature should more prevail with them, then doth with many of us the voice of God himself and the open declaration of his will in Scripture.
why the secret whisper of Nature should more prevail with them, then does with many of us the voice of God himself and the open declaration of his will in Scripture.
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But it is too true, They are not alwayes best who have most motives to be so.
But it is too true, They Are not always best who have most motives to be so.
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For as it falls-out sometimes in men of great learning and subtilty, though they are able to resolve every doubt, untie every knot,
For as it falls-out sometime in men of great learning and subtlety, though they Are able to resolve every doubt, untie every knot,
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and answer the strongest objections, yet many times they are puzzled with a meer fallacy and piece of sophistry:
and answer the Strongest objections, yet many times they Are puzzled with a mere fallacy and piece of sophistry:
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So the formal Christian can stand strong against all motives, all beseechings, all the batteries of God, against the terrour of hell, and allurements of promises;
So the formal Christian can stand strong against all motives, all beseechings, all the batteries of God, against the terror of hell, and allurements of promises;
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but he is puzzled with a piece of sophistry, and cannot extricate and unwind himself;
but he is puzzled with a piece of sophistry, and cannot extricate and unwind himself;
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with the Devils fallacy à dicto secundum quid ad dictum simpliciter, That Mercy doth save sinners which are penitent, and therefore it saves all:
with the Devils fallacy à Dicto secundum quid ad dictum simpliciter, That Mercy does save Sinners which Are penitent, and Therefore it saves all:
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And upon this ground the Pleasures which are but for a season shall win upon us,
And upon this ground the Pleasures which Are but for a season shall win upon us,
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when Heaven with its eternity cannot move us;
when Heaven with its eternity cannot move us;
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and the supposed Tediousness and Trouble which is in Goodness shall affright us from Good works more than the Torments which are eternal can from Sin. So that that Mercy which the unbelieving Heathen wanted to make them happy, the Christian hath but ad poenam, to make him miserable, being made by him the savour of death unto death:
and the supposed Tediousness and Trouble which is in goodness shall affright us from Good works more than the Torments which Are Eternal can from Sin. So that that Mercy which the unbelieving Heathen wanted to make them happy, the Christian hath but ad poenam, to make him miserable, being made by him the savour of death unto death:
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And that which is his priviledge here, shall be to his greater condemnation, and urged as a reason why the Christian shall have more stripes than the Infidel.
And that which is his privilege Here, shall be to his greater condemnation, and urged as a reason why the Christian shall have more stripes than the Infidel.
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To restrain this evil, which is the cause of all evil, and the abuse of Mercy, which envenomes it and makes it malignant,
To restrain this evil, which is the cause of all evil, and the abuse of Mercy, which envenomes it and makes it malignant,
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and leaves us so incurable that infinite Mercy cannot restore us, that ipsa Salus, Salvation it self, cannot help us, the primitive Christians admitted publick penance in the Church but once after Baptism. They had NONLATINALPHABET, as Clemens speaks;
and leaves us so incurable that infinite Mercy cannot restore us, that ipsa Salus, Salvation it self, cannot help us, the primitive Christians admitted public penance in the Church but once After Baptism. They had, as Clemens speaks;
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primam & unam poenitentiam, as Tertullian, but one repentance, but one, which was first and last, fearing lest if they did laxare fraenos disciplinae, slacken the reins of discipline,primam & unam poenitentiam, as Tertullian, but one Repentance, but one, which was First and last, fearing lest if they did laxare fraenos Discipline, slacken the reins of discipline,
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and admit of notorious sinners toties quoties, though they laid-down and took-up their sins at pleasure, they might make that a fomenter of Sin which was ordeined to kill it.
and admit of notorious Sinners Twice How often, though they laid-down and took-up their Sins At pleasure, they might make that a fomenter of since which was ordained to kill it.
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The Novatian was yet stricter, and would not admit it once, and therefore underwent the Churches heaviest censure,
The Novatian was yet Stricter, and would not admit it once, and Therefore underwent the Churches Heaviest censure,
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as an enemy to God and to his infinite Goodness, and one who shut-up the bowels of that Compassion which is open unto all.
as an enemy to God and to his infinite goodness, and one who shutup the bowels of that Compassion which is open unto all.
c-acp dt n1 p-acp np1 cc p-acp po31 j n1, cc pi r-crq j dt n2 pp-f d n1 r-crq vbz j p-acp d.
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The Fathers would have it once, Novatus not once;
The Father's would have it once, Novatian not once;
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and, for ought appears, both upon the same ground and reason, To teach men that after Remission once obtained, their work is to subdue Tentations,
and, for ought appears, both upon the same ground and reason, To teach men that After Remission once obtained, their work is to subdue Tentations,
cc, c-acp pi vvz, av-d p-acp dt d n1 cc n1, pc-acp vvi n2 cst p-acp n1 a-acp vvn, po32 n1 vbz pc-acp vvi n2,
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and to fight against the Devil, whom they have so solemnly renounced. It is true, Novatus was in the error:
and to fight against the devil, whom they have so solemnly renounced. It is true, Novatian was in the error:
cc pc-acp vvi p-acp dt n1, ro-crq pns32 vhb av av-j vvd. pn31 vbz j, np1 vbds p-acp dt n1:
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But against a wilfull offender his error is as useful as their truth:
But against a wilful offender his error is as useful as their truth:
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and though it be no cordial for a broken and contrite heart, yet is it a good antidote against Sin. For how wary would men be in ordering their steps,
and though it be no cordial for a broken and contrite heart, yet is it a good antidote against Sin. For how wary would men be in ordering their steps,
cc cs pn31 vbb dx n1 p-acp dt j-vvn cc j n1, av vbz pn31 dt j n1 p-acp np1 p-acp c-crq j vmd n2 vbi p-acp vvg po32 n2,
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if they could perswade themselves that every fall were irrecoverable, and that God is as jealous of his Mercy as of his Truth,
if they could persuade themselves that every fallen were irrecoverable, and that God is as jealous of his Mercy as of his Truth,
cs pns32 vmd vvi px32 cst d n1 vbdr j, cc cst np1 vbz a-acp j pp-f po31 n1 c-acp pp-f po31 n1,
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and will not afford too frequent a view and sight of her to those who every day prostitute her to their lusts.
and will not afford too frequent a view and sighed of her to those who every day prostitute her to their Lustiest.
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and his own opinion full soon will canonize him.
and his own opinion full soon will canonise him.
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I am sure the Fathers, even where they oppose Novatus, deliver the doctrine of Repentance with great wariness. Invitè loquor, saith Tertullian;
I am sure the Father's, even where they oppose Novatian, deliver the Doctrine of Repentance with great wariness. Invitè Loquor, Says Tertullian;
pns11 vbm j dt n2, av c-crq pns32 vvb np1, vvb dt n1 pp-f n1 p-acp j n1. fw-fr fw-la, vvz np1;
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I am unwilling to publish this free mercy of God. NONLATINALPHABET, saith Basil, I speak in fear. when I speak of Mercy.
I am unwilling to publish this free mercy of God., Says Basil, I speak in Fear. when I speak of Mercy.
pns11 vbm j pc-acp vvi d j n1 pp-f np1., vvz np1, pns11 vvb p-acp n1. c-crq pns11 vvb pp-f n1.
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For my desire is that after Baptism you would sin no more, and my fear is that you will sin more and more upon presumption of mercy. For my desire is that After Baptism you would sin no more, and my Fear is that you will sin more and more upon presumption of mercy.
p-acp po11 n1 vbz d p-acp n1 pn22 vmd vvi av-dx av-dc, cc po11 n1 vbz cst pn22 vmb vvi av-dc cc av-dc p-acp n1 pp-f n1.
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Upon presumption of Mercy it is that we do return with the dog to our vomit, that we have alternas inter cupiditatem & poenitentiam vices, those courses and that interchange between our lusts and repentance, that we are whirled about like the Spheres, which reiterate their motion,
Upon presumption of Mercy it is that we do return with the dog to our vomit, that we have alternas inter cupiditatem & poenitentiam vices, those courses and that interchange between our Lustiest and Repentance, that we Are whirled about like the Spheres, which reiterate their motion,
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and return to the point which they passed.
and return to the point which they passed.
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Our whole life is a motion and circumvolution from Sin to Repentance, and from Repentance to Sin again;
Our Whole life is a motion and circumvolution from since to Repentance, and from Repentance to since again;
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from Want to Mercy, and from Mercy to the Need of it.
from Want to Mercy, and from Mercy to the Need of it.
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And thus we turn and return, till at last we all burn in the common conflagration,
And thus we turn and return, till At last we all burn in the Common conflagration,
cc av pns12 vvb cc vvi, c-acp p-acp ord pns12 d vvb p-acp dt j n1,
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and our souls shall shrivel up as a scroul.
and our Souls shall shrivel up as a Scroll.
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We woo sin and embrace it, but upon some pang that we feel we begin to distast it.
We woo since and embrace it, but upon Some pang that we feel we begin to distaste it.
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When it flatters, we are even sick with love;
When it flatters, we Are even sick with love;
c-crq pn31 vvz, pns12 vbr av j p-acp n1;
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but when it after chides us, we are weary of it, and would fain shake it off.
but when it After chides us, we Are weary of it, and would fain shake it off.
cc-acp c-crq pn31 p-acp vvz pno12, pns12 vbr j pp-f pn31, cc vmd av-j vvi pn31 a-acp.
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Our soul cleaveth to it, and our soul loatheth it. We send it a bill of divorce, and after marry and joyn with it.
Our soul cleaveth to it, and our soul Loathes it. We send it a bill of divorce, and After marry and join with it.
po12 n1 vvz p-acp pn31, cc po12 n1 vvz pn31. pns12 vvb pn31 dt n1 pp-f n1, cc p-acp vvi cc vvi p-acp pn31.
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And all this ariseth from our Presumption of Mercy. I should be loth to confine the Mercy and Goodness of God, which is infinite.
And all this arises from our Presumption of Mercy. I should be loath to confine the Mercy and goodness of God, which is infinite.
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I know Repentance is not as Baptism, but once to be had, and never reiterated;
I know Repentance is not as Baptism, but once to be had, and never reiterated;
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that he who was overcome at first may NONLATINALPHABET, secundo certamine superare, recover the field, and at a second onset gain the conquest over that enemy who before had foiled him.
that he who was overcome At First may, secundo certamine superare, recover the field, and At a second onset gain the conquest over that enemy who before had foiled him.
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But it concerns us Christians to be very wary that our best remedy turn not into a disease, nè nobis subsidia poenitentiae blandiantur, that these succors and supplies do not flatter us so long till we grow at last enamored with their very shadows and names.
But it concerns us Christians to be very wary that our best remedy turn not into a disease, nè nobis Subsidia poenitentiae blandiantur, that these succors and supplies do not flatter us so long till we grow At last enamored with their very shadows and names.
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Let us beg Remission upon our knees, but then stand-up against Tentations.
Let us beg Remission upon our knees, but then stand-up against Tentations.
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Our first care should be nè peccemus, that as far as is possible we do not sin at all:
Our First care should be nè peccemus, that as Far as is possible we do not sin At all:
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but then, si peccemus, if we sin, we have an Advocate, unto whom we may lift-up our eyes, till he have mercy upon us;
but then, si peccemus, if we sin, we have an Advocate, unto whom we may lift-up our eyes, till he have mercy upon us;
cc-acp av, fw-la fw-la, cs pns12 vvb, pns12 vhb dt n1, p-acp ro-crq pns12 vmb j po12 n2, c-acp pns31 vhb n1 p-acp pno12;
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And if we obtain favour at his hands, we must sin no more, lest a worst thing fall unto us;
And if we obtain favour At his hands, we must sin no more, lest a worst thing fallen unto us;
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lest that sin which did but prick us to some sense of it; at last sting us to death:
lest that since which did but prick us to Some sense of it; At last sting us to death:
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In a word, we must watch and pray, lest we enter into temptation, and so bring a nullity on our Pardon.
In a word, we must watch and pray, lest we enter into temptation, and so bring a nullity on our Pardon.
p-acp dt n1, pns12 vmb vvi cc vvb, cs pns12 vvb p-acp n1, cc av vvb dt n1 p-acp po12 n1.
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And this we learn from the order and connexion of these two Petitions.
And this we Learn from the order and connexion of these two Petitions.
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NE INDUCAS, Lead us not into tentation immediately followeth after REMITTAS, Forgive us our trespasses, that we may learn not to pardon that sin which God hath pardoned.NE INDUCAS, Led us not into tentation immediately follows After REMITTAS, Forgive us our Trespasses, that we may Learn not to pardon that since which God hath pardoned.
fw-fr fw-la, vvb pno12 xx p-acp n1 av-j vvz p-acp n2, vvb pno12 po12 n2, cst pns12 vmb vvi xx pc-acp vvi d n1 r-crq np1 vhz vvn.
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We should now unfold the Petition it self. But so much at this time.
We should now unfold the Petition it self. But so much At this time.
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The Two and Fourtieth SERMON. PART. II. MATTH. VI. 13. And lead us not into tentation; but deliver us from evil.
The Two and Fortieth SERMON. PART. II MATTHEW. VI. 13. And led us not into tentation; but deliver us from evil.
dt crd cc ord n1. n1. crd av. crd. crd cc vvb pno12 xx p-acp n1; cc-acp vvb pno12 p-acp n-jn.
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THIS is the sixth and last Petition.
THIS is the sixth and last Petition.
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And I make it but one, although some there be who have divided it, and made it two, that so they might make up the full number of Seven,
And I make it but one, although Some there be who have divided it, and made it two, that so they might make up the full number of Seven,
cc pns11 vvb pn31 p-acp crd, cs d pc-acp vbi r-crq vhb vvn pn31, cc vvd pn31 crd, cst av pns32 vmd vvi a-acp dt j n1 pp-f crd,
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and so compare them to the seven Stars, to the seven golden Candlesticks, and the like.
and so compare them to the seven Stars, to the seven golden Candlesticks, and the like.
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But, for ought I know, we may find as great a mystery in the number of Six as others have in that of Seven.
But, for ought I know, we may find as great a mystery in the number of Six as Others have in that of Seven.
p-acp, c-acp pi pns11 vvb, pns12 vmb vvi p-acp j dt n1 p-acp dt n1 pp-f crd c-acp n2-jn vhb p-acp d pp-f crd.
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But this were exercere ingenium inter irrita, & nihil profuturis otium terere, to catch at atoms or shadows,
But this were exercere ingenium inter Irrita, & nihil profuturis otium terere, to catch At atoms or shadows,
p-acp d vbdr fw-la fw-la fw-la fw-la, cc fw-la fw-la n1 fw-la, pc-acp vvi p-acp n2 cc n2,
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and spend our time to no purpose. I am sure the Petitions can borrow no virtue from the number;
and spend our time to no purpose. I am sure the Petitions can borrow no virtue from the number;
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nor do I see how the number should derive any mystery from the Petitions. Be they six, or seven, it is not much material.
nor do I see how the number should derive any mystery from the Petitions. Be they six, or seven, it is not much material.
ccx vdb pns11 vvi c-crq dt n1 vmd vvi d n1 p-acp dt n2. vbb pns32 crd, cc crd, pn31 vbz xx d j-jn.
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But most plain it is, in the Vulgar Latine edition in St. Luke this latter particle, SED LIBERA NOS A MALO,
But most plain it is, in the vulgar Latin edition in Saint Luke this latter particle, said LIBERA NOS A MALO,
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but deliver us from evil, is wanting;but deliver us from evil, is wanting;
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Which at this day is extant in all the Greek copies, and in the Syriack edition.
Which At this day is extant in all the Greek copies, and in the Syriac edition.
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Although it is more than probable that in the time of the Old Interpreter there were some Greek copies which had it not.
Although it is more than probable that in the time of the Old Interpreter there were Some Greek copies which had it not.
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And therefore the diverse reading, and the defect of this part in St. Luke, is a probable confirmation that there is nothing contained in this last part of the Petition which was not virtually in the former,
And Therefore the diverse reading, and the defect of this part in Saint Luke, is a probable confirmation that there is nothing contained in this last part of the Petition which was not virtually in the former,
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and that it is no distinct petition from it, but rather an explication of it, affording us light more exactly to discover what it is we desire when we pray NOT TO BE LED INTO TENTATION.
and that it is no distinct petition from it, but rather an explication of it, affording us Light more exactly to discover what it is we desire when we pray NOT TO BE LED INTO TENTATION.
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Eò respondet clausula interpretans quid sit, NE NOS INDUCAS IN TENTATIONEM, saith Tertullian.Eò Respondet clausula interpretans quid sit, NE NOS INDUCAS IN TENTATIONEM, Says Tertullian.
np1 fw-la fw-la fw-la fw-la fw-la, fw-fr fw-la fw-la p-acp fw-la, vvz np1.
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For we then are victorious, and overcome tentations, when we are freed not only from them,
For we then Are victorious, and overcome tentations, when we Are freed not only from them,
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but from the power of that Evil one who multiplieth them, and with them works upon the soul with an intent to ruine and overthrow it.
but from the power of that Evil one who multiplieth them, and with them works upon the soul with an intent to ruin and overthrow it.
cc-acp p-acp dt n1 pp-f cst j-jn crd r-crq vvz pno32, cc p-acp pno32 n2 p-acp dt n1 p-acp dt n1 pc-acp vvi cc vvi pn31.
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And here, before we descend to particular enquiries concerning the Nature, the Power, the Variety and the Ends of Tentations,
And Here, before we descend to particular Enquiries Concerning the Nature, the Power, the Variety and the Ends of Tentations,
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and the Manner of their working, together with the Remedies or Means by which we may overcome them, we must stay a while upon the words here Tentation, and to be led into temptation. For the word;
and the Manner of their working, together with the Remedies or Means by which we may overcome them, we must stay a while upon the words Here Tentation, and to be led into temptation. For the word;
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Tentation in Scripture hath divers significations, all drawn from one and the same Etymon of the word, which is, To assay or make tryal what another will do, To attempt to work some new and unusual thing. Tentation in Scripture hath diverse significations, all drawn from one and the same Etymon of the word, which is, To assay or make trial what Another will do, To attempt to work Some new and unusual thing.
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And so God is said to tempt, and the Devil to tempt: and God doth make tryal, and the Devil makes tryal; although God doth it only to make tryal of our obedience, the Devil doth it with a further purpose, to destroy us.
And so God is said to tempt, and the devil to tempt: and God does make trial, and the devil makes trial; although God does it only to make trial of our Obedience, the devil does it with a further purpose, to destroy us.
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So God is said to tempt Abraham, when he commanded him to sacrifice his Son; which was rather a Probation than a Tentation;
So God is said to tempt Abraham, when he commanded him to sacrifice his Son; which was rather a Probation than a Tentation;
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ut per eum faceret exemplum praecepto suo, saith Tertullian, that upon this command he might build up a glorious ensample for us,ut per Eum faceret exemplum praecepto Sue, Says Tertullian, that upon this command he might built up a glorious ensample for us,
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and teach us to esteem our Children, the fruit of our body, our best hopes and expectation,
and teach us to esteem our Children, the fruit of our body, our best hope's and expectation,
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as nothing in respect of God.
as nothing in respect of God.
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And the Devil is said to tempt Job, but to another end, to make him curse God to his face.
And the devil is said to tempt Job, but to Another end, to make him curse God to his face.
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In both under the name of temptation those adverse and contrary things are comprehended, by which we may be withdrawn and hindred in the race which we run.
In both under the name of temptation those adverse and contrary things Are comprehended, by which we may be withdrawn and hindered in the raze which we run.
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For the command to Abraham was a grievous command, grievous to flesh and bloud, for a father to slay his son,
For the command to Abraham was a grievous command, grievous to Flesh and blood, for a father to slay his son,
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and might have shook his faith: And the Devils tentation was such a touch of Job as might have overthrown him. Only here is the difference;
and might have shook his faith: And the Devils tentation was such a touch of Job as might have overthrown him. Only Here is the difference;
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There was love in Gods tryal, which made it a tryal of a Father, and no more;
There was love in God's trial, which made it a trial of a Father, and no more;
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but there was malice in the Devils, which made it the tryal of an Enemy, a bloudy tryal, to undermine and overthrow. Gods tryal did bespeak obedience;
but there was malice in the Devils, which made it the trial of an Enemy, a bloody trial, to undermine and overthrow. God's trial did bespeak Obedience;
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but the Devils tryal breathed-forth nothing but destruction.
but the Devils trial breathed-forth nothing but destruction.
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But here the word INDUCAS, or INFERAS, Lead us not into tentation, may seem to imply that God sometime not only brings us but leads us into tentations, there to be as it were shut-up and detained.
But Here the word INDUCAS, or INFERAS, Led us not into tentation, may seem to imply that God sometime not only brings us but leads us into tentations, there to be as it were shutup and detained.
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For that may be the force of the word, as if we were so cast upon tentations that they might lay-hold and take possession of us.
For that may be the force of the word, as if we were so cast upon tentations that they might lay-hold and take possession of us.
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And if it would not bear this sense, yet even the word Tentation may signifie no less than a Withdrawing us from God.
And if it would not bear this sense, yet even the word Tentation may signify no less than a Withdrawing us from God.
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And so it is taken 1 Cor. 7. 5. where Paul admonishing the married couple to separate themselves but for a season, adds the reason, Lest Satan tempt you for your incontinency;
And so it is taken 1 Cor. 7. 5. where Paul admonishing the married couple to separate themselves but for a season, adds the reason, Lest Satan tempt you for your incontinency;
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Which is nothing else than, Lest Satan make you sin through incontinency.
Which is nothing Else than, Lest Satan make you sin through incontinency.
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And Gal. 6. 1. he bespeaks them, brethren, If any man be overtaken in a fault, restore him in the spirit of meekness, lest thou also be tempted;
And Gal. 6. 1. he bespeaks them, brothers, If any man be overtaken in a fault, restore him in the Spirit of meekness, lest thou also be tempted;
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which must needs be the very same with that before, Lest thou also be overtaken with a fault.
which must needs be the very same with that before, Lest thou also be overtaken with a fault.
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And 1 Thes. 3. 5. Lest the tempter have tempted you, and our labour be in vain.
And 1 Thebes 3. 5. Lest the tempter have tempted you, and our labour be in vain.
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For though by adversity or some other temptation they were solicited to sin, yet it doth not follow that their labour should be in vain:
For though by adversity or Some other temptation they were solicited to since, yet it does not follow that their labour should be in vain:
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but it was then in vain when they yielded unto the temptation, and did actually sin.
but it was then in vain when they yielded unto the temptation, and did actually sin.
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Now it cannot be attributed to God that he thus tempts us. God is a Tempter of no man.
Now it cannot be attributed to God that he thus tempts us. God is a Tempter of no man.
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We will therefore, before we descend to particulars, lay-down these two positions, 1. God doth permit us to be led into tentations; 2. God doth but permit us.
We will Therefore, before we descend to particulars, lay-down these two positions, 1. God does permit us to be led into tentations; 2. God does but permit us.
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That we are led unto tentations is by the permission of God; and this permission is not efficacious, for, if we will, we may overcome them.
That we Are led unto tentations is by the permission of God; and this permission is not efficacious, for, if we will, we may overcome them.
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Nothing more contrary and abhorrent to the will of God than Sin, and yet the Permission of Sin is a positive act of his will: for he will permit it.
Nothing more contrary and abhorrent to the will of God than since, and yet the Permission of since is a positive act of his will: for he will permit it.
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For though God made Man upright, yet he made him also mutable:
For though God made Man upright, yet he made him also mutable:
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the root of which mutability was the freedom of his Will, by which Man might incline to either side,
the root of which mutability was the freedom of his Will, by which Man might incline to either side,
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and either embrace tentations, or resist them. Man being thus built-up did owe unto his Maker absolute and constant obedience:
and either embrace tentations, or resist them. Man being thus built-up did owe unto his Maker absolute and constant Obedience:
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and obedient he could not be if he had not been thus built-up.
and obedient he could not be if he had not been thus built-up.
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Therefore his Understanding and Will were to be exercised, the one with Arguments, the other with Occasions;
Therefore his Understanding and Will were to be exercised, the one with Arguments, the other with Occasions;
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the one of which might discover the Resolution, the other the Election of Man, which way he would take, whether to the right hand, or to the left.
the one of which might discover the Resolution, the other the Election of Man, which Way he would take, whither to the right hand, or to the left.
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These arguments and occasions are that which we call Temptations: Which, though they naturally light upon the outward man,
These Arguments and occasions Are that which we call Temptations: Which, though they naturally Light upon the outward man,
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yet do formally aime at the inward. For Obedience hath reference to some law by which it must be squared and directed:
yet do formally aim At the inward. For obedience hath Referente to Some law by which it must be squared and directed:
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and therefore God hath made Man capable of one, made him Dominum rerum temporumque, Master and Lord of his own actions;
and Therefore God hath made Man capable of one, made him Dominum rerum temporumque, Master and Lord of his own actions;
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and imprinted in him a Will, which may either joyn with the Sensitive part against Reason, which make us to every good work reprobate:
and imprinted in him a Will, which may either join with the Sensitive part against Reason, which make us to every good work Reprobate:
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or else with Reason against the Sensual appetite; which works in us a conformity to Gods will.
or Else with Reason against the Sensual appetite; which works in us a conformity to God's will.
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He that is capable of this Law must have some power and faculty left to break it:
He that is capable of this Law must have Some power and faculty left to break it:
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Otherwise, it were a vanity to enact a Law.
Otherwise, it were a vanity to enact a Law.
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Who would speak to the Grass to grow, or to the Fire to burn, or to a Stone to lye still and move no more? Quis unquam lapidem coronavit quod virgo permanserit? saith St. Hierome;
Who would speak to the Grass to grow, or to the Fire to burn, or to a Stone to lie still and move no more? Quis unquam lapidem coronavit quod virgo permanserit? Says Saint Jerome;
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Who ever put the crown of virginity upon a Stone, upon his head who could not possibly defile himself? There is a nullity in every Law if the persons to whom it is given be necessitated to either part of the contradiction, to keep, or not to keep it.
Who ever put the crown of virginity upon a Stone, upon his head who could not possibly defile himself? There is a nullity in every Law if the Persons to whom it is given be necessitated to either part of the contradiction, to keep, or not to keep it.
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Obedience is nothing else but a bowing of the Will and conforming it to the Law of God against all those assaults which,
obedience is nothing Else but a bowing of the Will and conforming it to the Law of God against all those assaults which,
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like so many winds, beat upon the Will, which is a free faculty, to drive it from that object to which the will of God confines it, to that which indeed it may choose,
like so many winds, beatrice upon the Will, which is a free faculty, to drive it from that Object to which the will of God confines it, to that which indeed it may choose,
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but for the VETO, the prohibition, written upon it, to dull and take off that inclination.
but for the VETO, the prohibition, written upon it, to dull and take off that inclination.
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Now the Will of man, having this natural propriety to be libripens emancipati à Deo boni;
Now the Will of man, having this natural propriety to be libripens emancipati à God boni;
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to weigh that good which is proposed as it were in the scales, and to chuse and refuse it, is that which turns Tentations from that end for which they were permitted and ordained, makes Satans darts more fiery, his enterprises more subtle, his arguments more strong, his occasions more powerful,
to weigh that good which is proposed as it were in the scales, and to choose and refuse it, is that which turns Tentations from that end for which they were permitted and ordained, makes Satan darts more fiery, his enterprises more subtle, his Arguments more strong, his occasions more powerful,
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and his tentations more perswasive, than indeed they are;
and his tentations more persuasive, than indeed they Are;
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so that what God ordained for our tryal and crown, is made a means of our downfal and condemnation.
so that what God ordained for our trial and crown, is made a means of our downfall and condemnation.
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All the weakness of our soul, all those sad symptoms and prognosticks of death, all the sins of the world,
All the weakness of our soul, all those sad symptoms and Prognostics of death, all the Sins of the world,
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though permitted by God and suggested by Satan, are properly and principally from the Will. Suppose a darkness on the Understanding, the cloud is from the Will:
though permitted by God and suggested by Satan, Are properly and principally from the Will. Suppose a darkness on the Understanding, the cloud is from the Will:
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and therefore God often complaineth, not that we do not, but that we will not understand. That, my Anger rageth, my Love burneth, my Grief is impatient,
and Therefore God often Complaineth, not that we do not, but that we will not understand. That, my Anger rages, my Love burns, my Grief is impatient,
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All arguments, all occasions, all tentations, all provocations supposed, no outward force, no flattery, no violence, not all the power of Hell, can determine our Will, or force us unto action.
All Arguments, all occasions, all tentations, all provocations supposed, no outward force, no flattery, no violence, not all the power of Hell, can determine our Will, or force us unto actium.
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NULLUM MALUM EST NATURALE, That no evil is natural, is the substance of that great dispute of St. Augustine against the Manichee.NULLUM MALUM EST NATURAL, That no evil is natural, is the substance of that great dispute of Saint Augustine against the Manichee.
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And then certainly nullum malum est supernaturale, no evil is or can be supernatural. The highest Heaven is not the coast from whence this pestilential wind doth blow.
And then Certainly nullum malum est supernatural, no evil is or can be supernatural. The highest Heaven is not the coast from whence this pestilential wind does blow.
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And therefore the Father laies it down as a fundamental principle, MALUM NON EXORTUM NISI EX LIBERO ARBITRIO,
And Therefore the Father lays it down as a fundamental principle, MALUM NON EXORTUM NISI EX LIBERO ARBITRIO,
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Sin could have no beginning or being but from the Will of man. God permits; the Devil tempts;since could have no beginning or being but from the Will of man. God permits; the devil tempts;
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outward objects are busie in our eyes; every place is full of snares, full of dangers:
outward objects Are busy in our eyes; every place is full of snares, full of dangers:
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but, as Palladius speaks of the Husbandman, Villicus, si nolit peccare, non facit, the spiritual husbandman doth nothing disorderly unless he will.
but, as Palladius speaks of the Husbandman, Villicus, si nolit Peccare, non facit, the spiritual husbandman does nothing disorderly unless he will.
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No man sinneth, or can sin against his will.
No man Sinneth, or can sin against his will.
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If Sin were not permitted, why have we a Will? Cur permiserat, si intercedat? cur intercedat, si permiserit? saith Tertullian.
If since were not permitted, why have we a Will? Cur permiserat, si intercedat? cur intercedat, si permiserit? Says Tertullian.
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And if there were no tentations to sin, how weak would our Obedience be? how easie to obey, where there is nothing to hinder or retard us? The things which are in this world are the good creatures of God,
And if there were no tentations to since, how weak would our obedience be? how easy to obey, where there is nothing to hinder or retard us? The things which Are in this world Are the good creatures of God,
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and by their first institution served to shew the bounty of God, and to provoke Man to thankfulness,
and by their First Institution served to show the bounty of God, and to provoke Man to thankfulness,
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and to the contemplation and exspectations of those better things which shall never perish. Nae Mundus schola magna patet, saith the Poet;
and to the contemplation and Expectations of those better things which shall never perish. Nae World School Magna patet, Says the Poet;
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The World is a great School, in which we may spend our time with profit, and by visible things grow up to the knowledge of those things which are invisible.
The World is a great School, in which we may spend our time with profit, and by visible things grow up to the knowledge of those things which Are invisible.
dt n1 vbz dt j n1, p-acp r-crq pns12 vmb vvi po12 n1 p-acp n1, cc p-acp j n2 vvb a-acp p-acp dt n1 pp-f d n2 r-crq vbr j.
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The heavens declare the glory of God, and the firmament sheweth his mighty Power. Day unto day teacheth knowledge. The heavens declare the glory of God, and the firmament shows his mighty Power. Day unto day Teaches knowledge.
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And by these Heavens I may be brought to a view of those new heavens wherein dwelleth righteousness.
And by these Heavens I may be brought to a view of those new heavens wherein dwells righteousness.
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By this temporary Light, which when time comes I shall see no more, I may learn how to value that light which is everlasting;
By this temporary Light, which when time comes I shall see no more, I may Learn how to valve that Light which is everlasting;
p-acp d j n1, r-crq c-crq n1 vvz pns11 vmb vvi av-dx av-dc, pns11 vmb vvi c-crq pc-acp vvi d n1 r-crq vbz j;
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by the Riches of this world, what to think of the riches and glory of the Gospel;
by the Riches of this world, what to think of the riches and glory of the Gospel;
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by a span of Time, to conceive more rightly of Eternity.
by a span of Time, to conceive more rightly of Eternity.
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But then it is as true, that this world as it is a School to teach us,
But then it is as true, that this world as it is a School to teach us,
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so is it officina tentationum, a Shop full of tentations: And we may make it so.
so is it officina tentationum, a Shop full of tentations: And we may make it so.
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We may turn these good creatures of God, and make the Beauty of the world a snare;
We may turn these good creatures of God, and make the Beauty of the world a snare;
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the Riches and Glory of the world, as prickles and thorns;
the Riches and Glory of the world, as prickles and thorns;
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and that which is very good a provocation to induce and intice to that which is very evil. One said of Rome, Talis est qualem quisque velit, It is such a place as we will make it.
and that which is very good a provocation to induce and entice to that which is very evil. One said of Room, Talis est qualem Quisque velit, It is such a place as we will make it.
cc cst r-crq vbz av j dt n1 pc-acp vvi cc vvi p-acp d r-crq vbz av j-jn. crd vvn pp-f n1, fw-la fw-la fw-la fw-la fw-la, pn31 vbz d dt n1 c-acp pns12 vmb vvi pn31.
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And as it is the commendation of our Obedience to stand out against those assaults, against the Wine when it is red, against Beauty when it smiles, against the Pomp of the world when it glitters in our eyes:
And as it is the commendation of our obedience to stand out against those assaults, against the Wine when it is read, against Beauty when it smiles, against the Pomp of the world when it glitters in our eyes:
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so doth it aggravate our Disobedience if we entertain that as an occasion of sin which indeed in it self is an inducement to virtue;
so does it aggravate our Disobedience if we entertain that as an occasion of since which indeed in it self is an inducement to virtue;
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if we chuse Gold before the Maker of it, a Pearl before the Kingdom it represents,
if we choose Gold before the Maker of it, a Pearl before the Kingdom it represents,
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and had rather have villam quà m coelum, a farm here than a mansion in Heaven.
and had rather have Villam quà m coelum, a farm Here than a mansion in Heaven.
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There is nothing in the world, nothing in our selves, which we may not make either good or bad use of, a means to avoid and prevent sin,
There is nothing in the world, nothing in our selves, which we may not make either good or bad use of, a means to avoid and prevent since,
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or an occasion to commit it. That by which we dishonour God, by the very same we may glorifie him.
or an occasion to commit it. That by which we dishonour God, by the very same we may Glorify him.
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The Understanding may be as the Sun in the firmament, to lead us in our way, that we hurt not our foot against a stone;
The Understanding may be as the Sun in the firmament, to led us in our Way, that we hurt not our foot against a stone;
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and it may be as a Meteor, to lead us into by-paths and dangerous precipices, till we fall headlong into hell it self.
and it may be as a Meteor, to led us into bypaths and dangerous precipices, till we fallen headlong into hell it self.
cc pn31 vmb vbi p-acp dt n1, pc-acp vvi pno12 p-acp n2 cc j n2, c-acp pns12 vvb av-j p-acp n1 pn31 n1.
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The Will may be NONLATINALPHABET, a shop and workhouse of virtuous actions; and it may be a forge of all iniquity.
The Will may be, a shop and workhouse of virtuous actions; and it may be a forge of all iniquity.
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The Memory may be a book fairly written with all the characters of goodness; and it may be a roul blotted and blurred with lust and uncleanness.
The Memory may be a book fairly written with all the characters of Goodness; and it may be a roll blotted and blurred with lust and uncleanness.
dt n1 vmb vbi dt n1 av-j vvn p-acp d dt n2 pp-f n1; cc pn31 vmb vbi dt n1 vvn cc vvn p-acp n1 cc n1.
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So then if we seek the true immediate and proper cause of Sin, NONLATINALPHABET, we must not turn our eyes outward, to look abroad, either on the Will of God;
So then if we seek the true immediate and proper cause of since,, we must not turn our eyes outward, to look abroad, either on the Will of God;
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for it is against his will: nor on the Devils malice; for he can but occasion and promote it:
for it is against his will: nor on the Devils malice; for he can but occasion and promote it:
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nor on those many Tentations which daily assault us;
nor on those many Tentations which daily assault us;
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for to a resolved Christian they are but as so many atoms, and cannot hurt him unless he drink them down:
for to a resolved Christian they Are but as so many atoms, and cannot hurt him unless he drink them down:
c-acp p-acp dt j-vvn njp pns32 vbr p-acp c-acp av d n2, cc vmbx vvi pno31 cs pns31 vvb pno32 a-acp:
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But let us search the closet of our hearts, and look upon our own Will.
But let us search the closet of our hearts, and look upon our own Will.
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This is the very womb which conceives that viper that eats it out and destroies it.
This is the very womb which conceives that viper that eats it out and Destroys it.
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God hath no interest in our sins: All he doth is, that he permits them.
God hath no Interest in our Sins: All he does is, that he permits them.
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And as he permits us to commit them, so he permits, nay he commands, us not to do them.
And as he permits us to commit them, so he permits, nay he commands, us not to do them.
cc c-acp pns31 vvz pno12 pc-acp vvi pno32, av pns31 vvz, uh-x pns31 vvz, pno12 xx pc-acp vdi pno32.
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The rule of our Obedience must be this in all the course of our life, To consider, not what God doth suffer to be done,
The Rule of our obedience must be this in all the course of our life, To Consider, not what God does suffer to be done,
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but what he would have us do. For as Augustine saith, Deus bonitatem suam aliâ voluntate non praevaricatur; God doth not prevaricate;but what he would have us do. For as Augustine Says, Deus bonitatem suam aliâ voluntate non praevaricatur; God does not prevaricate;
cc-acp q-crq pns31 vmd vhi pno12 vdb. c-acp c-acp np1 vvz, fw-la fw-la fw-la fw-la fw-la fw-la fw-la; np1 vdz xx vvi;
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nor doth he bring in one will to destroy another:
nor does he bring in one will to destroy Another:
ccx vdz pns31 vvi p-acp crd n1 pc-acp vvi j-jn:
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his will to permit Sin doth not cross that will of his which doth forbid it.
his will to permit since does not cross that will of his which does forbid it.
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Let us give God no further interest in our sins than this, That as a just and wise Lawgiver he doth barely permit us to fall into those tentations to which when we yield we break that Law,
Let us give God no further Interest in our Sins than this, That as a just and wise Lawgiver he does barely permit us to fallen into those tentations to which when we yield we break that Law,
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and become obnoxious to punishment, who by a constant resisistance and withstanding of it.
and become obnoxious to punishment, who by a constant resisistance and withstanding of it.
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Nay, he may suffer us to be led into tentations, though he call to us to avoid them.
Nay, he may suffer us to be led into tentations, though he call to us to avoid them.
uh-x, pns31 vmb vvi pno12 pc-acp vbi vvn p-acp n2, c-acp pns31 vvb p-acp pno12 pc-acp vvi pno32.
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And this leads me to that which I proposed in the next place, That this Permission is not efficacious;
And this leads me to that which I proposed in the next place, That this Permission is not efficacious;
cc d vvz pno11 p-acp d r-crq pns11 vvd p-acp dt ord n1, cst d n1 vbz xx j;
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That it is not necessary for any man to be taken in the snare, and to fall into tentation.
That it is not necessary for any man to be taken in the snare, and to fallen into tentation.
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If it were not possible he might fall, he could not merit, he could do no good;
If it were not possible he might fallen, he could not merit, he could do no good;
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and if it were necessary he should fall, he could do no evil.
and if it were necessary he should fallen, he could do no evil.
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And yet such an ungrounded position there is, and it passeth current amongst many, That upon the Permission of Sin it must necessarily follow that sin must be committed;
And yet such an ungrounded position there is, and it passes current among many, That upon the Permission of since it must necessarily follow that since must be committed;
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For indeed I find they make great use of this word Permission. If we read their tractates, we shall find that under this one word they cunningly wrap-up Excitation, Compulsion,
For indeed I find they make great use of this word Permission. If we read their tractates, we shall find that under this one word they cunningly wrap-up Excitation, Compulsion,
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and what not? Nay, they speak it NONLATINALPHABET, before the Sun and the people; Deus vult fieri, quod facere vetat.
and what not? Nay, they speak it, before the Sun and the people; Deus vult fieri, quod facere Vetat.
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Deus non semper vult quod se velle significat. Deus non semper vult quod se velle significat.
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And again, Ab aeterno reprobantur, ut indurarentur, Some, they say, there are who are reprobated and cast-away from all eternity, that they may be led and shutup into temptation, and be hardened.
And again, Ab aeterno reprobantur, ut indurarentur, some, they say, there Are who Are reprobated and castaway from all eternity, that they may be led and shutup into temptation, and be hardened.
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And this with them is nothing but Permission.
And this with them is nothing but Permission.
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We cannot be too wary in our approaches to God and his Majesty, nor in our discourses of him.
We cannot be too wary in our Approaches to God and his Majesty, nor in our discourses of him.
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De Deo vel seriò loqui periculosum. It is dangerous after mature deliberation to speak of him, saith the Philosopher.De God vel seriò loqui Periculosum. It is dangerous After mature deliberation to speak of him, Says the Philosopher.
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But either directly or by way of deduction or consequence to entitle him to our Sins is blasphemy against his infinite Goodness.
But either directly or by Way of deduction or consequence to entitle him to our Sins is blasphemy against his infinite goodness.
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To think that he leads any into tentation is to fashion him out to be like to our own Lusts,
To think that he leads any into tentation is to fashion him out to be like to our own Lustiest,
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and to our Adversary, who, though he be not alone in the work, yet alone hath the name of Tempter.
and to our Adversary, who, though he be not alone in the work, yet alone hath the name of Tempter.
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But now some places of Scripture there are brought-forth which seem to favour this efficacious Permission,
But now Some places of Scripture there Are brought-forth which seem to favour this efficacious Permission,
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and to speak no less than that God doth not only permit tentations, but lead us into them;
and to speak no less than that God does not only permit tentations, but led us into them;
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not only shews us that which may hurt us, but betrays us to it. And no doubt such there are.
not only shows us that which may hurt us, but betrays us to it. And no doubt such there Are.
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But here we must be wary that we raise not arguments from meer sound of the words.
But Here we must be wary that we raise not Arguments from mere found of the words.
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Expetit sensus interpretationis gubernaculum, saith Tertullian: We must make use of the light which a just interpretation may bring.Expetit sensus interpretationis gubernaculum, Says Tertullian: We must make use of the Light which a just Interpretation may bring.
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Universa Scriptura quasi una propositio copulativa, saith Gerson;Universa Scripture quasi una Proposition copulativa, Says Gerson;
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there is such a sympathy, such an analogy between one part and another that the whole Scripture may seem to be but one entire copulative proposition.
there is such a Sympathy, such an analogy between one part and Another that the Whole Scripture may seem to be but one entire copulative proposition.
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Therefore where two places seem to look divers waies, we must not be too forward to adhere or fasten to either,
Therefore where two places seem to look diverse ways, we must not be too forward to adhere or fasten to either,
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but ex praepositis & consequentibus, as Hilary teacheth us, by comparing that which goes before with that which follows after, by help of plain and open places, bring them together,
but ex praepositis & consequentibus, as Hilary Teaches us, by comparing that which Goes before with that which follows After, by help of plain and open places, bring them together,
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and make them one in understanding, which cannot possibly be opposite in sense.
and make them one in understanding, which cannot possibly be opposite in sense.
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It cannot be that that should be the sense of any part of Scripture which contradicts any principle of truth,
It cannot be that that should be the sense of any part of Scripture which contradicts any principle of truth,
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or violates any attribute of God, as his Goodness, his Wisdom, his Justice.
or violates any attribute of God, as his goodness, his Wisdom, his justice.
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I will not say as the Father upon occasion doth, Talia si dicunt Prophetae, non erunt mei;
I will not say as the Father upon occasion does, Talia si dicunt Prophets, non erunt mei;
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If the Prophets or Apostles speak any such words, they shall be none of mine;
If the prophets or Apostles speak any such words, they shall be none of mine;
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but rather be confident that whatsoever at first to an indiligent Reader the words may sound, the Prophets and Apostles could not mean.
but rather be confident that whatsoever At First to an indiligent Reader the words may found, the prophets and Apostles could not mean.
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And in common reason, that which is plain and acknowledged on all sides to be true should give light to that which is obscure,
And in Common reason, that which is plain and acknowledged on all sides to be true should give Light to that which is Obscure,
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and be, as an Oath, for confirmation to set an end to all strife and controversie.
and be, as an Oath, for confirmation to Set an end to all strife and controversy.
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To examine some places of this nature;
To examine Some places of this nature;
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In 2 Sam. 24. 1. after we are told that the anger of the Lord was kindled against Israel, it presently follows, and he moved David against them, to say, Go number Israel and Judah.
In 2 Sam. 24. 1. After we Are told that the anger of the Lord was kindled against Israel, it presently follows, and he moved David against them, to say, Go number Israel and Judah.
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And some have been too ready to lay hold on this, and urge it as a plain testimony that God many times makes Satan his instrument,
And Some have been too ready to lay hold on this, and urge it as a plain testimony that God many times makes Satan his Instrument,
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and by him inciteth and moveth men to sin.
and by him inciteth and moves men to since.
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Which notwithstanding the gross absurdity of the thing it self, and a plain testimony of Scripture, That God tempteth no man, that is, incites or solicites none to sin, doth evidently demonstrate to be most false.
Which notwithstanding the gross absurdity of the thing it self, and a plain testimony of Scripture, That God tempts no man, that is, incites or solicits none to since, does evidently demonstrate to be most false.
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And this He in Samuel is pointed-out by name, and is no other than Satan himself.
And this He in Samuel is pointed-out by name, and is no other than Satan himself.
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Now the reason of this grand mistake and blasphemy was no other than this, that this, He moved David, is brought-in close to that, That God was angry; so that it might seem to be referred unto Him,
Now the reason of this grand mistake and blasphemy was no other than this, that this, He moved David, is brought-in close to that, That God was angry; so that it might seem to be referred unto Him,
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because there is no mention there of any other.
Because there is no mention there of any other.
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But yet they might have observed that it is a common thing with the Hebrews to bring-in their Verbs many times without the Person who is the agent;
But yet they might have observed that it is a Common thing with the Hebrews to bringing their Verbs many times without the Person who is the agent;
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so that these words, ET INSTIGAVIT DAVIDEM, he moved David, by the common opinion of Grammarians may be thus supplyed, ET INSTIGAVIT IS QUI INSTIGAVIT, He moved him that moved him, that is, the Devil.
so that these words, ET INSTIGAVIT DAVIDEM, he moved David, by the Common opinion of Grammarians may be thus supplied, ET INSTIGAVIT IS QUI INSTIGAVIT, He moved him that moved him, that is, the devil.
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But that 1 Kings 22. is more plain.
But that 1 Kings 22. is more plain.
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There comes-forth an evil Spirit, and offers as it were himself to assist and help God to destroy Ahab.
There comes-forth an evil Spirit, and offers as it were himself to assist and help God to destroy Ahab.
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For when God asks, Who shall perswade Ahab to fall at Ramoth-Gilead? the evil Spirit answers him, That will I: How? saith God.
For when God asks, Who shall persuade Ahab to fallen At Ramoth-Gilead? the evil Spirit answers him, That will I: How? Says God.
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I will go forth, saith he, and be a lying Spirit in the mouth of all his prophets. I will go forth, Says he, and be a lying Spirit in the Mouth of all his Prophets.
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Go, saith God, and prevail. If we take the words as they sound, here was more than Permission: Here was a Command;Go, Says God, and prevail. If we take the words as they found, Here was more than Permission: Here was a Command;
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and God may seem to have given the Spirit a Commission, and deputed him as an instrument to destroy Ahab.
and God may seem to have given the Spirit a Commission, and deputed him as an Instrument to destroy Ahab.
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But if we rightly weigh each circumstance, all will amount to no more than Permission.
But if we rightly weigh each circumstance, all will amount to no more than Permission.
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For though God gave-way to the evil Spirit, yet was it not infallibly necessary that Ahab should be deceived.
For though God gave-way to the evil Spirit, yet was it not infallibly necessary that Ahab should be deceived.
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If he would, he might have hearkened to Micaiah the true Prophet, and cast the lying Prophets into prison, there to eat the bread of sorrow,
If he would, he might have harkened to Micaiah the true Prophet, and cast the lying prophets into prison, there to eat the bred of sorrow,
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and drink the water of affliction.
and drink the water of affliction.
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GO, AND DO SO, are the words of an offended God, who, when he found an instrument, ready to his hands, would not hinder that voluntary profer of the evil Spirit, which he knew how to use to execute his vengeance upon that wicked King.GO, AND DO SO, Are the words of an offended God, who, when he found an Instrument, ready to his hands, would not hinder that voluntary proffer of the evil Spirit, which he knew how to use to execute his vengeance upon that wicked King.
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Occulta justitiae licentia malignis spiritibus datur, saith Gregory, ut quos volentes in peccati laqueo strangulant, in peccati poenam etiam nolentes trahant: Hidden justitiae licentia malignis spiritibus datur, Says Gregory, ut quos volentes in peccati laqueo strangulant, in peccati poenam etiam Nolentes trahant:
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Do we hear a Sermon, or give an alms to the poor? we are in heaven already.
Do we hear a Sermon, or give an alms to the poor? we Are in heaven already.
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Even the evil Spirits have a kind of licence, a Writ De puniendo peccatore, given them, that they who are so gentle and willing to be led into the snare of the Devil, may be dragged by them to punishment against their will.
Even the evil Spirits have a kind of licence, a Writ De puniendo peccatore, given them, that they who Are so gentle and willing to be led into the snare of the devil, may be dragged by them to punishment against their will.
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Again, God indeed is said in Scripture to have hardened Pharaoh's heart, to give-up men to their own lust, to vile affections,
Again, God indeed is said in Scripture to have hardened Pharaoh's heart, to give-up men to their own lust, to vile affections,
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and to a reprobate mind, &c. But all this in effect is no more, (as I have elsewhere shewn at large) than that God hath so ordained, hath set things in such a course, that,and to a Reprobate mind, etc. But all this in Effect is no more, (as I have elsewhere shown At large) than that God hath so ordained, hath Set things in such a course, that,
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if men continue in sin, they shall be hardned; if they love temptations, they shall be led into them;
if men continue in since, they shall be hardened; if they love temptations, they shall be led into them;
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and if they will needs play and sport with these Serpents they shall at last be stung to death. To conclude then;
and if they will needs play and sport with these Serpents they shall At last be stung to death. To conclude then;
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God tempteth no man, God solicites no man to sin, much less doth he lead or force men into this snare. No:God tempts no man, God solicits no man to since, much less does he led or force men into this snare. No:
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God is faithful, and will not suffer us to be tempted above our strength. God is faithful, and will not suffer us to be tempted above our strength.
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He doth not bid us fight when he hath disarmed us, nor assist that enemy which he bids us resist,
He does not bid us fight when he hath disarmed us, nor assist that enemy which he bids us resist,
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nor lead us into those tentations which we are sure to fall under. But NONLATINALPHABET, God is true and faithful:
nor led us into those tentations which we Are sure to fallen under. But, God is true and faithful:
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and to expose us a prey to a merciless and invincible enemy is prejudicial to the Faith and Truth and Sincerity of God.
and to expose us a prey to a merciless and invincible enemy is prejudicial to the Faith and Truth and Sincerity of God.
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He leaves Tentations as they are, allurements and terrors, and no more: And he leaves us as we are;
He leaves Tentations as they Are, allurements and terrors, and no more: And he leaves us as we Are;
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with Understanding, to discern what is true, and what is counterfeit;
with Understanding, to discern what is true, and what is counterfeit;
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and with a Will of greater activity than the Rhetorick of a pleasing or the terror of a fearful tentation.
and with a Will of greater activity than the Rhetoric of a pleasing or the terror of a fearful tentation.
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As he leaves us Sense to receive objects, so he leaves us Reason to weigh and ponder them, to consider what deceit may be in Beauty, and what danger in Honour;
As he leaves us Sense to receive objects, so he leaves us Reason to weigh and ponder them, to Consider what deceit may be in Beauty, and what danger in Honour;
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to consider that a light affliction may bring a great weight of glory; that though Pleasure flatter, yet I may run from it;
to Consider that a Light affliction may bring a great weight of glory; that though Pleasure flatter, yet I may run from it;
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and though Affliction threaten, yet I may embrace it, and count the strokes of the one better than the kisses of the other.
and though Affliction threaten, yet I may embrace it, and count the Strokes of the one better than the Kisses of the other.
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God is faithful, and will with the tentation also make a way to escape. NONLATINALPHABET, saith the Apostle;God is faithful, and will with the tentation also make a Way to escape., Says the Apostle;
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not make a way with the breath of his Omnipotency, but make a way so plain and easie and passable that,
not make a Way with the breath of his Omnipotency, but make a Way so plain and easy and passable that,
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if thou wilt, thou maist escape, flee from the noise of the fear, and yet not fall into the pit, and come out of the midst of the pit, and yet not be taken in the snare;
if thou wilt, thou Mayest escape, flee from the noise of the Fear, and yet not fallen into the pit, and come out of the midst of the pit, and yet not be taken in the snare;
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So that though the word INDUCAS doth seem to import that God doth sometimes lead us into tentations, and give them a kind of possession of us,
So that though the word INDUCAS does seem to import that God does sometime led us into tentations, and give them a kind of possession of us,
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yet we must conceive no such thing of God.
yet we must conceive no such thing of God.
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Therefore St. Augustine explains NE INDUCAS by NE PATIARIS INDUCI, Lead us not, that is, Suffer us not to be led into tentations.
Therefore Saint Augustine explains NE INDUCAS by NE PATIARIS INDUCE, Led us not, that is, Suffer us not to be led into tentations.
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Which makes God not a party in Tentations, but a Deliverer out of them, and forbids all jealousie of God,
Which makes God not a party in Tentations, but a Deliverer out of them, and forbids all jealousy of God,
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and teacheth us to call upon him as upon our Buckler, our Strength, our Salvation. For conclusion;
and Teaches us to call upon him as upon our Buckler, our Strength, our Salvation. For conclusion;
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We may thus paraphrase this Petition;
We may thus Paraphrase this Petition;
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Heavenly Father, if it be thy will that, whilst we strive to serve and please thee, the World and the Devil fight against us, Heavenly Father, if it be thy will that, while we strive to serve and please thee, the World and the devil fight against us,
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and even for this cause, because we strive to serve and please thee;
and even for this cause, Because we strive to serve and please thee;
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If pleasures shew themselves to delay us, and Afflictions beat upon us to drive us back from the prize and price of the high calling, we murmur not, we repine not:
If pleasures show themselves to Delay us, and Afflictions beatrice upon us to drive us back from the prize and price of the high calling, we murmur not, we repine not:
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But we beg this favour of a just and gracious God, That thou wilt not in a manner throw us into tentations,
But we beg this favour of a just and gracious God, That thou wilt not in a manner throw us into tentations,
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or cast us upon them, so that we be held or detain'd by them; but rather grant thy help and assistance, that we may make an escape;
or cast us upon them, so that we be held or detained by them; but rather grant thy help and assistance, that we may make an escape;
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that leaving these pleasures behind us, and bearing these afflictions about us, and even trampling upon the necks of our enemies,
that leaving these pleasures behind us, and bearing these afflictions about us, and even trampling upon the necks of our enemies,
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and treading them down under our feet, we may run with joy the race which is set before us,
and treading them down under our feet, we may run with joy the raze which is Set before us,
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and pass from one degree of perfection to another, and so fit our Heads for that crown which thou wilt give to all those who overcome. and pass from one degree of perfection to Another, and so fit our Heads for that crown which thou wilt give to all those who overcome.
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And this I conceive is the sense of these words; Of which we shall speak now at large.
And this I conceive is the sense of these words; Of which we shall speak now At large.
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The Three and Fourtieth SERMON. PART. III. MATTH. VI. 13. And lead us not into tentation; but deliver us from evil.
The Three and Fortieth SERMON. PART. III. MATTHEW. VI. 13. And led us not into tentation; but deliver us from evil.
dt crd cc ord n1. n1. np1. av. crd. crd cc vvb pno12 xx p-acp n1; cc-acp vvb pno12 p-acp n-jn.
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WE have discoursed in general concerning the Ground of all Tentations, that they are as natural to Man as the faculties of his Soul. We will now give some particular Reasons why God doth permit them,
WE have discoursed in general Concerning the Ground of all Tentations, that they Are as natural to Man as the faculties of his Soul. We will now give Some particular Reasons why God does permit them,
pns12 vhb vvn p-acp n1 vvg dt n1 pp-f d n2, cst pns32 vbr a-acp j p-acp n1 p-acp dt n2 pp-f po31 n1 pns12 vmb av vvi d j n2 c-crq np1 vdz vvi pno32,
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why he leaves the world so full of snares, so full of stumbling blocks, and layes Man thus open and naked to temptations,
why he leaves the world so full of snares, so full of stumbling blocks, and lays Man thus open and naked to temptations,
c-crq pns31 vvz dt n1 av j pp-f n2, av j pp-f j-vvg n2, cc vvz n1 av j cc j p-acp n2,
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and sets him up, as Job speaketh, as a mark for the Devil to shoot his fiery darts at.
and sets him up, as Job speaks, as a mark for the devil to shoot his fiery darts At.
cc vvz pno31 a-acp, p-acp np1 vvz, p-acp dt n1 p-acp dt n1 pc-acp vvi po31 j n2 p-acp.
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And first, herein God acteth the part of a Father, when by tentations he maketh tryal of our faith in him and of our love and obedience to him.
And First, herein God Acts the part of a Father, when by tentations he makes trial of our faith in him and of our love and Obedience to him.
cc ord, av np1 vvz dt n1 pp-f dt n1, c-crq p-acp n2 pns31 vvz n1 pp-f po12 n1 p-acp pno31 cc pp-f po12 n1 cc n1 p-acp pno31.
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The skill of a Pilot is best seen in a tempest, and the sincerity of a Christian in the midst of tentations.
The skill of a Pilot is best seen in a tempest, and the sincerity of a Christian in the midst of tentations.
dt n1 pp-f dt n1 vbz js vvn p-acp dt n1, cc dt n1 pp-f dt njp p-acp dt n1 pp-f n2.
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He who either yields to the flattery of pleasure, or falls under the burden of affliction, he who either by fair weather is enticed or by foul weather is driven from the right way, behaveth himself neither like a son nor a servant.
He who either yields to the flattery of pleasure, or falls under the burden of affliction, he who either by fair weather is enticed or by foul weather is driven from the right Way, behaveth himself neither like a son nor a servant.
pns31 r-crq av-d vvz p-acp dt n1 pp-f n1, cc vvz p-acp dt n1 pp-f n1, pns31 r-crq av-d p-acp j n1 vbz vvn cc p-acp j n1 vbz vvn p-acp dt j-jn n1, vvz px31 av-d av-j dt n1 ccx dt n1.
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Probandus prius quam laudandus Christianus, A Christian must be tried first, and not till then be commended.Probandus prius quam laudandus Christian, A Christian must be tried First, and not till then be commended.
np1 fw-la fw-la fw-la np1, dt njp vmb vbi vvn ord, cc xx c-acp av vbi vvn.
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Habendo tentationem, habet probationem, Being tempted, he is proved and tryed, as Gold in the fire.Habendo tentationem, habet probationem, Being tempted, he is proved and tried, as Gold in the fire.
fw-la fw-la, fw-la fw-la, vbg vvn, pns31 vbz vvn cc vvn, c-acp n1 p-acp dt n1.
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Then are the chosen and golden vessels of God known, when they are brought to the touchstone of Temptation.
Then Are the chosen and golden vessels of God known, when they Are brought to the touchstone of Temptation.
av vbr dt j-vvn cc j n2 pp-f np1 vvn, c-crq pns32 vbr vvn p-acp dt n1 pp-f n1.
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Thus doth God exercise his servants in the spiritual conflict of Temptations.
Thus does God exercise his Servants in the spiritual conflict of Temptations.
av vdz np1 vvi po31 n2 p-acp dt j n1 pp-f n2.
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And thus the evils of this world usu bono vertuntur in bonum, by well managing of them are made good,
And thus the evils of this world usu Bono vertuntur in bonum, by well managing of them Are made good,
cc av dt n2-jn pp-f d n1 fw-la fw-la fw-la p-acp fw-la, p-acp av vvg pp-f pno32 vbr vvn j,
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whilst they do not increase our concupiscence, but exercise our patience.
while they do not increase our concupiscence, but exercise our patience.
cs pns32 vdb xx vvi po12 n1, cc-acp vvb po12 n1.
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16709
Therefore God hath placed a difficulty (which is a kind of tentation) upon every thing that is truly desirable.
Therefore God hath placed a difficulty (which is a kind of tentation) upon every thing that is truly desirable.
av np1 vhz vvn dt n1 (r-crq vbz dt n1 pp-f n1) p-acp d n1 cst vbz av-j j.
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The object of our Faith are things not seen; the object of our Hope, happiness at a distance;
The Object of our Faith Are things not seen; the Object of our Hope, happiness At a distance;
dt n1 pp-f po12 n1 vbr n2 xx vvn; dt n1 pp-f po12 n1, n1 p-acp dt n1;
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the object of our Charity, that Enemy that persecutes us.
the Object of our Charity, that Enemy that persecutes us.
dt n1 pp-f po12 n1, cst n1 cst vvz pno12.
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And the Invisibility of the object, the Distance of the object, the Unloveliness of the object, these are as so many temptations to shake my Faith, to dead and wither my Hope, and to destroy my Charity.
And the Invisibility of the Object, the Distance of the Object, the Unloveliness of the Object, these Are as so many temptations to shake my Faith, to dead and wither my Hope, and to destroy my Charity.
cc dt n1 pp-f dt n1, dt n1 pp-f dt n1, dt n1 pp-f dt n1, d vbr p-acp av d n2 pc-acp vvi po11 n1, p-acp j cc vvb po11 n1, cc pc-acp vvi po11 n1.
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And to believe upon this probability is the merit of my Faith;
And to believe upon this probability is the merit of my Faith;
cc pc-acp vvi p-acp d n1 vbz dt n1 pp-f po11 n1;
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to hope on earth for that which is laid up in heaven, is the life of my Hope;
to hope on earth for that which is laid up in heaven, is the life of my Hope;
pc-acp vvi p-acp n1 p-acp d r-crq vbz vvn a-acp p-acp n1, vbz dt n1 pp-f po11 n1;
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and to love that which my very bloud riseth at, is the crown and perfection of my Charity.
and to love that which my very blood Riseth At, is the crown and perfection of my Charity.
cc pc-acp vvi d r-crq po11 j n1 vvz p-acp, vbz dt n1 cc n1 pp-f po11 n1.
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Again, as God doth permit Temptations and exercise us with afflictions ad probationem fidei, for the tryal of our Faith,
Again, as God does permit Temptations and exercise us with afflictions and probationem fidei, for the trial of our Faith,
av, c-acp np1 vdz vvi n2 cc vvb pno12 p-acp n2 cc fw-la fw-la, p-acp dt n1 pp-f po12 n1,
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so doth he also many times even send them upon us ad emendationem labilis vitae, as St. Augustine speaks,
so does he also many times even send them upon us ad emendationem labilis vitae, as Saint Augustine speaks,
av vdz pns31 av d n2 av vvi pno32 p-acp pno12 fw-la fw-la fw-la fw-la, p-acp n1 np1 vvz,
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for the amendment of our sinful lives, that being foil'd by one temptation, we may be raised by another;
for the amendment of our sinful lives, that being foiled by one temptation, we may be raised by Another;
p-acp dt n1 pp-f po12 j n2, cst vbg vvn p-acp crd n1, pns12 vmb vbi vvn p-acp j-jn;
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being wounded by pleasure, be cured by grief:
being wounded by pleasure, be cured by grief:
vbg vvn p-acp n1, vbb vvn p-acp n1:
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16720
that the bitterness of affliction may sowre those sins which we drunk-down as the Oxe doth water, and make us distast them.
that the bitterness of affliction may sour those Sins which we drunk-down as the Ox does water, and make us distaste them.
cst dt n1 pp-f n1 vmb j d n2 r-crq pns12 j c-acp dt n1 vdz vvi, cc vvb pno12 n1 pno32.
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Productior est poena quà m culpa, saith St. Augustine, nè parva putaretur culpa, si cum illa finiretur & poena. Productior est poena quà m culpa, Says Saint Augustine, nè parva putaretur culpa, si cum illa finiretur & poena.
fw-la fw-la fw-la fw-la fw-la, vvz n1 np1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la cc fw-la.
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Our sins were no longer then they were a committing; but their guilt still remains:
Our Sins were no longer then they were a committing; but their guilt still remains:
po12 n2 vbdr av-dx av-jc cs pns32 vbdr dt vvg; cc-acp po32 n1 av vvz:
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16723
And lest we should let them sleep with small notice, lest they should put-on a lovely shape,
And lest we should let them sleep with small notice, lest they should put-on a lovely shape,
cc cs pns12 vmd vvi pno32 vvi p-acp j n1, cs pns32 vmd zz dt j n1,
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and so deceive us, when the sin is past, the rod is on the back; which maketh us turn our countenance, and behold our sins in their own ugly shapes.
and so deceive us, when the since is past, the rod is on the back; which makes us turn our countenance, and behold our Sins in their own ugly shapes.
cc av vvb pno12, c-crq dt n1 vbz j, dt n1 vbz p-acp dt n1; r-crq vvz pno12 vvi po12 n1, cc vvb po12 n2 p-acp po32 d j n2.
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O beatum servum, cujus emendationi instat Dominus, cui dignatur irasci, saith the Father;O Beatum servum, cujus Emendation Instant Dominus, cui Dignatur Irascible, Says the Father;
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvz dt n1;
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O blessed and happy servant upon whom God takes such pains, whose amendment he thus urgeth and forceth, whom he honours so highly as to vouchsafe to be angry with him!
Oh blessed and happy servant upon whom God Takes such pains, whose amendment he thus urges and forceth, whom he honours so highly as to vouchsafe to be angry with him!
uh j-vvn cc j n1 p-acp ro-crq np1 vvz d n2, rg-crq n1 pns31 av vvz cc vvz, ro-crq pns31 vvz av av-j c-acp pc-acp vvi pc-acp vbi j p-acp pno31!
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We may think indeed that when God thus brings on his armies and changes of sorrows, that he comes to fight against us, that he sticks his arrows in our sides to destroy us, that he brings these evils upon us to make us worse,
We may think indeed that when God thus brings on his armies and changes of sorrows, that he comes to fight against us, that he sticks his arrows in our sides to destroy us, that he brings these evils upon us to make us Worse,
pns12 vmb vvi av cst c-crq np1 av vvz p-acp po31 n2 cc n2 pp-f n2, cst pns31 vvz pc-acp vvi p-acp pno12, cst pns31 vvz po31 n2 p-acp po12 n2 pc-acp vvi pno12, cst pns31 vvz d n2-jn p-acp pno12 pc-acp vvi pno12 av-jc,
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and layes us on our beds of sickness to fling us upon that impatience which will sink us into hell, that he pursues us as an enemy.
and lays us on our Beds of sickness to fling us upon that impatience which will sink us into hell, that he pursues us as an enemy.
cc vvz pno12 p-acp po12 n2 pp-f n1 pc-acp vvi pno12 p-acp d n1 r-crq vmb vvi pno12 p-acp n1, cst pns31 vvz pno12 p-acp dt n1.
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But this is to make those Temptations which should destroy Sin to be exceeding sinful: this is not to savour the things which are of God.
But this is to make those Temptations which should destroy since to be exceeding sinful: this is not to savour the things which Are of God.
p-acp d vbz pc-acp vvi d n2 r-crq vmd vvi n1 pc-acp vbi vvg j: d vbz xx p-acp vvb dt n2 r-crq vbr pp-f np1.
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For even those smiling temptations, if we had not been willing to be deceived, might have helpt to increase that joy which is real.
For even those smiling temptations, if we had not been willing to be deceived, might have helped to increase that joy which is real.
c-acp av d j-vvg n2, cs pns12 vhd xx vbn j pc-acp vbi vvn, vmd vhi vvn pc-acp vvi d n1 r-crq vbz j.
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Had we frowned on them, we had had no sin.
Had we frowned on them, we had had no since.
vhd pns12 vvn p-acp pno32, pns12 vhd vhn dx n1.
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But having sinned, God comes towards us in blackness and darkness, in the horror of temporal afflictions, to see whether we have more patience towards these temptations of his left hand then those of his right hand;
But having sinned, God comes towards us in blackness and darkness, in the horror of temporal afflictions, to see whither we have more patience towards these temptations of his left hand then those of his right hand;
p-acp vhg vvn, np1 vvz p-acp pno12 p-acp n1 cc n1, p-acp dt n1 pp-f j n2, pc-acp vvi cs pns12 vhb dc n1 p-acp d n2 pp-f po31 j n1 av d pp-f po31 j-jn n1;
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not to sink us deeper, but to draw us out of the pit.
not to sink us Deeper, but to draw us out of the pit.
xx pc-acp vvi pno12 avc-jn, cc-acp pc-acp vvi pno12 av pp-f dt n1.
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He writes bitter things against us, and makes us possess the sins of our youth, as Job speaks:
He writes bitter things against us, and makes us possess the Sins of our youth, as Job speaks:
pns31 vvz j n2 p-acp pno12, cc vvz pno12 vvi dt n2 pp-f po12 n1, p-acp np1 vvz:
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16735
So to possess them that we may drive them out, so to look upon them that we may loath them.
So to possess them that we may drive them out, so to look upon them that we may loath them.
av p-acp vvb pno32 cst pns12 vmb vvi pno32 av, av pc-acp vvi p-acp pno32 cst pns12 vmb vvi pno32.
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He placeth them in order before us, that we may read and detest them and wipe and blot them out with our tears,
He places them in order before us, that we may read and detest them and wipe and blot them out with our tears,
pns31 vvz pno32 p-acp n1 p-acp pno12, cst pns12 vmb vvi cc vvi pno32 cc vvi cc vvi pno32 av p-acp po12 n2,
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and draw a new copy in the reformation of our lives. They are indeed Temptations; but, if we please, they are invitations to mercy.
and draw a new copy in the Reformation of our lives. They Are indeed Temptations; but, if we please, they Are invitations to mercy.
cc vvi dt j n1 p-acp dt n1 pp-f po12 n2. pns32 vbr av n2; cc-acp, cs pns12 vvb, pns32 vbr n2 p-acp n1.
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16738
They give indeed but an unpleasing sound;
They give indeed but an unpleasing found;
pns32 vvb av p-acp dt j n1;
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16739
but, if we will attend and hearken to them, they are sermons and instructions, and they may serve to order and compose rotam nativitatis, the whole wheel of our nature.
but, if we will attend and harken to them, they Are Sermons and instructions, and they may serve to order and compose Rotam nativitatis, the Whole wheel of our nature.
cc-acp, cs pns12 vmb vvi cc vvi p-acp pno32, pns32 vbr n2 cc n2, cc pns32 vmb vvi p-acp n1 cc vvi fw-la fw-la, dt j-jn n1 pp-f po12 n1.
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And first they work upon the Understanding part, to clear and enlighten that.
And First they work upon the Understanding part, to clear and enlighten that.
cc ord pns32 vvi p-acp dt n1 n1, pc-acp vvi cc vvi d.
(52) sermon (DIV1)
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16741
We see not only seeds of moral conversation, those practick notions which were born with us,
We see not only seeds of moral Conversation, those practic notions which were born with us,
pns12 vvb xx av-j n2 pp-f j n1, d j-jn n2 r-crq vbdr vvn p-acp pno12,
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but also those seeds of saving knowledge, which we gather from the Scripture, and improve by instruction and practise, never so darkned and obscured as when Pleasures and Delights have taken full possession of our souls.
but also those seeds of Saving knowledge, which we gather from the Scripture, and improve by instruction and practice, never so darkened and obscured as when Pleasures and Delights have taken full possession of our Souls.
cc-acp av d n2 pp-f j-vvg n1, r-crq pns12 vvb p-acp dt n1, cc vvb p-acp n1 cc n1, av-x av vvn cc vvn a-acp c-crq n2 cc n2 vhb vvn j n1 pp-f po12 n2.
(52) sermon (DIV1)
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And as we see in sick and distempered men, that the light of their reason is dimmed, and their mind disturbed;
And as we see in sick and distempered men, that the Light of their reason is dimmed, and their mind disturbed;
cc c-acp pns12 vvb p-acp j cc j-vvn n2, cst dt n1 pp-f po32 n1 vbz vvn, cc po32 n1 vvn;
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which proceeds from those vicious vapors which their corrupt humors do exhale:
which proceeds from those vicious vapours which their corrupt humours do exhale:
r-crq vvz p-acp d j n2 r-crq po32 j n2 vdb vvi:
(52) sermon (DIV1)
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it is so in the Soul and Understanding, which could not but apprehend objects as they are and in their own likeness,
it is so in the Soul and Understanding, which could not but apprehend objects as they Are and in their own likeness,
pn31 vbz av p-acp dt n1 cc n1, r-crq vmd xx cc-acp vvi n2 c-acp pns32 vbr cc p-acp po32 d n1,
(52) sermon (DIV1)
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16746
as it were not dazled and amazed with intervenient and impatient objects and phantasms:
as it were not dazzled and amazed with intervenient and impatient objects and phantasms:
c-acp pn31 vbdr xx vvn cc vvn p-acp j cc j n2 cc n2:
(52) sermon (DIV1)
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but being blinded by the God of this world, it sees objects indeed, but through the vanities of the world, which,
but being blinded by the God of this world, it sees objects indeed, but through the vanities of the world, which,
cc-acp vbg vvn p-acp dt n1 pp-f d n1, pn31 vvz n2 av, cc-acp p-acp dt n2 pp-f dt n1, r-crq,
(52) sermon (DIV1)
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16748
as coloured Glass, present the object much like unto themselves. Sin hath now the face and beauty of Virtue: Envy is emulation; Covetousness, thrift; Prodigality, bounty;
as coloured Glass, present the Object much like unto themselves. since hath now the face and beauty of Virtue: Envy is emulation; Covetousness, thrift; Prodigality, bounty;
c-acp j-vvn n1, vvb dt n1 av-d av-j p-acp px32. n1 vhz av dt n1 cc n1 pp-f n1: n1 vbz n1; n1, n1; n1, n1;
(52) sermon (DIV1)
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the Gospel, a promulgation of liberty, and a priviledge to sin.
the Gospel, a Promulgation of liberty, and a privilege to since.
dt n1, dt n1 pp-f n1, cc dt n1 p-acp n1.
(52) sermon (DIV1)
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16750
Things now appear unto us as upon a stage, in masques and vizards and strange apparel.
Things now appear unto us as upon a stage, in masques and vizards and strange apparel.
n2 av vvi p-acp pno12 p-acp p-acp dt n1, p-acp n2 cc n2 cc j n1.
(52) sermon (DIV1)
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16751
Now when the hand of God is upon us, when to expel that sin which a delightful tentation hath occasioned, he maks us feel the smart of one quite contrary,
Now when the hand of God is upon us, when to expel that since which a delightful tentation hath occasioned, he makes us feel the smart of one quite contrary,
av c-crq dt n1 pp-f np1 vbz p-acp pno12, c-crq pc-acp vvi d n1 r-crq dt j n1 vhz vvn, pns31 vvz pno12 vvi dt n1 pp-f pi av j-jn,
(52) sermon (DIV1)
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16752
and to drive out that which entred with delight he sends another with a whip;
and to drive out that which entered with delight he sends Another with a whip;
cc pc-acp vvi av cst r-crq vvd p-acp n1 pns31 vvz j-jn p-acp dt n1;
(52) sermon (DIV1)
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16753
when this cross tentation hath cut of all hopes of enjoying such pleasing objects as have taken us up, the Understanding hath more liberty then before to retire into it self,
when this cross tentation hath Cut of all hope's of enjoying such pleasing objects as have taken us up, the Understanding hath more liberty then before to retire into it self,
c-crq d j n1 vhz vvn pp-f d n2 pp-f vvg d j-vvg n2 a-acp vhb vvn pno12 a-acp, dt n1 vhz dc n1 cs a-acp pc-acp vvi p-acp pn31 n1,
(52) sermon (DIV1)
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16754
and begins evigilare, to awake as a man out of sleep, and to enjoy a kind of heaven and serenity, which before did NONLATINALPHABET,
and begins evigilare, to awake as a man out of sleep, and to enjoy a kind of heaven and serenity, which before did,
cc vvz vvi, p-acp j c-acp dt n1 av pp-f n1, cc pc-acp vvi dt n1 pp-f n1 cc n1, r-crq a-acp vdd,
(52) sermon (DIV1)
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16755
as the Platonicks speak, sleep in a hell of confusion and darkness.
as the Platonics speak, sleep in a hell of confusion and darkness.
c-acp dt n2 vvb, vvb p-acp dt n1 pp-f n1 cc n1.
(52) sermon (DIV1)
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16756
Now the seeds of Goodness being freed from the attractive force of allurements, begin to recover life and strength,
Now the seeds of goodness being freed from the Attractive force of allurements, begin to recover life and strength,
av dt n2 pp-f n1 vbg vvn p-acp dt j n1 pp-f n2, vvb pc-acp vvi n1 cc n1,
(52) sermon (DIV1)
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16757
and sprout forth into those apprehensions which bring with them a loathing of that evil which before they converst withal as with a familiar friend:
and sprout forth into those apprehensions which bring with them a loathing of that evil which before they conversed withal as with a familiar friend:
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16758
And anon every sin appears in his own shape: Envy is Murder; Covetousness, Idolatry; Prodigality, Folly;
And anon every since appears in his own shape: Envy is Murder; Covetousness, Idolatry; Prodigality, Folly;
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and the Gospel, a Sanctuary not for Libertines, but Repentants. In my prosperity I said, saith David, I shall never be moved.
and the Gospel, a Sanctuary not for Libertines, but Repentants. In my Prosperity I said, Says David, I shall never be moved.
cc dt n1, dt n1 xx p-acp n2, cc-acp n2. p-acp po11 n1 pns11 vvd, vvz np1, pns11 vmb av-x vbi vvn.
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16760
Lord, by thy favour thou hast made my mountain to stand strong. Thou didst hide thy face, and I was troubled.
Lord, by thy favour thou hast made my mountain to stand strong. Thou didst hide thy face, and I was troubled.
n1, p-acp po21 n1 pns21 vh2 vvn po11 n1 pc-acp vvi j. pns21 vdd2 vvi po21 n1, cc pns11 vbds vvn.
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16761
I cryed unto thee, O Lord, and unto the Lord I made my supplication.
I cried unto thee, Oh Lord, and unto the Lord I made my supplication.
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16762
It is strange, saith Calvine, that God should enlighten Davids eyes by hiding his face, without the light of whose countenance even Knowledge it self is no better than Darkness. It is strange, Says Calvin, that God should enlighten Davids eyes by hiding his face, without the Light of whose countenance even Knowledge it self is no better than Darkness.
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16763
But we find it most true, that, when one temptation doth infatuate, a contrary is brought-in to make men wise.
But we find it most true, that, when one temptation does infatuate, a contrary is brought-in to make men wise.
cc-acp pns12 vvb pn31 av-ds j, cst, c-crq crd n1 vdz j, dt n-jn vbz j pc-acp vvi n2 j.
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Secondly, the Will of man as it is a free so is a perverse and froward faculty,
Secondly, the Will of man as it is a free so is a perverse and froward faculty,
ord, dt n1 pp-f n1 c-acp pn31 vbz dt j av vbz dt j cc j n1,
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and many times Planet-wise moveson in its own way contrary to the strong circumvolution of the First mover:
and many times Planet-wise moveson in its own Way contrary to the strong circumvolution of the First mover:
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But the Temptations of the left hand serve to settle its irregular motion, and to make it wait upon Reason.
But the Temptations of the left hand serve to settle its irregular motion, and to make it wait upon Reason.
cc-acp dt n2 pp-f dt j n1 vvi pc-acp vvi po31 j n1, cc pc-acp vvi pn31 vvi p-acp n1.
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16767
For having followed the deceitful allurements of the World, and finding gall and bitterness upon every seeming delight, having found death in the Harlots lips,
For having followed the deceitful allurements of the World, and finding Gall and bitterness upon every seeming delight, having found death in the Harlots lips,
p-acp vhg vvn dt j n2 pp-f dt n1, cc vvg n1 cc n1 p-acp d j-vvg n1, vhg vvn n1 p-acp dt ng1 n2,
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16768
and misery in every way she wandered, she begins to renounce her self, and, though she be free to every object,
and misery in every Way she wandered, she begins to renounce her self, and, though she be free to every Object,
cc n1 p-acp d n1 pns31 vvd, pns31 vvz pc-acp vvi po31 n1, cc, cs pns31 vbb j p-acp d n1,
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16769
yet she fastens her self on one alone, and hath her eye alwayes upon the Understanding,
yet she fastens her self on one alone, and hath her eye always upon the Understanding,
av pns31 vvz po31 n1 p-acp crd j, cc vhz po31 n1 av p-acp dt n1,
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as the eye of the hand-maid is upon the eye of the mistress who directs her.
as the eye of the handmaid is upon the eye of the mistress who directs her.
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16771
Lastly, Tentations may have their operation on the Memory, and revive those decay'd characters whether of Gods blessings or of our own sins,
Lastly, Tentations may have their operation on the Memory, and revive those decayed characters whither of God's blessings or of our own Sins,
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16772
and bring those sins which did lurk in secret into the open light.
and bring those Sins which did lurk in secret into the open Light.
cc vvi d n2 r-crq vdd vvi p-acp j-jn p-acp dt j n1.
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16773
How soon when we are at quiet and ease do we forget God? how soon do we forget our selves? How many benefits,
How soon when we Are At quiet and ease do we forget God? how soon do we forget our selves? How many benefits,
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16774
how many sins are torn out of our memories? Who remembers his own soul in this calm,
how many Sins Are torn out of our memories? Who remembers his own soul in this Cam,
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16775
or can think that he hath a soul? Who thinks of Sin in Jollity? So that it may seem to be a kind of tentation to be long free from tentation.
or can think that he hath a soul? Who thinks of since in Jollity? So that it may seem to be a kind of tentation to be long free from tentation.
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16776
We read in the book of Genesis that Joseph's brethren made no scruple of the sin they committed against him for fourteen years together:
We read in the book of Genesis that Joseph's brothers made no scruple of the since they committed against him for fourteen Years together:
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16777
but being cast into prison they presently call it to mind, and that upon no apparent reason, We are verily guilty concerning our brother;
but being cast into prison they presently call it to mind, and that upon no apparent reason, We Are verily guilty Concerning our brother;
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16778
and therefore is this distress come upon us. and Therefore is this distress come upon us.
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16779
Beloved, afflictions are to us à memoriâ: and though they be tentations to distrust and murmuring,
beloved, afflictions Are to us à memoriâ: and though they be tentations to distrust and murmuring,
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16780
yet they may prove (and so they are intended) like Joseph unto his brethren, remembrancers to us, to remove the callum, the hardness, of our consciences,
yet they may prove (and so they Are intended) like Joseph unto his brothers, remembrancers to us, to remove the callum, the hardness, of our Consciences,
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(52) sermon (DIV1)
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16781
and make them quick of sense, that we may ab ipso morbo remedium sumere, force a remedy from the disease,
and make them quick of sense, that we may ab ipso morbo remedium Sumere, force a remedy from the disease,
cc vvi pno32 j pp-f n1, cst pns12 vmb fw-la fw-la fw-mi fw-la fw-la, vvb dt n1 p-acp dt n1,
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No prisoner can be said to be at liberty till his fetters be off;
No prisoner can be said to be At liberty till his fetters be off;
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(56) sermon (DIV1)
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and make even Sin advantageous to us, by removing it out of the Affection, where it playes the parasite,
and make even since advantageous to us, by removing it out of the Affection, where it plays the parasite,
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16783
and fixing it in the Memory, where it is a fury, where it is as operative to destroy as it was in the Affection, to increase it self.
and fixing it in the Memory, where it is a fury, where it is as operative to destroy as it was in the Affection, to increase it self.
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16784
To contemplate Sin and to view the horror of it, and the hell it deserves, is enough to break our hearts,
To contemplate since and to view the horror of it, and the hell it deserves, is enough to break our hearts,
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16785
and bow our wills, and to make us hate and detest Sin more than Hell it self.
and bow our wills, and to make us hate and detest since more than Hell it self.
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16786
Again, in the third place, this exercise in tentations doth not only draw us to repentance for sins past,
Again, in the third place, this exercise in tentations does not only draw us to Repentance for Sins past,
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16787
but also serves as a fence or guard to those virtues and saving graces which make us gracious in the sight of God;
but also serves as a fence or guard to those Virtues and Saving graces which make us gracious in the sighed of God;
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16788
it doth temper that portion in us which is the Spirits, that it prove not more dangerous and fatal than that of the Flesh.
it does temper that portion in us which is the Spirits, that it prove not more dangerous and fatal than that of the Flesh.
pn31 vdz vvi d n1 p-acp pno12 r-crq vbz dt n2, cst pn31 vvb xx av-dc j cc j cs d pp-f dt n1.
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16789
For as Bernard discanteth upon Porphyrie's definition of Man, HOMO EST ANIMAL RATIONALE MORTALE, Man is a rational, but mortal creature:
For as Bernard discanteth upon Porphyrie's definition of Man, HOMO EST ANIMAL RATIONALE MORTAL, Man is a rational, but Mortal creature:
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16790
The Mortal, saith he, doth temper the Rational, that it do not swell; and the Rational strengthen the Mortal, that it do not weaken and dead our spirits. The Mortal, Says he, does temper the Rational, that it do not swell; and the Rational strengthen the Mortal, that it do not weaken and dead our spirits.
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16791
And therefore St. Augustine was bold to pronounce that it was very happy for some men that they did fall in tentations.
And Therefore Saint Augustine was bold to pronounce that it was very happy for Some men that they did fallen in tentations.
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16792
For Pride, which threw down the Angels from heaven, will grow not only upon Power and Beauty and Pomp of the world, but upon the choicest virtues;
For Pride, which threw down the Angels from heaven, will grow not only upon Power and Beauty and Pomp of the world, but upon the Choicest Virtues;
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16793
and like those plantae parasiticae, those parasitical plants which will grow but upon other plants, it sucks out the very juice and spirits of them,
and like those plantae parasiticae, those parasitical plants which will grow but upon other plants, it sucks out the very juice and spirits of them,
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16794
and is nourisht with that which quickens those virtues and keeps them alive.
and is nourished with that which quickens those Virtues and keeps them alive.
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16795
When we have stood strong against temptations, quâdam delectatione sibimet ipsi animus blanditur, there ariseth in our soul a kind of delight, which doth f••tter and tickle us to death.
When we have stood strong against temptations, quâdam delectatione sibimet ipsi animus blanditur, there arises in our soul a kind of delight, which does f••tter and tickle us to death.
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16796
Fovea mentis, memoria virtutis, saith Gregory;Fovea mentis, memoria virtue, Says Gregory;
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(52) sermon (DIV1)
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16797
Too much to look back upon our beauty, and too steddily to view our own perfections, is to dig a pit and a grave for those virtues we boast of.
Too much to look back upon our beauty, and too steadily to view our own perfections, is to dig a pit and a grave for those Virtues we boast of.
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16798
When the soul is lifted up thus high, it will fall with all its honor into the lowest pit.
When the soul is lifted up thus high, it will fallen with all its honour into the lowest pit.
c-crq dt n1 vbz vvn a-acp av j, pn31 vmb vvi p-acp d po31 n1 p-acp dt js n1.
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16799
It is St. Hieroms observation of some Monks in his time, That if they did but for some few dayes cloyster up themselves and fast, they did presently think themselves alicujus momenti; and did begin to look big and scornfully on their brethren.
It is Saint Hieroms observation of Some Monks in his time, That if they did but for Some few days cloister up themselves and fast, they did presently think themselves alicujus Momenti; and did begin to look big and scornfully on their brothers.
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16800
Let a blind Votary devote himself to poverty, or go in Pilgrimage to some created Saint,
Let a blind Votary devote himself to poverty, or go in Pilgrimage to Some created Saint,
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16803
But if we keep our selves from those sins which make others the song and proverb of the people,
But if we keep our selves from those Sins which make Others the song and proverb of the people,
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16804
then we seem to walk upon the pavement of heaven, to converse with Angels, with Seraphim and Cherubim:
then we seem to walk upon the pavement of heaven, to converse with Angels, with Seraphim and Cherubin:
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16805
from which imaginary state we look down and behold our brother on the ground;
from which imaginary state we look down and behold our brother on the ground;
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16806
and how vile doth he appear in our eyes? a worm, a wretch, a son of perdition;
and how vile does he appear in our eyes? a worm, a wretch, a son of perdition;
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16807
and we begin to thunder when God is well pleased to be silent.
and we begin to thunder when God is well pleased to be silent.
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16808
Now this Pride and Contempt of our brother, ortum habet à pace quam habemus à tentationibus, saith the Schoolman, ariseth from a peaceable conceit which we are very willing to cherish, that we have stood strong against the violence of temptations.
Now this Pride and Contempt of our brother, Garden habet à pace quam habemus à tentationibus, Says the Schoolman, arises from a peaceable conceit which we Are very willing to cherish, that we have stood strong against the violence of temptations.
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16809
And then with us he is scarce a Christian who is tempted:
And then with us he is scarce a Christian who is tempted:
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Therefore St. Paul makes Temptation an argument against Sin, and the Possibility of being tempted a motive to have compassion on those who are fallen into tentation;
Therefore Saint Paul makes Temptation an argument against since, and the Possibility of being tempted a motive to have compassion on those who Are fallen into tentation;
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Brethren, if a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness, lest thou also be tempted; Brothers, if a man be overtaken in a fault, you which Are spiritual restore such a one in the Spirit of meekness, lest thou also be tempted;
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16812
When Alexander was wounded, who would be thought a God, Callisthenes tells him that certainly the Gods had no such bloud.
When Alexander was wounded, who would be Thought a God, Callisthenes tells him that Certainly the God's had no such blood.
c-crq np1 vbds vvn, r-crq vmd vbi vvn dt np1, np1 vvz pno31 cst av-j dt n2 vhd dx d n1.
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16813
Heracleotes Dionysius was a great professor amongst the Stoicks, who knew not grief, nor pleasure:
Heracleotes Dionysius was a great professor among the Stoics, who knew not grief, nor pleasure:
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16814
but he soon forfook their School, saith Tully, propter dolorem oculorum, when he was troubled with a great pain in his eyes:
but he soon forfook their School, Says Tully, propter dolorem oculorum, when he was troubled with a great pain in his eyes:
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16815
Beloved, when we have run on smoothly and evenly a long time, and met with no rub or check in our wayes,
beloved, when we have run on smoothly and evenly a long time, and met with no rub or check in our ways,
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16816
when we have fought prosperously, and gained some few victories over our spiritual enemies;
when we have fought prosperously, and gained Some few victories over our spiritual enemies;
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16817
we may flatter our selves that we reign as Kings, and are indeed the sons of God,
we may flatter our selves that we Reign as Kings, and Are indeed the Sons of God,
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16818
whilst we esteem others as worms and no men: But when the Devil hath flung his dart at us, and drawn bloud from us;
while we esteem Others as worms and no men: But when the devil hath flung his dart At us, and drawn blood from us;
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16819
we begin to think that this bloud is not the bloud of God, that those sins cannot issue from any heart but his who is full of imperfection, who is subject to passions and tentations, even as they are who for our seven times fall seventy times a day.
we begin to think that this blood is not the blood of God, that those Sins cannot issue from any heart but his who is full of imperfection, who is Subject to passion and tentations, even as they Are who for our seven times fallen seventy times a day.
pns12 vvb pc-acp vvi cst d n1 vbz xx dt n1 pp-f np1, cst d n2 vmbx vvi p-acp d n1 p-acp po31 zz vbz j pp-f n1, r-crq vbz j-jn p-acp n2 cc n2, av c-acp pns32 vbr zz p-acp po12 crd n2 vvi crd n2 dt n1.
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And though we number our selves amongst the strictest professors, and separate our selves from our brethren as from the Goats on the left hand,
And though we number our selves among the Strictest professors, and separate our selves from our brothers as from the Goats on the left hand,
cc cs pns12 vvb po12 n2 p-acp dt js n2, cc vvi po12 n2 p-acp po12 n2 a-acp p-acp dt n2 p-acp dt j n1,
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yet when we feel the pain, not of our Eyes, but of our Conscience, we then are content to rank our selves with the brethren of low degree, with vulgar Christians, with Publicans and Harlots,
yet when we feel the pain, not of our Eyes, but of our Conscience, we then Are content to rank our selves with the brothers of low degree, with Vulgar Christians, with Publicans and Harlots,
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and joyn with them in one common Letany, God be merciful to us miserable sinners.
and join with them in one Common Letany, God be merciful to us miserable Sinners.
cc vvi p-acp pno32 p-acp crd j n1, np1 vbi j p-acp pno12 j n2.
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Lastly, this conflict with Tentations makes us look-up unto the hills, from whence cometh our salvation;
Lastly, this conflict with Tentations makes us lookup unto the hills, from whence comes our salvation;
ord, d n1 p-acp n2 vvz pno12 j p-acp dt n2, p-acp q-crq vvz po12 n1;
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that we may not say with that proud King in Daniel, Is it not I that built Babel? Is it not I that have been wiser than the Serpent? that was not ignorant of his enterprises? that have encountred him both when he roared as a Lion,
that we may not say with that proud King in daniel, Is it not I that built Babel? Is it not I that have been Wiser than the Serpent? that was not ignorant of his enterprises? that have encountered him both when he roared as a lion,
cst pns12 vmb xx vvi p-acp d j n1 p-acp np1, vbz pn31 xx pns11 cst vvd np1? vbz pn31 xx pns11 cst vhb vbn jc cs dt n1? cst vbds xx j pp-f po31 n2? cst vhb vvn pno31 d c-crq pns31 vvd p-acp dt n1,
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and when he put on the shape of an Angel of light? Is it not I that have coped with him in every shape he puton? that have met with Pleasures in their fairest dress,
and when he put on the shape of an Angel of Light? Is it not I that have coped with him in every shape he puton? that have met with Pleasures in their Fairest dress,
cc c-crq pns31 vvd p-acp dt n1 pp-f dt n1 pp-f n1? vbz pn31 xx pns11 cst vhb vvn p-acp pno31 p-acp d n1 pns31 n1? cst vhb vvn p-acp n2 p-acp po32 js n1,
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and past them by with a slight and disdain? that have had Honor woo me,
and passed them by with a slight and disdain? that have had Honour woo me,
cc vvd pno32 p-acp p-acp dt j cc n1? cst vhb vhn n1 vvi pno11,
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and have run from it? Riches thrown into my lap, and flung them away? nay, that have met Satan in all his horror, in misery and affliction and disgrace,
and have run from it? Riches thrown into my lap, and flung them away? nay, that have met Satan in all his horror, in misery and affliction and disgrace,
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and have made him fall off and retire? And this is a tentation greater than all those we have avoided.
and have made him fallen off and retire? And this is a tentation greater than all those we have avoided.
cc vhb vvn pno31 vvi a-acp cc vvi? cc d vbz dt n1 jc cs d d pns12 vhb vvn.
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And therefore the servants of God, being taken with it, have been turned back to grosser sins for a remedy,
And Therefore the Servants of God, being taken with it, have been turned back to grosser Sins for a remedy,
cc av dt n2 pp-f np1, vbg vvn p-acp pn31, vhb vbn vvn av p-acp jc n2 p-acp dt n1,
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and as that proud King was made a beast to learn humility, so were they delivered to more brutish affections, to learn that God in their weakness whom they forgat in their strength;
and as that proud King was made a beast to Learn humility, so were they Delivered to more brutish affections, to Learn that God in their weakness whom they forgot in their strength;
cc c-acp cst j n1 vbds vvn dt n1 pc-acp vvi n1, av vbdr pns32 vvn p-acp av-dc j n2, pc-acp vvi cst np1 p-acp po32 n1 r-crq pns32 vvd p-acp po32 n1;
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to ascribe the victory to him who teacheth our hands to fight, and girdeth us with strength; to acknowledge that,
to ascribe the victory to him who Teaches our hands to fight, and Girdeth us with strength; to acknowledge that,
pc-acp vvi dt n1 p-acp pno31 r-crq vvz po12 n2 pc-acp vvi, cc vvz pno12 p-acp n1; pc-acp vvi d,
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though we sweat and labour and fight it out even unto death, yet the victory is the Lords, even of that God who is not gratiae angustus, as Ambrose speaks, any niggard of his grace, but seeing the many snares in the midst of which we are placed, the many temptations we are to cope withal, hath not only made a Law against Sin,
though we sweat and labour and fight it out even unto death, yet the victory is the lords, even of that God who is not Gratiae Augustus, as Ambrose speaks, any niggard of his grace, but seeing the many snares in the midst of which we Are placed, the many temptations we Are to cope withal, hath not only made a Law against since,
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and proclaimed a reward to the righteous, and punishment to the breaker of the Law, placed Punishment against that Pleasure which is but for a season, and eternity of Reward against the Bitterness of these momentany afflictions, but hath also afforded us his Grace and assistance,
and proclaimed a reward to the righteous, and punishment to the breaker of the Law, placed Punishment against that Pleasure which is but for a season, and eternity of Reward against the Bitterness of these momentany afflictions, but hath also afforded us his Grace and assistance,
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as a staff by which we may walk.
as a staff by which we may walk.
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And as when the children of Israel were in the wilderness he rained down Manna upon them,
And as when the children of Israel were in the Wilderness he reigned down Manna upon them,
cc c-acp c-crq dt n2 pp-f np1 vbdr p-acp dt n1 pns31 vvd a-acp n1 p-acp pno32,
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and led them as it were by the hand till they came into the land of Promise,
and led them as it were by the hand till they Come into the land of Promise,
cc vvd pno32 p-acp pn31 vbdr p-acp dt n1 c-acp pns32 vvd p-acp dt n1 pp-f n1,
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and tasted of the milk and honey there:
and tasted of the milk and honey there:
cc vvn pp-f dt n1 cc n1 a-acp:
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The Four and Fourtieth SERMON. PART. IV. MATTH. VI. 13. And lead us not into tentation; but deliver us from evil.
The Four and Fortieth SERMON. PART. IV. MATTHEW. VI. 13. And led us not into tentation; but deliver us from evil.
dt crd cc ord n1. n1. np1 av. crd. crd cc vvb pno12 xx p-acp n1; cc-acp vvb pno12 p-acp n-jn.
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And this the Fathers made an argument and strong proof of the Resurrection of the dead:
And this the Father's made an argument and strong proof of the Resurrection of the dead:
cc d dt n2 vvd dt n1 cc j n1 pp-f dt n1 pp-f dt j:
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so God deals with his children and servants whilst they are in viâ, in this their peregrination, ever and anon beset with Philistines and Amalekites, with those tentations which may deter them in their journey, and drive them back;
so God deals with his children and Servants while they Are in viâ, in this their peregrination, ever and anon beset with philistines and Amalekites, with those tentations which may deter them in their journey, and drive them back;
av np1 vvz p-acp po31 n2 cc n2 cs pns32 vbr p-acp fw-la, p-acp d po32 n1, av cc av vvn p-acp njp2 cc np2, p-acp d n2 r-crq vmb vvi pno32 p-acp po32 n1, cc vvi pno32 av;
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he rains down abundance of his Grace to assist them against the violence of Temptations; sometimes beating back the blow, removing the temptation; sometimes diverting our thoughts;
he rains down abundance of his Grace to assist them against the violence of Temptations; sometime beating back the blow, removing the temptation; sometime diverting our thoughts;
pns31 vvz a-acp n1 pp-f po31 n1 pc-acp vvi pno32 p-acp dt n1 pp-f n2; av vvg av dt n1, vvg dt n1; av vvg po12 n2;
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sometimes strengthning and incouraging us in the very skirmish;
sometime strengthening and encouraging us in the very skirmish;
av vvg cc vvg pno12 p-acp dt j n1;
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sometimes washing off those colours with which the Devil hath painted the object, making Pleasure irksome for the sting in its tail,
sometime washing off those colours with which the devil hath painted the Object, making Pleasure irksome for the sting in its tail,
av vvg a-acp d n2 p-acp r-crq dt n1 vhz vvn dt n1, vvg n1 j p-acp dt n1 p-acp po31 n1,
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and Grief delight some for that weight of glory which it worketh; teaching us our postures;
and Grief delight Some for that weight of glory which it works; teaching us our postures;
cc n1 vvb d p-acp d n1 pp-f n1 r-crq pn31 vvz; vvg pno12 po12 n2;
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discovering to us the enemies stratagems, and where his great strength lyeth;
discovering to us the enemies stratagems, and where his great strength lies;
vvg p-acp pno12 dt n2 n2, cc c-crq po31 j n1 vvz;
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girding and fencing and compassing of us in on every side, till he hath brought us to the coelestial Canaan, where there is fulness of joy for evermore.
girding and fencing and compassing of us in on every side, till he hath brought us to the celestial Canaan, where there is fullness of joy for evermore.
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And therefore as he hath given us a command to try our Obedience, so he hath commanded us also to call and depend upon him for assistance.
And Therefore as he hath given us a command to try our obedience, so he hath commanded us also to call and depend upon him for assistance.
cc av c-acp pns31 vhz vvn pno12 dt n1 pc-acp vvi po12 n1, av pns31 vhz vvn pno12 av pc-acp vvi cc vvi p-acp pno31 p-acp n1.
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Et scimus quià petentes libenter aexaudit, quando hoc petitur largiri quod jubet; Et scimus quià petentes Libenter aexaudit, quando hoc petitur largiri quod jubet;
fw-la fw-la fw-la fw-la fw-la n1, fw-la fw-la fw-la fw-la fw-la fw-la;
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And we know it is impossible that he should deny our requests, when we desire him to grant us that which he would have us ask, his help and assistance to do that which he commands.
And we know it is impossible that he should deny our requests, when we desire him to grant us that which he would have us ask, his help and assistance to do that which he commands.
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We beg his assistance against the lusts of the Flesh; he commands us to mortifie them:
We beg his assistance against the Lustiest of the Flesh; he commands us to mortify them:
pns12 vvb po31 n1 p-acp dt n2 pp-f dt n1; pns31 vvz pno12 p-acp vvi pno32:
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against the pollutions of the world;
against the pollutions of the world;
p-acp dt n2 pp-f dt n1;
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his will is our sanctification: against the Devil, he bids us tread him under foot. He bids us, who is Xystarchus, the master of the race, and Epistates, the overseer of the combate.
his will is our sanctification: against the devil, he bids us tread him under foot. He bids us, who is Xystarchus, the master of the raze, and Epistates, the overseer of the combat.
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His Grace is Bellonia, that divine Power which shall drive-back our enemies.
His Grace is Bellonia, that divine Power which shall drive-back our enemies.
po31 n1 vbz np1, cst j-jn n1 r-crq vmb j po12 n2.
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And if the Devil inspire evil thoughts, God is both able and willing to inspire good;
And if the devil inspire evil thoughts, God is both able and willing to inspire good;
cc cs dt n1 vvb j-jn n2, np1 vbz d j cc j pc-acp vvi j;
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and in all our tryals, in all time of our tribulation, in all time of our wealth, in the hour of death,
and in all our trials, in all time of our tribulation, in all time of our wealth, in the hour of death,
cc p-acp d po12 n2, p-acp d n1 pp-f po12 n1, p-acp d n1 pp-f po12 n1, p-acp dt n1 pp-f n1,
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and in the day of judgment, his Grace is sufficient for us; and in the day of judgement, his Grace is sufficient for us;
cc p-acp dt n1 pp-f n1, po31 n1 vbz j p-acp pno12;
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that our rejoycing and boasting may be in the Lord; that the glorious company of the Apostles, the goodly fellowship of the Prophets, the noble army of Martyrs, that all the victorious Saints of God may cast-down their crowns at his feet, and confess that Salvation is from the Lord.
that our rejoicing and boasting may be in the Lord; that the glorious company of the Apostles, the goodly fellowship of the prophets, the noble army of Martyrs, that all the victorious Saints of God may Cast-down their crowns At his feet, and confess that Salvation is from the Lord.
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And thus much be spoken of the Reasons why God doth exercise his servants with divers tentations.
And thus much be spoken of the Reasons why God does exercise his Servants with diverse tentations.
cc av av-d vbb vvn pp-f dt n2 c-crq np1 vdz vvi po31 n2 p-acp j n2.
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THE Reasons why God permits Tentations, and hath placed mankind as it were in open field to fight it out against spiritual enemies, we laid before you the last day.
THE Reasons why God permits Tentations, and hath placed mankind as it were in open field to fight it out against spiritual enemies, we laid before you the last day.
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We proceed now to discover the Manner of their operation and working, and to find-out when they become sins,
We proceed now to discover the Manner of their operation and working, and to find-out when they become Sins,
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and how we may know they have prevailed and overcome us.
and how we may know they have prevailed and overcome us.
cc c-crq pns12 vmb vvi pns32 vhb vvn cc vvn pno12.
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The Will of Man, as his Desire, is led with respect of somewhat that is good, or at least seemeth so.
The Will of Man, as his Desire, is led with respect of somewhat that is good, or At least seems so.
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This provoketh and draweth both Sense and Will to perform her actions.
This provokes and draws both Sense and Will to perform her actions.
np1 vvz cc vvz d n1 cc n1 pc-acp vvi po31 n2.
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And though the Desire, which is first, and the Delight, which follows, be inward and inherent,
And though the Desire, which is First, and the Delight, which follows, be inward and inherent,
cc cs dt n1, r-crq vbz ord, cc dt n1, r-crq vvz, vbb j cc j,
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yet those things which we affect and would attain are then external when we pursue them;
yet those things which we affect and would attain Are then external when we pursue them;
av d n2 r-crq pns12 vvb cc vmd vvi vbr av j c-crq pns12 vvb pno32;
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and when we enjoy them, they are but in a manner conjoyned with us in opinion or possession, which contenteth both body and soul.
and when we enjoy them, they Are but in a manner conjoined with us in opinion or possession, which contents both body and soul.
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St. Augustine, upon the 79 Psalm, makes two roots of Sin, Desire, and Fear; Omnia peccata duae res faciunt, Desiderium, & Timor.
Saint Augustine, upon the 79 Psalm, makes two roots of since, Desire, and fear; Omnia Peccata duae Rest faciunt, Desiderium, & Timor.
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St. James tells us that every man is tempted by his own lust, which is the nurse and mother of Sin. Nor doth St. Augustine jarr with St. James;
Saint James tells us that every man is tempted by his own lust, which is the nurse and mother of Sin. Nor does Saint Augustine jarr with Saint James;
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who setteth down Lust for the first spring of every tentation to Sin. For either that Tentation which St. James speaks of is a delightful provocation to sin resting within us;
who sets down Lust for the First spring of every tentation to Sin. For either that Tentation which Saint James speaks of is a delightful provocation to since resting within us;
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or that Terror which St. Augustine addeth is nothing else but a violent and external inducement working from without.
or that Terror which Saint Augustine adds is nothing Else but a violent and external inducement working from without.
cc d n1 r-crq n1 np1 vvz vbz pix av cc-acp dt j cc j n1 vvg p-acp p-acp.
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Or else we may joyn the one as a consequent to the other;
Or Else we may join the one as a consequent to the other;
cc av pns12 vmb vvi dt crd p-acp dt j p-acp dt j-jn;
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since the natural Desire we have of our own ease breadeth in us the Dislike and Fear of evil which so strongly urgeth and forceth us.
since the natural Desire we have of our own ease breedeth in us the Dislike and fear of evil which so strongly urges and forceth us.
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From whence we may conclude that if Desire and Fear, as St. Augustine speaks, be the motives and inducements to all sins,
From whence we may conclude that if Desire and fear, as Saint Augustine speaks, be the motives and inducements to all Sins,
p-acp c-crq pns12 vmb vvi cst cs n1 cc n1, c-acp n1 np1 vvz, vbb dt n2 cc n2 p-acp d n2,
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and the Desire and Fear, on which depend the rest of the affections, be passions of the Sensitive part of the Soul permixed in this life with corporal Spirits,
and the Desire and fear, on which depend the rest of the affections, be passion of the Sensitive part of the Soul permixed in this life with corporal Spirits,
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then all have their provocation and incitement from the bodily senses, spirits or motions, NONLATINALPHABET, saith Clemens Alexandrinus, All Desires and Fears and Sorrows have their original rising and motion from the Body.
then all have their provocation and incitement from the bodily Senses, spirits or motions,, Says Clemens Alexandrian, All Desires and Fears and Sorrows have their original rising and motion from the Body.
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For the Father will tell us, NONLATINALPHABET, that Passion is nothing else but a sensible motion of the Desiring and Appetitive faculty upon the imagination of good or evil.
For the Father will tell us,, that Passion is nothing Else but a sensible motion of the Desiring and Appetitive faculty upon the imagination of good or evil.
p-acp dt n1 vmb vvi pno12,, cst n1 vbz pix av cc-acp dt j n1 pp-f dt vvg cc j n1 p-acp dt n1 pp-f j cc j-jn.
(53) sermon (DIV1)
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16876
The passions of the soul, as Desire, Fear, Joy, Sorrow, do not move in this life without the Body.
The passion of the soul, as Desire, fear, Joy, Sorrow, do not move in this life without the Body.
dt n2 pp-f dt n1, c-acp n1, vvb, n1, np1-n, vdb xx vvi p-acp d n1 p-acp dt n1.
(53) sermon (DIV1)
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16938
and the Affections will soon build-up an opinion.
and the Affections will soon build-up an opinion.
cc dt n2 vmb av j dt n1.
(53) sermon (DIV1)
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16877
First, in that they are sensible motions, they must be perceived in the Body: Secondly, in that they rise from the Sensitive appetite, they are conjoyned with the Body:
First, in that they Are sensible motions, they must be perceived in the Body: Secondly, in that they rise from the Sensitive appetite, they Are conjoined with the Body:
ord, p-acp cst pns32 vbr j n2, pns32 vmb vbi vvn p-acp dt n1: ord, p-acp cst pns32 vvb p-acp dt j n1, pns32 vbr vvn p-acp dt n1:
(53) sermon (DIV1)
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16878
Thirdly, in that they come from the Phansie or Imagination of good or evil, whether truly so or but in appearance, they are kindled from the Senses of the Body.
Thirdly, in that they come from the Fancy or Imagination of good or evil, whither truly so or but in appearance, they Are kindled from the Senses of the Body.
ord, p-acp cst pns32 vvb p-acp dt n1 cc n1 pp-f j cc j-jn, cs av-j av cc p-acp p-acp n1, pns32 vbr vvn p-acp dt n2 pp-f dt n1.
(53) sermon (DIV1)
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16879
What the Eye sees beautiful, awaketh my Desires; what terrible, provokes Hatred and Disdain; What is good and atchievable, lightens my Joy;
What the Eye sees beautiful, awakes my Desires; what terrible, provokes Hatred and Disdain; What is good and atchievable, lightens my Joy;
q-crq dt n1 vvz j, vvz po11 n2; r-crq j, vvz n1 cc n1; q-crq vbz j cc j, vvz po11 n1;
(53) sermon (DIV1)
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16880
What is evil and unavoidable, begets Sorrow.
What is evil and unavoidable, begets Sorrow.
q-crq vbz j-jn cc j, vvz n1.
(53) sermon (DIV1)
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16881
According as things objected to Sense, or remembred after, seem good or evil to the powers of the soul,
According as things objected to Sense, or remembered After, seem good or evil to the Powers of the soul,
vvg p-acp n2 vvn p-acp n1, cc vvd a-acp, vvb j cc j-jn p-acp dt n2 pp-f dt n1,
(53) sermon (DIV1)
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16882
so is Desire or Anger kindled by Pleasure on the one side, or Dislike and Grief on the other;
so is Desire or Anger kindled by Pleasure on the one side, or Dislike and Grief on the other;
av vbz n1 cc n1 vvn p-acp n1 p-acp dt crd n1, cc n1 cc n1 p-acp dt j-jn;
(53) sermon (DIV1)
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16883
which presently and with a kind of violence prevaileth with the Soul, if we do not stand up strong to resist them.
which presently and with a kind of violence prevails with the Soul, if we do not stand up strong to resist them.
r-crq av-j cc p-acp dt n1 pp-f n1 vvz p-acp dt n1, cs pns12 vdb xx vvi a-acp j pc-acp vvi pno32.
(53) sermon (DIV1)
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16884
Thus the Body hath its operation upon the Soul, as the Soul hath upon the Body.
Thus the Body hath its operation upon the Soul, as the Soul hath upon the Body.
av dt n1 vhz po31 n1 p-acp dt n1, c-acp dt n1 vhz p-acp dt n1.
(53) sermon (DIV1)
603
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16885
Adeò autem non sola anima transigit vitam, ut nec cogitatus licèt solos, licèt non ad effectum per carnem deductos auferamus à collegio carnis, saith Tertullian;Adeò autem non sola anima transigit vitam, ut nec Thoughts licèt solos, licèt non ad effectum per Carnem deductos auferamus à collegio carnis, Says Tertullian;
fw-la fw-la fw-la uh fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la fw-la fw-la fw-la fw-fr fw-la fw-la, vvz np1;
(53) sermon (DIV1)
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16886
So far is it that the Soul should be alone in the actions of our life, that we cannot take those thoughts which are alone, So Far is it that the Soul should be alone in the actions of our life, that we cannot take those thoughts which Are alone,
av av-j vbz pn31 cst dt n1 vmd vbi j p-acp dt n2 pp-f po12 n1, cst pns12 vmbx vvi d n2 r-crq vbr j,
(53) sermon (DIV1)
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16887
and not yet by the flesh brought into act, from the society and fellowship of the body: and not yet by the Flesh brought into act, from the society and fellowship of the body:
cc xx av p-acp dt n1 vvn p-acp n1, p-acp dt n1 cc n1 pp-f dt n1:
(53) sermon (DIV1)
603
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16888
For in the flesh and with the flesh, and by the flesh that is done by the soul which is done in the heart and inward man.
For in the Flesh and with the Flesh, and by the Flesh that is done by the soul which is done in the heart and inward man.
p-acp p-acp dt n1 cc p-acp dt n1, cc p-acp dt n1 cst vbz vdn p-acp dt n1 r-crq vbz vdn p-acp dt n1 cc j n1.
(53) sermon (DIV1)
603
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16889
In all sins not only the Doers and Actors, but the Leaders, Directors and Advisers, Consenters and Allowers are guilty with the Principal.
In all Sins not only the Doers and Actors, but the Leaders, Directors and Advisers, Consenters and Allowers Are guilty with the Principal.
p-acp d n2 xx av-j dt n2 cc n2, cc-acp dt n2, n2 cc n2, n2 cc n2 vbr j p-acp dt n-jn.
(53) sermon (DIV1)
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16890
All the Instruments are justly detested where the Sin is worthily condemned.
All the Instruments Are justly detested where the since is worthily condemned.
av-d dt n2 vbr av-j vvn c-crq dt n1 vbz av-j vvn.
(53) sermon (DIV1)
603
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16891
The Creatures of God, which in themselves are very good, being made snares and pricks and thorns unto man, are subjected to vanity, and have no better ruler than Satan the God of this world; The Creatures of God, which in themselves Are very good, being made snares and pricks and thorns unto man, Are subjected to vanity, and have no better ruler than Satan the God of this world;
dt n2 pp-f np1, r-crq p-acp px32 vbr av j, vbg vvn n2 cc vvz cc n2 p-acp n1, vbr vvn p-acp n1, cc vhb dx jc n1 cs np1 dt n1 pp-f d n1;
(53) sermon (DIV1)
603
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16892
because that by infecting Man with sin he hath altered and inverted the use and end of the whole world.
Because that by infecting Man with since he hath altered and inverted the use and end of the Whole world.
c-acp cst p-acp vvg n1 p-acp n1 pns31 vhz vvn cc vvn dt n1 cc n1 pp-f dt j-jn n1.
(53) sermon (DIV1)
603
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16893
The Eye that wanderd after vanity shall be filled with horror: the Ear that delighted in blasphemy shall be punished with weeping and gnashing of teeth:
The Eye that wanderd After vanity shall be filled with horror: the Ear that delighted in blasphemy shall be punished with weeping and gnashing of teeth:
dt n1 cst vvd p-acp n1 vmb vbi vvn p-acp n1: dt n1 cst vvd p-acp n1 vmb vbi vvn p-acp vvg cc vvg pp-f n2:
(53) sermon (DIV1)
603
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16894
the Touch which luxury and wantonness corrupted, shall be tormented with fire and brimstone.
the Touch which luxury and wantonness corrupted, shall be tormented with fire and brimstone.
dt n1 r-crq n1 cc n1 vvn, vmb vbi vvn p-acp n1 cc n1.
(53) sermon (DIV1)
603
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16895
Men, as well as Angels, sin in their whole natures, in their bodies and in their souls.
Men, as well as Angels, since in their Whole nature's, in their bodies and in their Souls.
np1, c-acp av c-acp n2, n1 p-acp po32 j-jn n2, p-acp po32 n2 cc p-acp po32 n2.
(53) sermon (DIV1)
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16896
Otherwise, one part must be placed in hell, as peccant; the other in heaven, as innocent.
Otherwise, one part must be placed in hell, as peccant; the other in heaven, as innocent.
av, crd n1 vmb vbi vvn p-acp n1, c-acp av-j; dt j-jn p-acp n1, c-acp j-jn.
(53) sermon (DIV1)
603
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16898
Sic ad patiendum societatem carnis expostulat anima, ut tam plenè per eam pati possit, quà m sine ea plenè agere non potuit; Sic ad patiendum societatem carnis expostulate anima, ut tam plenè per eam pati possit, quà m sine ea plenè agere non Potuit;
fw-la fw-la fw-la fw-la fw-la vvi fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-fr n1;
(53) sermon (DIV1)
603
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16899
The Soul must have the society and company of the Body in the punishment, as she made it a fellow and companion in sin;
The Soul must have the society and company of the Body in the punishment, as she made it a fellow and Companion in since;
dt n1 vmb vhi dt n1 cc n1 pp-f dt n1 p-acp dt n1, c-acp pns31 vvd pn31 dt n1 cc n1 p-acp n1;
(53) sermon (DIV1)
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16900
that now she may as fully suffer by it and with it, as before without it she could do nothing.
that now she may as Fully suffer by it and with it, as before without it she could do nothing.
cst av pns31 vmb a-acp av-j vvi p-acp pn31 cc p-acp pn31, c-acp a-acp p-acp pn31 pns31 vmd vdi pix.
(53) sermon (DIV1)
603
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16901
And they bring her in thus bespeaking the Flesh, Thou didst let open the gates at which the enemy enterd that destroy'd us both.
And they bring her in thus bespeaking the Flesh, Thou didst let open the gates At which the enemy entered that destroyed us both.
cc pns32 vvb pno31 p-acp av vvg dt n1, pns21 vdd2 vvi j dt n2 p-acp r-crq dt n1 vvd cst vvn pno12 d.
(53) sermon (DIV1)
603
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16902
Thou hadst Beauty, for which I was more deformed; Riches, for which I was the poorer:
Thou Hadst Beauty, for which I was more deformed; Riches, for which I was the Poorer:
pns21 vhd2 n1, p-acp r-crq pns11 vbds av-dc vvn; n2, p-acp r-crq pns11 vbds dt jc:
(53) sermon (DIV1)
603
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16903
Thou wert clothed sumptuously, for which I was the more naked. Thou hadst Strength, for which I was the weaker.
Thou Wertenberg clothed sumptuously, for which I was the more naked. Thou Hadst Strength, for which I was the Weaker.
pns21 vbd2r vvn av-j, p-acp r-crq pns11 vbds dt av-dc j. pns21 vhd2 n1, p-acp r-crq pns11 vbds dt jc.
(53) sermon (DIV1)
603
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16904
Thou hadst Eyes, which let-in those colours which are now blackness and darkness. Thou hadst Ears, which suckt-in that musick which is turned into mourning.
Thou Hadst Eyes, which let-in those colours which Are now blackness and darkness. Thou Hadst Ears, which suckt-in that music which is turned into mourning.
pns21 vhd2 n2, r-crq j d n2 r-crq vbr av n1 cc n1. pns21 vhd2 n2, r-crq j d n1 r-crq vbz vvn p-acp n1.
(53) sermon (DIV1)
603
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16905
In thee was the sin shaped and formed which begat death. I have sinned in thee, and with thee;
In thee was the since shaped and formed which begat death. I have sinned in thee, and with thee;
p-acp pno21 vbds dt n1 vvn cc vvn r-crq vvd n1. pns11 vhb vvn p-acp pno21, cc p-acp pno21;
(53) sermon (DIV1)
603
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16906
and now we must both smart together. I went-out by thy Ears and Eyes and Hands, and wandred abroad after forbidden objects;
and now we must both smart together. I went-out by thy Ears and Eyes and Hands, and wandered abroad After forbidden objects;
cc av pns12 vmb av-d vvi av. pns11 j p-acp po21 n2 cc n2 cc n2, cc vvd av p-acp j-vvn n2;
(53) sermon (DIV1)
603
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16907
and now, being returned home, I find my self naked. and now, being returned home, I find my self naked.
cc av, vbg vvn av-an, pns11 vvb po11 n1 j.
(53) sermon (DIV1)
603
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16908
It is evident then that the Senses of the Body are the Windows of the Soul,
It is evident then that the Senses of the Body Are the Windows of the Soul,
pn31 vbz j av cst dt n2 pp-f dt n1 vbr dt n2 pp-f dt n1,
(53) sermon (DIV1)
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16909
and that through them Tentations make their entrance into the inward man.
and that through them Tentations make their Entrance into the inward man.
cc cst p-acp pno32 n2 vvi po32 n1 p-acp dt j n1.
(53) sermon (DIV1)
603
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16910
Why do men disbelieve and impugn the word of God, but because they measure Divine things by humane Sense and Experience? Thus did Mahometism get a side presently,
Why do men disbelieve and impugn the word of God, but Because they measure Divine things by humane Sense and Experience? Thus did Mahometism get a side presently,
q-crq vdb n2 vvi cc vvi dt n1 pp-f np1, cc-acp c-acp pns32 vvb j-jn n2 p-acp j n1 cc n1? av vdd np1 vvi dt n1 av-j,
(53) sermon (DIV1)
603
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16911
and overflow the greater part of the world, because it brought with it a carnal Paradise,
and overflow the greater part of the world, Because it brought with it a carnal Paradise,
cc vvi dt jc n1 pp-f dt n1, c-acp pn31 vvd p-acp pn31 dt j n1,
(53) sermon (DIV1)
603
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16912
an eternity of Lusts, and such promises as flattered the Sense to blindfold the Reason, that it might not see its absurdities.
an eternity of Lustiest, and such promises as flattered the Sense to blindfold the Reason, that it might not see its absurdities.
dt n1 pp-f n2, cc d n2 c-acp vvd dt n1 pc-acp vvi dt n1, cst pn31 vmd xx vvi po31 n2.
(53) sermon (DIV1)
603
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16913
For the Turk, destitute of truth, and so not able to judge aright of Gods favours in this life, casting an eye on the worldly miseries of Christians,
For the Turk, destitute of truth, and so not able to judge aright of God's favours in this life, casting an eye on the worldly misery's of Christians,
p-acp dt np1, j pp-f n1, cc av xx j pc-acp vvi av pp-f npg1 n2 p-acp d n1, vvg dt n1 p-acp dt j n2 pp-f np1,
(53) sermon (DIV1)
603
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16914
and puffed-up with his own victories, condemneth the faith of Christ as displeasing to God,
and puffed-up with his own victories, Condemneth the faith of christ as displeasing to God,
cc j p-acp po31 d n2, vvz dt n1 pp-f np1 p-acp vvg p-acp np1,
(53) sermon (DIV1)
603
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16915
because by reason of afflictions it is so unto the Flesh, and preferreth and magnifieth his own,
Because by reason of afflictions it is so unto the Flesh, and preferreth and magnifieth his own,
c-acp p-acp n1 pp-f n2 pn31 vbz av p-acp dt n1, cc vvz cc vvz po31 d,
(53) sermon (DIV1)
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16916
for no other reason but that it is more attempered to the Sense, and answerable to the desires of the Flesh.
for no other reason but that it is more attempered to the Sense, and answerable to the Desires of the Flesh.
c-acp dx j-jn n1 cc-acp cst pn31 vbz av-dc vvd p-acp dt n1, cc j p-acp dt n2 pp-f dt n1.
(53) sermon (DIV1)
603
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16917
The Atheist, who hath no Religion at all, no God but his own right hand and his arm, no Deity but Policy, is, carried with the same respects to deny and despise the Providence of God.
The Atheist, who hath no Religion At all, no God but his own right hand and his arm, no Deity but Policy, is, carried with the same respects to deny and despise the Providence of God.
dt n1, r-crq vhz dx n1 p-acp d, dx n1 p-acp po31 d j-jn n1 cc po31 n1, dx n1 p-acp n1, vbz, vvn p-acp dt d n2 pc-acp vvi cc vvi dt n1 pp-f np1.
(53) sermon (DIV1)
603
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16918
For being earthly minded, and even buried alive in the contemplation of the things of this world,
For being earthly minded, and even buried alive in the contemplation of the things of this world,
p-acp vbg j vvn, cc av vvn j p-acp dt n1 pp-f dt n2 pp-f d n1,
(53) sermon (DIV1)
603
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16919
and seeing the wicked flourish as a green bay-tree, and Innocence clothed with shame, brought to the stake and the rack, concludeth there is no God,
and seeing the wicked flourish as a green Bay tree, and Innocence clothed with shame, brought to the stake and the rack, Concludeth there is no God,
cc vvg dt j vvb p-acp dt j-jn n1, cc n1 vvn p-acp n1, vvn p-acp dt n1 cc dt n1, vvz a-acp vbz dx n1,
(53) sermon (DIV1)
603
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16920
and derides his Patience and Justice, because his Providence waiteth not upon his desires, governs not the world as he would have it,
and derides his Patience and justice, Because his Providence waits not upon his Desires, governs not the world as he would have it,
cc vvz po31 n1 cc n1, c-acp po31 n1 vvz xx p-acp po31 n2, vvz xx dt n1 c-acp pns31 vmd vhi pn31,
(53) sermon (DIV1)
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16921
and is wanting sometime to his expectation. Nay, beloved, how many are there of us who draw-out our Religion by this model,
and is wanting sometime to his expectation. Nay, Beloved, how many Are there of us who draw-out our Religion by this model,
cc vbz vvg av p-acp po31 n1. uh-x, j-vvn, c-crq d vbr a-acp pp-f pno12 r-crq j po12 n1 p-acp d n1,
(53) sermon (DIV1)
603
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16922
and if Religion will not condescend and meet with our sensual Desires, draw them up and mix and temper them with our Religion;
and if Religion will not condescend and meet with our sensual Desires, draw them up and mix and temper them with our Religion;
cc cs n1 vmb xx vvi cc vvi p-acp po12 j n2, vvb pno32 a-acp cc vvi cc vvi pno32 p-acp po12 n1;
(53) sermon (DIV1)
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16923
and if we do not find Religion fit to our humor, we make one.
and if we do not find Religion fit to our humour, we make one.
cc cs pns12 vdb xx vvi n1 j p-acp po12 n1, pns12 vvb pi.
(53) sermon (DIV1)
603
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16924
Christianity of it self is a severe and simple Religion, and doth so little favour our fleshly part that it commands us to mortifie and kill it;
Christianity of it self is a severe and simple Religion, and does so little favour our fleshly part that it commands us to mortify and kill it;
np1 pp-f pn31 n1 vbz dt j cc j n1, cc vdz av av-j vvi po12 j n1 cst pn31 vvz pno12 pc-acp vvi cc vvi pn31;
(53) sermon (DIV1)
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16925
and yet how by degrees hath it been brought to joyn and conform it self to our Sense, which lets-in those tentations which are the very seed out of which many monstrous errors are ingendred.
and yet how by Degrees hath it been brought to join and conform it self to our Sense, which lets-in those tentations which Are the very seed out of which many monstrous errors Are engendered.
cc av c-crq p-acp n2 vhz pn31 vbn vvn pc-acp vvi cc vvi pn31 n1 p-acp po12 n1, r-crq j d n2 r-crq vbr dt j n1 av pp-f r-crq d j n2 vbr vvn.
(53) sermon (DIV1)
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16926
Of a severe Religion we have made it a sportful Religion, an easie Religion, a gaudy and pompous Religion;
Of a severe Religion we have made it a sportful Religion, an easy Religion, a gaudy and pompous Religion;
pp-f dt j n1 pns12 vhb vvn pn31 dt j n1, dt j n1, dt j cc j n1;
(53) sermon (DIV1)
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16927
of a doing active Religion, a heavy Religion; of a bountiful Religion, we have made it NONLATINALPHABET, a cheap and thriving Religion.
of a doing active Religion, a heavy Religion; of a bountiful Religion, we have made it, a cheap and thriving Religion.
pp-f av vdg j n1, dt j n1; pp-f dt j n1, pns12 vhb vvn pn31, dt j cc j-vvg n1.
(53) sermon (DIV1)
603
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16928
For from our Senses and fleshly desires have those corruptions and mixtures crept into Religion which carry with them a near likeness and resemblance to them.
For from our Senses and fleshly Desires have those corruptions and mixtures crept into Religion which carry with them a near likeness and resemblance to them.
p-acp p-acp po12 n2 cc j n2 vhb d n2 cc n2 vvn p-acp n1 r-crq vvb p-acp pno32 dt j n1 cc n1 p-acp pno32.
(53) sermon (DIV1)
603
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16929
Ambition hath brought-in her addition or defalcation, and Covetousness hers, and Wantonness hers; and the Love of pleasures hath cast-in her poyson;
Ambition hath brought-in her addition or defalcation, and Covetousness hers, and Wantonness hers; and the Love of pleasures hath cast-in her poison;
n1 vhz j po31 n1 cc n1, cc n1 png31, cc n1 png31; cc dt n1 pp-f n2 vhz j po31 n1;
(53) sermon (DIV1)
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16930
and all these have left their very mark and character in the doctrines of men.
and all these have left their very mark and character in the doctrines of men.
cc d d vhb vvn po32 j n1 cc n1 p-acp dt n2 pp-f n2.
(53) sermon (DIV1)
603
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16931
Nor can I attribute it to any thing more than to this, that we do NONLATINALPHABET, take our Senses from the world,
Nor can I attribute it to any thing more than to this, that we do, take our Senses from the world,
ccx vmb pns11 vvi pn31 p-acp d n1 av-dc cs p-acp d, cst pns12 vdb, vvb po12 n2 p-acp dt n1,
(53) sermon (DIV1)
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16932
and sanctifie and consecrate them to God.
and sanctify and consecrate them to God.
cc vvb cc vvi pno32 p-acp np1.
(53) sermon (DIV1)
603
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16933
One would think indeed that Ambition and Covetousness and Sensuality were of a quite contrary strain,
One would think indeed that Ambition and Covetousness and Sensuality were of a quite contrary strain,
crd vmd vvi av d n1 cc n1 cc n1 vbdr pp-f dt av j-jn n1,
(53) sermon (DIV1)
603
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16934
and not competible with those more speculative errors.
and not competible with those more speculative errors.
cc xx j p-acp d dc j n2.
(53) sermon (DIV1)
603
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16935
For what can the Love of money or honor do to the stating of a question in Divinity? But by the art and craft of the Devil these have been made tentations to error, have been,
For what can the Love of money or honour do to the stating of a question in Divinity? But by the art and craft of the devil these have been made tentations to error, have been,
p-acp q-crq vmb dt n1 pp-f n1 cc n1 vdb p-acp dt vvg pp-f dt n1 p-acp n1? p-acp p-acp dt n1 cc n1 pp-f dt n1 d vhb vbn vvn n2 p-acp n1, vhb vbn,
(53) sermon (DIV1)
603
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16936
as the Popes claim runs, infallible, far more potent with us than an oecumenical Councel.
as the Popes claim runs, infallible, Far more potent with us than an ecumenical Council.
c-acp dt ng1 n1 vvz, j, av-j av-dc j p-acp pno12 av dt j n1.
(53) sermon (DIV1)
603
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16937
For these tentations of the World and the Flesh first strike the Sense with delight, which by the help of the Phansie doth soon enflame the Affections;
For these tentations of the World and the Flesh First strike the Sense with delight, which by the help of the Fancy does soon inflame the Affections;
p-acp d n2 pp-f dt n1 cc dt n1 ord vvi dt n1 p-acp n1, r-crq p-acp dt n1 pp-f dt n1 vdz av vvi dt n2;
(53) sermon (DIV1)
603
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16939
The Love of honor makes the Judgment follow it to that height and pitch which it hath marktout.
The Love of honour makes the Judgement follow it to that height and pitch which it hath marktout.
dt n1 pp-f n1 vvz dt n1 vvb pn31 p-acp d n1 cc n1 r-crq pn31 vhz j.
(53) sermon (DIV1)
603
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16940
My Love of money will gloss that Blessing which our Saviour hath annext to Poverty of spirit.
My Love of money will gloss that Blessing which our Saviour hath annexed to Poverty of Spirit.
po11 n1 pp-f n1 vmb n1 d n1 r-crq po12 n1 vhz vvn p-acp n1 pp-f n1.
(53) sermon (DIV1)
603
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16941
My Factions humor will strike at the very life and heart of Religion in the name of Religion and God himself,
My Factions humour will strike At the very life and heart of Religion in the name of Religion and God himself,
po11 n2 n1 vmb vvi p-acp dt j n1 cc n1 pp-f n1 p-acp dt n1 pp-f n1 cc np1 px31,
(53) sermon (DIV1)
603
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16942
and destroy Christianity for excessive love of Christ. Every humor will venture upon any falshood which is like it.
and destroy Christianity for excessive love of christ. Every humour will venture upon any falsehood which is like it.
cc vvi np1 p-acp j n1 pp-f np1. np1 n1 vmb vvi p-acp d n1 r-crq vbz av-j pn31.
(53) sermon (DIV1)
603
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16943
There is nothing within the compass of our Sensual appetites which we are not ready to embrace,
There is nothing within the compass of our Sensual appetites which we Are not ready to embrace,
pc-acp vbz pix p-acp dt n1 pp-f po12 j n2 r-crq pns12 vbr xx j pc-acp vvi,
(53) sermon (DIV1)
603
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16944
and believe it to be true, because we wish it so, being advantageous and conducible to the end which we have proposed and set-up to our selves.
and believe it to be true, Because we wish it so, being advantageous and conducible to the end which we have proposed and setup to our selves.
cc vvb pn31 pc-acp vbi j, c-acp pns12 vvb pn31 av, vbg j cc j p-acp dt n1 r-crq pns12 vhb vvn cc j p-acp po12 n2.
(53) sermon (DIV1)
603
Page 508
16945
When Christians did revocare mentem à sensibus, take and withdraw their Hand from those objects which were busie with the Sense,
When Christians did revocare mentem à sensibus, take and withdraw their Hand from those objects which were busy with the Sense,
c-crq np1 vdd vvb fw-la fw-fr fw-la, vvb cc vvi po32 n1 p-acp d n2 r-crq vbdr j p-acp dt n1,
(53) sermon (DIV1)
603
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16946
when they were within themselves, and framed their lives to the simplicity and plainness of the Gospel, there was scarce the name of Heretick heard amongst them, no contentions, no exsecrations, no thundring-out excommunications against one another.
when they were within themselves, and framed their lives to the simplicity and plainness of the Gospel, there was scarce the name of Heretic herd among them, no contentions, no exsecrations, no thundring-out excommunications against one Another.
c-crq pns32 vbdr p-acp px32, cc vvd po32 n2 p-acp dt n1 cc n1 pp-f dt n1, pc-acp vbds av-j dt n1 pp-f n1 vvn p-acp pno32, dx n2, dx n2, dx j n2 p-acp crd j-jn.
(53) sermon (DIV1)
603
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16947
But within a while this simplicity abated, and the doctrine of Faith was made to give attendance on sensual humours that did pollute it.
But within a while this simplicity abated, and the Doctrine of Faith was made to give attendance on sensual humours that did pollute it.
p-acp p-acp dt n1 d n1 vvn, cc dt n1 pp-f n1 vbds vvn pc-acp vvi n1 p-acp j n2 cst vdd vvi pn31.
(53) sermon (DIV1)
603
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16948
Therefore the Heathen, to make the Christians let go their hold, and fall off from the acknowledgment of the truth, did use the Devils method,
Therefore the Heathen, to make the Christians let go their hold, and fallen off from the acknowledgment of the truth, did use the Devils method,
av dt j-jn, pc-acp vvi dt njpg2 vvb vvi po32 n1, cc vvi a-acp p-acp dt n1 pp-f dt n1, vdd vvi dt ng1 n1,
(53) sermon (DIV1)
603
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16949
and laid before them temporal contentments and the sweetness of life. Their common forms were, CONSULE TIBI; MISERERE TUI;
and laid before them temporal contentment's and the sweetness of life. Their Common forms were, CONSULE TIBI; MISERERE TUI;
cc vvn p-acp pno32 j n2 cc dt n1 pp-f n1. po32 j n2 vbdr, n1 fw-la; fw-la fw-la;
(53) sermon (DIV1)
603
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16950
Have a care of your self; Pity your self; NOLI ANIMAM TUAM PERDERE; Destroy not your own life. Have a care of your self; Pity your self; NOLI ANIMAM TUAM PERDERE; Destroy not your own life.
vhb dt n1 pp-f po22 n1; vvb po22 n1; fw-la fw-la fw-la fw-mi; vvb xx po22 d n1.
(53) sermon (DIV1)
603
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16951
They made large promises of honours, riches and preferment, And these Tertullian calls devillish suggestions. But when they could not thus prevail,
They made large promises of honours, riches and preferment, And these Tertullian calls devilish suggestions. But when they could not thus prevail,
pns32 vvd j n2 pp-f n2, n2 cc n1, cc d np1 vvz j n2. cc-acp c-crq pns32 vmd xx av vvi,
(53) sermon (DIV1)
603
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16952
when these shining and glorious tentations ▪ could not shake or move them, then Tormenta, carcer, ungulae, Stridénsque flammis larina, Atque ipsa poenarum ultima, Mors; — then torments were threatned, the Hook,
when these shining and glorious tentations ▪ could not shake or move them, then Tormenta, carcer, ungulae, Stridénsque flammis larina, Atque ipsa Poenarum ultima, Mors; — then torments were threatened, the Hook,
c-crq d j-vvg cc j n2 ▪ vmd xx vvi cc vvi pno32, cs fw-mi, fw-la, fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la; — cs n2 vbdr vvn, dt n1,
(53) sermon (DIV1)
603
Page 509
16953
and the Whip, and the last of punishments, Death it self.
and the Whip, and the last of punishments, Death it self.
cc dt vvb, cc dt ord pp-f n2, n1 pn31 n1.
(53) sermon (DIV1)
603
Page 509
16954
And as Tentations inter ento the soul by the Senses, so they look-out by the Eye.
And as Tentations inter ento the soul by the Senses, so they lookout by the Eye.
cc p-acp n2 fw-la fw-la dt n1 p-acp dt n2, av pns32 j p-acp dt n1.
(53) sermon (DIV1)
604
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16955
Facies, intentionum omnium speculum, saith Tertullian; The face is the glass wherein you may see the very intentions of the mind.Fancies, intentionum omnium speculum, Says Tertullian; The face is the glass wherein you may see the very intentions of the mind.
n2, fw-la fw-la fw-la, vvz np1; dt n1 vbz dt n1 c-crq pn22 vmb vvi dt j n2 pp-f dt n1.
(53) sermon (DIV1)
604
Page 509
16956
Anger, Sorrow, Joy, Fear, and Shame, which are the affections of the heart, appear in the countenance.
Anger, Sorrow, Joy, fear, and Shame, which Are the affections of the heart, appear in the countenance.
n1, np1-n, n1, vvb, cc n1, r-crq vbr dt n2 pp-f dt n1, vvb p-acp dt n1.
(53) sermon (DIV1)
604
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16957
Why art thou wroth? and why is thy countenance fallen? saith God to Cain. Why art thou wroth? and why is thy countenance fallen? Says God to Cain.
q-crq vb2r pns21 j? cc q-crq vbz po21 n1 vvn? vvz np1 p-acp np1.
(53) sermon (DIV1)
604
Page 509
16958
When Esau was well pleased with Jacob, Jacob tells him, I have seen thy face as the face of God.
When Esau was well pleased with Jacob, Jacob tells him, I have seen thy face as the face of God.
c-crq np1 vbds av vvn p-acp np1, np1 vvz pno31, pns11 vhb vvn po21 n1 p-acp dt n1 pp-f np1.
(53) sermon (DIV1)
604
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16959
Habitus mentis in corporis statu cernitur, saith St. Ambrose; Habitus mentis in corporis Statu cernitur, Says Saint Ambrose;
np1 fw-la p-acp fw-la fw-la fw-la, vvz n1 np1;
(53) sermon (DIV1)
604
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16960
You may view the state of the soul in the outward man, and see how she changes and alters, by those outward motions and impressions which she makes in the body.
You may view the state of the soul in the outward man, and see how she changes and alters, by those outward motions and impressions which she makes in the body.
pn22 vmb vvi dt n1 pp-f dt n1 p-acp dt j n1, cc vvb c-crq pns31 vvz cc vvz, p-acp d j n2 cc n2 r-crq pns31 vvz p-acp dt n1.
(53) sermon (DIV1)
604
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16961
When the Soul of man liketh the object, and apprehendeth it under the shew of good, she kindleth and moveth her self to attain her desire,
When the Soul of man liketh the Object, and apprehendeth it under the show of good, she kindleth and moves her self to attain her desire,
c-crq dt n1 pp-f n1 vvz dt n1, cc vvz pn31 p-acp dt n1 pp-f j, pns31 vvz cc vvz po31 n1 pc-acp vvi po31 n1,
(53) sermon (DIV1)
604
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16962
and withal incenseth the spirits, which warm the bloud, enlarge the heart, and diffuse themselves, to embrace that good which is either in the approach or present.
and withal incenseth the spirits, which warm the blood, enlarge the heart, and diffuse themselves, to embrace that good which is either in the approach or present.
cc av vvz dt n2, r-crq j dt n1, vvb dt n1, cc vvi px32, pc-acp vvi d j r-crq vbz av-d p-acp dt n1 cc vvi.
(53) sermon (DIV1)
604
Page 509
16963
And when she seeth evil which she cannot decline, she staggereth and sinketh for fear; which quencheth the spirits, cooleth the bloud, closeth and contracteth the heart.
And when she sees evil which she cannot decline, she staggereth and sinks for Fear; which quenches the spirits, cooleth the blood, closeth and contracteth the heart.
cc c-crq pns31 vvz j-jn r-crq pns31 vmbx vvi, pns31 vvz cc vvz p-acp n1; r-crq vvz dt n2, vvz dt n1, vvz cc vvz dt n1.
(53) sermon (DIV1)
604
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16964
At one object it leapeth for joy, at another is cold and dead.
At one Object it leapeth for joy, At Another is cold and dead.
p-acp crd n1 pn31 vvz p-acp n1, p-acp j-jn vbz j-jn cc j.
(53) sermon (DIV1)
604
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16965
Thus by these gates of Sin, as Gregory calls them, do those Tentations enter which will soon overthrow the state and peace of the mind.
Thus by these gates of since, as Gregory calls them, do those Tentations enter which will soon overthrow the state and peace of the mind.
av p-acp d n2 pp-f n1, c-acp np1 vvz pno32, vdb d n2 vvi r-crq vmb av vvi dt n1 cc n1 pp-f dt n1.
(53) sermon (DIV1)
604
Page 509
16966
A•d••it auris, & intentionem inflexit, &c. saith St. Ambrose; He did but hearken, and lost a good intention;A•d••it Auris, & intentionem inflexit, etc. Says Saint Ambrose; He did but harken, and lost a good intention;
fw-la fw-la, cc fw-la fw-la, av vvz n1 np1; pns31 vdd p-acp vvi, cc vvd dt j n1;
(53) sermon (DIV1)
604
Page 509
16967
he did but look, and his mind was overthrown; but smell, and his thought perisht; but taste the lip of the harlot, and he devoured a sin;
he did but look, and his mind was overthrown; but smell, and his Thought perished; but taste the lip of the harlot, and he devoured a since;
pns31 vdd p-acp vvi, cc po31 n1 vbds vvn; cc-acp vvb, cc po31 n1 vvn; cc-acp vvb dt n1 pp-f dt n1, cc pns31 vvd dt n1;
(53) sermon (DIV1)
604
Page 509
16968
but touch, and he was all on fire.
but touch, and he was all on fire.
cc-acp vvb, cc pns31 vbds av-d p-acp n1.
(53) sermon (DIV1)
604
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16969
Now as Tentations work by the Sensitive part upon the Rational, so in the last place, they have a diverse operation according to mens several Constitutions and Complexions.
Now as Tentations work by the Sensitive part upon the Rational, so in the last place, they have a diverse operation according to men's several Constitutions and Complexions.
av p-acp n2 vvb p-acp dt j n1 p-acp dt j, av p-acp dt ord n1, pns32 vhb dt j n1 vvg p-acp ng2 j n2 cc n2.
(53) sermon (DIV1)
605
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16970
In some they soon prevail, in others by degrees, and in some not at all. For every man is not equally inclined to every sin.
In Some they soon prevail, in Others by Degrees, and in Some not At all. For every man is not equally inclined to every since.
p-acp d pns32 av vvi, p-acp n2-jn p-acp n2, cc p-acp d xx p-acp d. p-acp d n1 vbz xx av-j vvn p-acp d n1.
(53) sermon (DIV1)
605
Page 509
16971
This stayeth the eye of one which another will not look on. And this our own uncharitable censures of each other may teach us.
This stays the eye of one which Another will not look on. And this our own uncharitable censures of each other may teach us.
np1 vvz dt n1 pp-f pi r-crq j-jn vmb xx vvi a-acp. cc d po12 d j n2 pp-f d n-jn vmb vvi pno12.
(53) sermon (DIV1)
605
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16972
For •e see that this man blesseth himself and wonders how such a one could commit such a sin,
For •e see that this man Blesses himself and wonders how such a one could commit such a since,
p-acp n1 vvb cst d n1 vvz px31 cc n2 c-crq d dt pi vmd vvi d dt n1,
(53) sermon (DIV1)
605
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16973
and the other wondreth no less that he or any one else should commit the contrary.
and the other wondereth no less that he or any one Else should commit the contrary.
cc dt n-jn vvz dx av-dc cst pns31 cc d crd av vmd vvi dt n-jn.
(53) sermon (DIV1)
605
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16974
Therefore the Devil, who knows how we 〈 ◊ 〉 elemented and composed, hath NONLATINALPHABET, saith Macarius;
Therefore the devil, who knows how we 〈 ◊ 〉 elemented and composed, hath, Says Macarius;
av dt n1, r-crq vvz c-crq pns12 〈 sy 〉 vvn cc vvn, vhz, vvz np1;
(53) sermon (DIV1)
605
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16975
di〈 … 〉s inventions, divers back-doors, by which he may slip and return at pleasure, and,
di〈 … 〉s Inventions, diverse Back-doors, by which he may slip and return At pleasure, and,
n1 … vbz n2, j n2, p-acp r-crq pns31 vmb vvi cc vvi p-acp n1, cc,
(53) sermon (DIV1)
605
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16976
if his first bait be distastful, come again, and present another, which will fit our taste and palate.
if his First bait be distasteful, come again, and present Another, which will fit our taste and palate.
cs po31 ord n1 vbi j, vvb av, cc j j-jn, r-crq vmb vvi po12 n1 cc n1.
(53) sermon (DIV1)
605
Page 510
16977
He applyeth himself to every mans humor and complexion. Omnium discutit consuetudinem, ventilat curas, scrutatur affectus, saith Leo;
He Applieth himself to every men humour and complexion. Omnium discutit consuetudinem, ventilat curas, scrutatur affectus, Says Leo;
pns31 vvz px31 p-acp d ng1 n1 cc n1. fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la, vvz np1;
(53) sermon (DIV1)
605
Page 510
16978
He examines every mans customary behaviour, he marks where we place our care and solicitude;
He examines every men customary behaviour, he marks where we place our care and solicitude;
pns31 vvz d ng1 j n1, pns31 vvz c-crq pns12 vvb po12 n1 cc n1;
(53) sermon (DIV1)
605
Page 510
16979
he searcheth our affections and observeth our constitution, and enters with such forces as we are not willing to withstand;
he Searches our affections and observeth our constitution, and enters with such forces as we Are not willing to withstand;
pns31 vvz po12 n2 cc vvz po12 n1, cc vvz p-acp d n2 c-acp pns12 vbr xx j pc-acp vvi;
(53) sermon (DIV1)
605
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16980
with a Sword, which a Cholerick person will snatch at; with Beauty, which the Wanton at first sight will fall down and adore;
with a Sword, which a Choleric person will snatch At; with Beauty, which the Wanton At First sighed will fallen down and adore;
p-acp dt n1, r-crq dt j n1 vmb vvi p-acp; p-acp n1, r-crq dt j-jn p-acp ord n1 vmb vvi a-acp cc vvi;
(53) sermon (DIV1)
605
Page 510
16981
with Honour, which the Ambitious will fly to; with Riches, which the Covetous will dig for.
with Honour, which the Ambitious will fly to; with Riches, which the Covetous will dig for.
p-acp n1, r-crq dt j vmb vvi p-acp; p-acp n2, r-crq dt j vmb vvi p-acp.
(53) sermon (DIV1)
605
Page 510
16982
He knows whom to inflame with lust, whom to incite to luxury, whom to pour the poyson of envy into, whom to cast down with sorrow, whom to deceive with joy, whom to amaze with fear, whom to seduce with admiration.
He knows whom to inflame with lust, whom to incite to luxury, whom to pour the poison of envy into, whom to cast down with sorrow, whom to deceive with joy, whom to amaze with Fear, whom to seduce with admiration.
pns31 vvz r-crq pc-acp vvi p-acp n1, ro-crq pc-acp vvi p-acp n1, ro-crq pc-acp vvi dt n1 pp-f n1 p-acp, ro-crq pc-acp vvi a-acp p-acp n1, ro-crq pc-acp vvi p-acp n1, ro-crq pc-acp vvi p-acp n1, ro-crq pc-acp vvi p-acp n1.
(53) sermon (DIV1)
605
Page 510
16983
And he so fits his temptations that something about us, something within us, our very natural temper and constitution, may quicken and promote the activity of those tentations which may destroy us.
And he so fits his temptations that something about us, something within us, our very natural temper and constitution, may quicken and promote the activity of those tentations which may destroy us.
cc pns31 av vvz po31 n2 cst pi p-acp pno12, pi p-acp pno12, po12 j j n1 cc n1, vmb vvi cc vvi dt n1 pp-f d n2 r-crq vmb vvi pno12.
(53) sermon (DIV1)
605
Page 510
16984
Again, that we may conclude, as their operation is either farthered or slacked by the several tempers and complexions of men,
Again, that we may conclude, as their operation is either farthered or slacked by the several tempers and complexions of men,
av, cst pns12 vmb vvi, c-acp po32 n1 vbz av-d vvn cc vvn p-acp dt j n2 cc n2 pp-f n2,
(53) sermon (DIV1)
605
Page 510
16985
so is it by many outward circumstances: of Time: at one time a birth-right for a mess of pottage;
so is it by many outward Circumstances: of Time: At one time a birthright for a mess of pottage;
av vbz pn31 p-acp d j n2: pp-f n1: p-acp crd n1 dt n1 p-acp dt n1 pp-f n1;
(53) sermon (DIV1)
605
Page 510
16986
at another, not receive a drove of cattle, but say, I have enough, my Brother. Of Place:
At Another, not receive a drove of cattle, but say, I have enough, my Brother. Of Place:
p-acp j-jn, xx vvi dt n1 pp-f n2, cc-acp vvb, pns11 vhb av-d, po11 n1. pp-f n1:
(53) sermon (DIV1)
605
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16987
Not look upon that bait in publick which I will devour in my closet; be very attentive at Church, and as busie a knave in my shop.
Not look upon that bait in public which I will devour in my closet; be very attentive At Church, and as busy a knave in my shop.
xx vvi p-acp d n1 p-acp j r-crq pns11 vmb vvi p-acp po11 n1; vbb av j p-acp n1, cc p-acp j dt n1 p-acp po11 n1.
(53) sermon (DIV1)
605
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16988
And lastly, of humane Laws, which are many times more powerful against Sin then the Laws of the Eternal God, whence it comes to pass that we resist temptations to the greatest sins,
And lastly, of humane Laws, which Are many times more powerful against since then the Laws of the Eternal God, whence it comes to pass that we resist temptations to the greatest Sins,
cc ord, pp-f j n2, r-crq vbr d n2 av-dc j p-acp n1 cs dt n2 pp-f dt j np1, c-crq pn31 vvz pc-acp vvi cst pns12 vvb n2 p-acp dt js n2,
(53) sermon (DIV1)
605
Page 510
16989
as Murder, Adultery, and the rest of those which are the grosser and of the highest nature,
as Murder, Adultery, and the rest of those which Are the grosser and of the highest nature,
c-acp n1, n1, cc dt n1 pp-f d r-crq vbr dt jc cc pp-f dt js n1,
(53) sermon (DIV1)
605
Page 510
16990
because they are hung round with curses, and the Magistrate stands by;
Because they Are hung round with curses, and the Magistrate Stands by;
c-acp pns32 vbr vvn av-j p-acp n2, cc dt n1 vvz p-acp;
(53) sermon (DIV1)
605
Page 510
16991
and, if we yield, he lays the whip upon our backs, or draws his sword and destroys us;
and, if we yield, he lays the whip upon our backs, or draws his sword and Destroys us;
cc, cs pns12 vvb, pns31 vvz dt n1 p-acp po12 n2, cc vvz po31 n1 cc vvz pno12;
(53) sermon (DIV1)
605
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16992
but those lesser sins, secret and speculative sins, Wanton thoughts, Idle words, and the like, we scarce take notice of,
but those lesser Sins, secret and speculative Sins, Wanton thoughts, Idle words, and the like, we scarce take notice of,
cc-acp d jc n2, j-jn cc j n2, j-jn n2, j n2, cc dt j, pns12 av-j vvb n1 pp-f,
(53) sermon (DIV1)
605
Page 510
16993
because there is no penal statute to repress them.
Because there is no penal statute to repress them.
c-acp pc-acp vbz dx j n1 pc-acp vvi pno32.
(53) sermon (DIV1)
605
Page 510
16994
And we are ready to say of every such sin as Lot did of Zoar, Is it not a little one? and my soul shall live.
And we Are ready to say of every such since as Lot did of Zoar, Is it not a little one? and my soul shall live.
cc pns12 vbr j pc-acp vvi pp-f d d n1 p-acp n1 vdd pp-f n1, vbz pn31 xx dt j pi? cc po11 n1 vmb vvi.
(53) sermon (DIV1)
605
Page 510
16995
For as Tentations work by the Sense, so are we led by it. We fear that Power which is seen more than that Omnipotency which is invisible:
For as Tentations work by the Sense, so Are we led by it. We Fear that Power which is seen more than that Omnipotency which is invisible:
c-acp c-acp n2 vvb p-acp dt n1, av vbr pns12 vvn p-acp pn31. pns12 vvb d n1 r-crq vbz vvn av-dc cs d n1 r-crq vbz j:
(53) sermon (DIV1)
605
Page 510
16996
we fear Man more than God, and the shaking of his whip more than the scorpions of a Deity:
we Fear Man more than God, and the shaking of his whip more than the scorpions of a Deity:
pns12 vvb n1 av-dc cs np1, cc dt n-vvg pp-f po31 n1 av-dc cs dt n2 pp-f dt n1:
(53) sermon (DIV1)
605
Page 510
16997
and therefore we fly greater sins, and run into less; prevail against the Anakim, and are beat with a grashopper.
and Therefore we fly greater Sins, and run into less; prevail against the Anakim, and Are beatrice with a grasshopper.
cc av pns12 vvb jc n2, cc vvi p-acp dc; vvb p-acp dt np1, cc vbr vvn p-acp dt n1.
(53) sermon (DIV1)
605
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16998
For though Tentations make their entrance by pleasing and flattering the Sense, and being admitted are polished and decked-up with glory,
For though Tentations make their Entrance by pleasing and flattering the Sense, and being admitted Are polished and decked-up with glory,
p-acp cs n2 vvb po32 n1 p-acp vvg cc vvg dt n1, cc vbg vvn vbr vvn cc j p-acp n1,
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and so presented to the nobler faculties, though this be their natural operation and common way of working,
and so presented to the Nobler faculties, though this be their natural operation and Common Way of working,
cc av vvd p-acp dt jc n2, cs d vbb po32 j n1 cc j n1 pp-f vvg,
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yet they work differently and unequally according to that variety which is observable in the tempers and constitutions of men,
yet they work differently and unequally according to that variety which is observable in the tempers and constitutions of men,
av pns32 vvb av-j cc av-j vvg p-acp d n1 r-crq vbz j p-acp dt n2 cc n2 pp-f n2,
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and by outward circumstances of Time and Place or the like, are either hindered or advanced in their operation.
and by outward Circumstances of Time and Place or the like, Are either hindered or advanced in their operation.
cc p-acp j n2 pp-f n1 cc n1 cc dt j, vbr av-d vvn cc vvn p-acp po32 n1.
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And this may suffice to discover the Manner how Tentations work upon the Soul. I should now proceed, and enquire when Tentations prevail with us and overcome us.
And this may suffice to discover the Manner how Tentations work upon the Soul. I should now proceed, and inquire when Tentations prevail with us and overcome us.
cc d vmb vvi pc-acp vvi dt n1 c-crq n2 vvb p-acp dt n1 pns11 vmd av vvi, cc vvi c-crq n2 vvb p-acp pno12 cc vvb pno12.
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But having upon another Text, Matth. xxiv. 42. handled this point at large, and shewn that though the Sense and Phansie receive the object, which is the tentation,
But having upon Another Text, Matthew xxiv. 42. handled this point At large, and shown that though the Sense and Fancy receive the Object, which is the tentation,
p-acp vhg p-acp j-jn n1, np1 crd. crd vvd d n1 p-acp j, cc vvn cst cs dt n1 cc n1 vvi dt n1, r-crq vbz dt n1,
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and that with some delight, yet it may be without sin;
and that with Some delight, yet it may be without since;
cc cst p-acp d n1, av pn31 vmb vbi p-acp n1;
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yea, though our natural temper incline to it, and raise in us some kind of desire,
yea, though our natural temper incline to it, and raise in us Some kind of desire,
uh, cs po12 j n1 vvi p-acp pn31, cc vvi p-acp pno12 d n1 pp-f n1,
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yet if we stand upon our guard, and watch, and keep it within the limits that God hath set us, we shall be so far from sinning, that our obedience will be the greater;
yet if we stand upon our guard, and watch, and keep it within the Limits that God hath Set us, we shall be so Far from sinning, that our Obedience will be the greater;
av cs pns12 vvb p-acp po12 n1, cc n1, cc vvb pn31 p-acp dt n2 cst np1 vhz vvn pno12, pns12 vmb vbi av av-j p-acp vvg, cst po12 n1 vmb vbi dt jc;
(53) sermon (DIV1)
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these things having been there fully treated of, I will now pass-over. Only this I add, That there may be yet more than an Inclination.
these things having been there Fully treated of, I will now passover. Only this I add, That there may be yet more than an Inclination.
d n2 vhg vbn a-acp av-j vvn pp-f, pns11 vmb av j. j d pns11 vvb, cst a-acp vmb vbi av av-dc cs dt n1.
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There may be a kind of Desire, a sudden motion of the mind, which may at unawares strike through the heart of man,
There may be a kind of Desire, a sudden motion of the mind, which may At unawares strike through the heart of man,
pc-acp vmb vbi dt n1 pp-f n1, dt j n1 pp-f dt n1, r-crq vmb p-acp av-j vvi p-acp dt n1 pp-f n1,
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but yet not so entangle it as to procure the assent of the Will; may but shew it self, and vanish like lighning;
but yet not so entangle it as to procure the assent of the Will; may but show it self, and vanish like lighning;
cc-acp av xx av vvi pn31 a-acp pc-acp vvi dt n1 pp-f dt n1; vmb p-acp vvi pn31 n1, cc vvb av-j n1;
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may be extinguisht in the very flash.
may be extinguished in the very flash.
vmb vbi vvn p-acp dt j n1.
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Now that this is not truly and properly a sin, we may gather from the very nature of Sin, to the committing of which these two things concur, 1. an Assent of the Will, 2. a Power in man to avoid it. ****
Now that this is not truly and properly a since, we may gather from the very nature of since, to the committing of which these two things concur, 1. an Assent of the Will, 2. a Power in man to avoid it. ****
av cst d vbz xx av-j cc av-j dt n1, pns12 vmb vvi p-acp dt j n1 pp-f n1, p-acp dt vvg pp-f r-crq d crd n2 vvb, crd dt n1 pp-f dt n1, crd dt n1 p-acp n1 pc-acp vvi pn31. ****
(53) sermon (DIV1)
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17012
— We think of it to hate it, and by thinking love it. We must therefore give them no line, but curb and restrain them at the first;
— We think of it to hate it, and by thinking love it. We must Therefore give them no line, but curb and restrain them At the First;
— pns12 vvb pp-f pn31 pc-acp vvi pn31, cc p-acp vvg n1 pn31. pns12 vmb av vvi pno32 dx n1, cc-acp vvb cc vvi pno32 p-acp dt ord;
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not only shun NONLATINALPHABET, the work, but NONLATINALPHABET, as the Philosopher speaks, the causes and beginnings which may produce it;
not only shun, the work, but, as the Philosopher speaks, the Causes and beginnings which may produce it;
xx av-j vvi, dt n1, p-acp, c-acp dt n1 vvz, dt n2 cc n2 r-crq vmb vvi pn31;
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17014
chase away NONLATINALPHABET, as Justine Martyr speaks, the first smoke, the first inclination, of our sensual appetite; and when tentations offer and present themselves, not revile and embrace them, say we would and we would not;
chase away, as Justin Martyr speaks, the First smoke, the First inclination, of our sensual appetite; and when tentations offer and present themselves, not revile and embrace them, say we would and we would not;
vvb av, c-acp np1 n1 vvz, dt ord n1, dt ord n1, pp-f po12 j n1; cc q-crq n2 vvb cc vvi px32, xx vvi cc vvi pno32, vvb pns12 vmd cc pns12 vmd xx;
(53) sermon (DIV1)
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but to give them a peremptory denyal by our serious distast of them, and that detestation which may take these brats of Satan and dash them against the rock. Nemo sic negantem iterum rogat;
but to give them a peremptory denial by our serious distaste of them, and that detestation which may take these brats of Satan and dash them against the rock. Nemo sic negantem iterum Rogat;
cc-acp pc-acp vvi pno32 dt j n1 p-acp po12 j n1 pp-f pno32, cc d n1 r-crq vmb vvi d n2 pp-f np1 cc vvb pno32 p-acp dt n1. np1 fw-la fw-la fw-la fw-la;
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17016
When we have given them such a denyal, a denyal with anger and indignation, they will keep a distance,
When we have given them such a denial, a denial with anger and Indignation, they will keep a distance,
c-crq pns12 vhb vvn pno32 d dt n1, dt n1 p-acp n1 cc n1, pns32 vmb vvi dt n1,
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and not suddenly come so near as to solicite us to sin.
and not suddenly come so near as to solicit us to since.
cc xx av-j vvi av av-j c-acp pc-acp vvi pno12 p-acp n1.
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17018
But if we first give them admittance, and then take pleasure in them, it is a sign we will make them our friends and companions;
But if we First give them admittance, and then take pleasure in them, it is a Signen we will make them our Friends and Sodales;
p-acp cs pns12 ord vvb pno32 n1, cc av vvb n1 p-acp pno32, pn31 vbz dt n1 pns12 vmb vvi pno32 po12 n2 cc n2;
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17019
nay, it is a sign that we have made them our Lords and Masters, and that they have already prevailed against us.
nay, it is a Signen that we have made them our lords and Masters, and that they have already prevailed against us.
uh-x, pn31 vbz dt n1 cst pns12 vhb vvn pno32 po12 n2 cc n2, cc cst pns32 vhb av vvn p-acp pno12.
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17020
The Five and Fourtieth SERMON. PART. V. MATTH. VI. 13. And lead us not into tentation; but deliver us from evil.
The Five and Fortieth SERMON. PART. V. MATTHEW. VI. 13. And led us not into tentation; but deliver us from evil.
dt crd cc ord n1. n1. n1 av. crd. crd cc vvb pno12 xx p-acp n1; cc-acp vvb pno12 p-acp n-jn.
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WE have already shewed you how Tentations work upon the soul, and when they prevail. The Devil doth make use of our own strength to overthrow us;
WE have already showed you how Tentations work upon the soul, and when they prevail. The devil does make use of our own strength to overthrow us;
pns12 vhb av vvn pn22 c-crq n2 vvb p-acp dt n1, cc c-crq pns32 vvb. dt n1 vdz vvi n1 pp-f po12 d n1 pc-acp vvi pno12;
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17022
and seeing the greatest force he hath limited and bounded by an eternal and indissoluble law, that he cannot ruine all mankind at once, he attempteth to do that by our own folly and improvidence which is above the power either of his subtlety or malice.
and seeing the greatest force he hath limited and bounded by an Eternal and indissoluble law, that he cannot ruin all mankind At once, he attempteth to do that by our own folly and improvidence which is above the power either of his subtlety or malice.
cc vvg dt js n1 pns31 vhz vvn cc vvn p-acp dt j cc j n1, cst pns31 vmbx vvi d n1 p-acp a-acp, pns31 vvz pc-acp vdi d p-acp po12 d n1 cc n1 r-crq vbz p-acp dt n1 av-d pp-f po31 n1 cc n1.
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17023
He makes use of our Eye, to blind us; of our Ear, to make us deaf to the voice of God;
He makes use of our Eye, to blind us; of our Ear, to make us deaf to the voice of God;
pns31 vvz n1 pp-f po12 n1, pc-acp vvi pno12; pp-f po12 n1, pc-acp vvi pno12 j p-acp dt n1 pp-f np1;
(54) sermon (DIV1)
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17024
of our Touch and Tast, to make us sensless and stupid, that we may not savour and relish the things which are of God;
of our Touch and Taste, to make us senseless and stupid, that we may not savour and relish the things which Are of God;
a-acp po12 n1 cc vvi, pc-acp vvi pno12 j cc j, cst pns12 vmb xx vvi cc vvi dt n2 r-crq vbr pp-f np1;
(54) sermon (DIV1)
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17025
of our Phansie, to work upon our Affections; and of our Affections, to perswade and over-rule our Will.
of our Fancy, to work upon our Affections; and of our Affections, to persuade and overrule our Will.
a-acp po12 n1, pc-acp vvi p-acp po12 n2; cc pp-f po12 n2, pc-acp vvi cc vvi po12 n1.
(54) sermon (DIV1)
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17026
And here hostis habet muros: When the Will is once brought to yield, the Tentation, which smiled as a friend, is enterd as an enemy,
And Here hostis habet muros: When the Will is once brought to yield, the Tentation, which smiled as a friend, is entered as an enemy,
cc av fw-la fw-la fw-la: c-crq dt n1 vbz a-acp vvn pc-acp vvi, dt n1, r-crq vvd p-acp dt n1, vbz vvd p-acp dt n1,
(54) sermon (DIV1)
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17027
and hath prevailed against us, and brings in that ataxie and distemper into the parts and faculties of the soul which is fatal to it:
and hath prevailed against us, and brings in that ataxy and distemper into the parts and faculties of the soul which is fatal to it:
cc vhz vvn p-acp pno12, cc vvz p-acp d n1 cc n1 p-acp dt n2 cc n2 pp-f dt n1 r-crq vbz j p-acp pn31:
(54) sermon (DIV1)
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17028
although peradventure it declares not its infection and malignity by any outward symptoms and indications, by the violence of the Hand,
although Peradventure it declares not its infection and malignity by any outward symptoms and indications, by the violence of the Hand,
cs av pn31 vvz xx po31 n1 cc n1 p-acp d j n2 cc n2, p-acp dt n1 pp-f dt n1,
(54) sermon (DIV1)
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17029
or the pride of the Tongue, or by breathing forth its venom in the outward act.
or the pride of the Tongue, or by breathing forth its venom in the outward act.
cc dt n1 pp-f dt n1, cc p-acp vvg av po31 n1 p-acp dt j n1.
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17030
It is now high time upon the discovery of the disease to prescribe the remedies.
It is now high time upon the discovery of the disease to prescribe the remedies.
pn31 vbz av j n1 p-acp dt n1 pp-f dt n1 pc-acp vvi dt n2.
(54) sermon (DIV1)
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17031
And this is so much the more necessary, because we are not more inclinable and obnoxious to the disease than we are apt to mistake the remedy,
And this is so much the more necessary, Because we Are not more inclinable and obnoxious to the disease than we Are apt to mistake the remedy,
cc d vbz av av-d dt av-dc j, c-acp pns12 vbr xx av-dc j cc j p-acp dt n1 cs pns12 vbr j pc-acp vvi dt n1,
(54) sermon (DIV1)
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17032
and to draw divers medicines, but not è vero Narthecio, out of the right box. To the tentations of the left hand we many times apply those of the right.
and to draw diverse medicines, but not è vero Narthecio, out of the right box. To the tentations of the left hand we many times apply those of the right.
cc pc-acp vvi j n2, cc-acp xx fw-it fw-la fw-la, av pp-f dt j-jn n1. p-acp dt n2 pp-f dt j n1 pns12 d n2 vvi d pp-f dt n-jn.
(54) sermon (DIV1)
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17033
We sweeten Afflictions with Jollity, and cure carnal Sorrow with carnal Pleasure.
We sweeten Afflictions with Jollity, and cure carnal Sorrow with carnal Pleasure.
pns12 vvb n2 p-acp n1, cc vvi j n1 p-acp j n1.
(54) sermon (DIV1)
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17054
Who looks down upon the children of men, and beholds them in all their waies.
Who looks down upon the children of men, and beholds them in all their ways.
r-crq vvz a-acp p-acp dt n2 pp-f n2, cc vvz pno32 p-acp d po32 n2.
(54) sermon (DIV1)
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17139
It is a friend, & factus est gladius, and he is become a sword to me to wound me to death!
It is a friend, & factus est gladius, and he is become a sword to me to wound me to death!
pn31 vbz dt n1, cc fw-la fw-la fw-la, cc pns31 vbz vvn dt n1 p-acp pno11 pc-acp vvi pno11 p-acp n1!
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17034
To drive away the fear of smart we take something which may raise a hope of delight, we blot-out the remembrance of our sins with the pleasures which are but for a season, and strive to keep off the disease with •hat which makes it more malignant.
To drive away the Fear of smart we take something which may raise a hope of delight, we blot-out the remembrance of our Sins with the pleasures which Are but for a season, and strive to keep off the disease with •hat which makes it more malignant.
p-acp vvi av dt n1 pp-f n1 pns12 vvb pi r-crq vmb vvi dt n1 pp-f n1, pns12 j dt n1 pp-f po12 n2 p-acp dt n2 r-crq vbr cc-acp p-acp dt n1, cc vvb pc-acp vvi a-acp dt n1 p-acp av r-crq vvz pn31 av-dc j.
(54) sermon (DIV1)
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17035
We know no remedy for Poverty •ut Riches; no release from Imprisonment, but Liberty; no help for Grief, but impatience.
We know no remedy for Poverty •ut Riches; no release from Imprisonment, but Liberty; no help for Grief, but impatience.
pns12 vvb dx n1 p-acp n1 av n2; dx n1 p-acp n1, cc-acp n1; dx n1 p-acp n1, cc-acp n1.
(54) sermon (DIV1)
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17036
And with Ahab King of Judah, we seek not to the Lord but some physician of our own.
And with Ahab King of Judah, we seek not to the Lord but Some Physician of our own.
cc p-acp np1 n1 pp-f np1, pns12 vvb xx p-acp dt n1 p-acp d n1 pp-f po12 d.
(54) sermon (DIV1)
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17037
Nec tam morbis laboramus quod remediis. Nec tam morbis laboramus quod remediis.
fw-la fw-la fw-la fw-la fw-la fw-la.
(54) sermon (DIV1)
608
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17038
Nor is there so much danger in our disease as there is in those remedies we use.
Nor is there so much danger in our disease as there is in those remedies we use.
ccx vbz pc-acp av d n1 p-acp po12 n1 c-acp pc-acp vbz p-acp d n2 pns12 vvi.
(54) sermon (DIV1)
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17039
As for the Tentations of the right hand, those smiling and flattering tentations, we soon give them the right hand of fellowship;
As for the Tentations of the right hand, those smiling and flattering tentations, we soon give them the right hand of fellowship;
p-acp p-acp dt n2 pp-f dt j-jn n1, d vvg cc j-vvg n2, pns12 av vvb pno32 dt j-jn n1 pp-f n1;
(54) sermon (DIV1)
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17040
we woo, we embrace, we study them;
we woo, we embrace, we study them;
pns12 vvb, pns12 vvb, pns12 vvb pno32;
(54) sermon (DIV1)
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17041
we kiss them when they wound us, and rejoice when they are enterd even into our very Soul;
we kiss them when they wound us, and rejoice when they Are entered even into our very Soul;
pns12 vvb pno32 c-crq pns32 vvb pno12, cc vvb c-crq pns32 vbr vvd av p-acp po12 j n1;
(54) sermon (DIV1)
608
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17042
and are so far from thinking them to be a disease that we are scarce well without them.
and Are so Far from thinking them to be a disease that we Are scarce well without them.
cc vbr av av-j p-acp vvg pno32 pc-acp vbi dt n1 cst pns12 vbr av-j av p-acp pno32.
(54) sermon (DIV1)
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17043
We will therefore take those remedies which are most soveraign è communi medicinae officina, as the Father calls it, out of that common shop of Physick, the Word of God, where are remedies against all diseases of the mind;
We will Therefore take those remedies which Are most sovereign è Communi medicinae officina, as the Father calls it, out of that Common shop of Physic, the Word of God, where Are remedies against all diseases of the mind;
pns12 vmb av vvi d n2 r-crq vbr av-ds j-jn fw-it fw-la fw-la fw-la, p-acp dt n1 vvz pn31, av pp-f d j n1 pp-f n1, dt n1 pp-f np1, q-crq vbr n2 p-acp d n2 pp-f dt n1;
(54) sermon (DIV1)
608
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17044
where are corrosives and cordials, cordials for a drooping spirit, and corrosives to work-out the corruption of our flesh:
where Are corrosives and cordials, cordials for a drooping Spirit, and corrosives to workout the corruption of our Flesh:
q-crq vbr n2-jn cc n2, n2 p-acp dt j-vvg n1, cc n2-jn p-acp j dt n1 pp-f po12 n1:
(54) sermon (DIV1)
608
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17045
Where the Wanton may find what will cure his itch of lust; the Covetous, what will take-away the lust of his eyes;
Where the Wanton may find what will cure his itch of lust; the Covetous, what will take-away the lust of his eyes;
c-crq dt j-jn vmb vvi r-crq vmb vvi po31 n1 pp-f n1; dt j, q-crq vmb j dt n1 pp-f po31 n2;
(54) sermon (DIV1)
608
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17046
and the Ambitious, what will abate his pride of life; that which will tame the Wanton,
and the Ambitious, what will abate his pride of life; that which will tame the Wanton,
cc dt j, q-crq vmb vvi po31 n1 pp-f n1; cst r-crq vmb vvi dt j-jn,
(54) sermon (DIV1)
608
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17047
and make the Covetous go upright, and the Ambitious stoop: Remedies which will not deceive us, if we do not deceive our selves:
and make the Covetous go upright, and the Ambitious stoop: Remedies which will not deceive us, if we do not deceive our selves:
cc vvi dt j vvi av-j, cc dt j n1: n2 r-crq vmb xx vvi pno12, cs pns12 vdb xx vvi po12 n2:
(54) sermon (DIV1)
608
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17048
Scriptura hominem non fallit, si se homo non fallit; The Scripture never faileth us, till we be wanting to our selves.Scripture hominem non Falls, si se homo non Falls; The Scripture never Faileth us, till we be wanting to our selves.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la; dt n1 av-x vvz pno12, c-acp pns12 vbb vvg p-acp po12 n2.
(54) sermon (DIV1)
608
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17049
And there we are taught To resist Tentations. Which we may do 1. by not giving our consent, or yielding to them; 2. by flying from them;
And there we Are taught To resist Tentations. Which we may do 1. by not giving our consent, or yielding to them; 2. by flying from them;
cc a-acp pns12 vbr vvn pc-acp vvi n2. r-crq pns12 vmb vdi crd p-acp xx vvg po12 n1, cc vvg p-acp pno32; crd p-acp vvg p-acp pno32;
(54) sermon (DIV1)
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17050
3. by beating them back by the discovery of something in them which we may take-up and use against them,
3. by beating them back by the discovery of something in them which we may take-up and use against them,
crd p-acp vvg pno32 av p-acp dt n1 pp-f pi p-acp pno32 r-crq pns12 vmb j cc vvi p-acp pno32,
(54) sermon (DIV1)
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17051
as David found a sword in the hand of Goliath to cut-off his head withal.
as David found a sword in the hand of Goliath to cutoff his head withal.
c-acp np1 vvd dt n1 p-acp dt n1 pp-f np1 p-acp j po31 n1 av.
(54) sermon (DIV1)
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17052
And this that we may the more easily do, we have many helps proferd and presented to us, many means prescribed;
And this that we may the more Easily do, we have many helps proffered and presented to us, many means prescribed;
cc d cst pns12 vmb dt av-dc av-j vdi, pns12 vhb d n2 vvn cc vvn p-acp pno12, d n2 vvn;
(54) sermon (DIV1)
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17053
1. the knowledge of Our selves; 2. the knowledge of the Temptations; 3. the knowledge of God, to whom we are as a spectacle in this fight:
1. the knowledge of Our selves; 2. the knowledge of the Temptations; 3. the knowledge of God, to whom we Are as a spectacle in this fight:
crd dt n1 pp-f po12 n2; crd dt n1 pp-f dt n2; crd dt n1 pp-f np1, p-acp ro-crq pns12 vbr p-acp dt n1 p-acp d n1:
(54) sermon (DIV1)
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17055
And these, if they have their natural operation, and be not dulled and hindred in their working will raise us up to a healthful estate,
And these, if they have their natural operation, and be not dulled and hindered in their working will raise us up to a healthful estate,
cc d, cs pns32 vhb po32 j n1, cc vbb xx vvn cc vvn p-acp po32 n-vvg vmb vvi pno12 a-acp p-acp dt j n1,
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and beget in us 1. Watchfulness, against Security, 2. spiritual Valour, against Distrust and Cowardise, by presenting to us both the horror of that punishment which will follow us if we fail,
and beget in us 1. Watchfulness, against Security, 2. spiritual Valour, against Distrust and Cowardice, by presenting to us both the horror of that punishment which will follow us if we fail,
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17057
and the glory of the reward which will crown us if we overcome. And first, that we be not led into Tentations, we must resist them.
and the glory of the reward which will crown us if we overcome. And First, that we be not led into Tentations, we must resist them.
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For, as the Apostle speaks, Brethren, you know your calling, that you are called unto a warfare.
For, as the Apostle speaks, Brothers, you know your calling, that you Are called unto a warfare.
p-acp, c-acp dt n1 vvz, n2, pn22 vvb po22 n-vvg, cst pn22 vbr vvn p-acp dt n1.
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17059
When you gave-up your names to Christ, you made your NONLATINALPHABET, your solemn abrenunciation of all his enemies,
When you gave-up your names to christ, you made your, your solemn abrenunciation of all his enemies,
c-crq pn22 j po22 n2 p-acp np1, pn22 vvd po22, po22 j n1 pp-f d po31 n2,
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17060
and prest your selves as Souldiers under the King of heaven.
and pressed your selves as Soldiers under the King of heaven.
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17061
And as in war nullae feriae, nullae vacationes admittuntur, there are no holy-daies, no times of vocation,
And as in war Nullae feriae, Nullae vacationes admittuntur, there Are no holidays, no times of vocation,
cc c-acp p-acp n1 fw-la fw-la, fw-la fw-la fw-la, a-acp vbr dx n2, dx n2 pp-f n1,
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17062
so in this your exercise nunquam quies, nunquam otium, there is no rest, no cessation, but you must alwaies be in arms, ready to resist.
so in this your exercise Never quies, Never otium, there is no rest, no cessation, but you must always be in arms, ready to resist.
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And indeed this is the difference between Gods commands and the tentations of the Devil, the World and the Flesh, That his commands are quoddam dilectionis pignus, a kind of pledge and assurance of his love,
And indeed this is the difference between God's commands and the tentations of the devil, the World and the Flesh, That his commands Are Quoddam dilectionis pignus, a kind of pledge and assurance of his love,
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but Tentations are promises of that which they cannot yield. God commands, that he may reward us;
but Tentations Are promises of that which they cannot yield. God commands, that he may reward us;
cc-acp n2 vbr n2 pp-f d r-crq pns32 vmbx vvi. np1 vvz, cst pns31 vmb vvi pno12;
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17065
but the Devil profers, that he may deceive us. The one is harsh and irksome to flesh and bloud;
but the devil proffers, that he may deceive us. The one is harsh and irksome to Flesh and blood;
cc-acp dt n1 vvz, cst pns31 vmb vvi pno12. dt pi vbz j cc j p-acp n1 cc n1;
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17066
the other is opposite to the spirit.
the other is opposite to the Spirit.
dt n-jn vbz j-jn p-acp dt n1.
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17067
And as it is truly said, Obsequio mitigantur imperia, That Obedience makes the hardest Command easie;
And as it is truly said, Obsequio mitigantur imperia, That obedience makes the Hardest Command easy;
cc c-acp pn31 vbz av-j vvn, np1 fw-la fw-la, cst n1 vvz dt js n1 j;
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17068
so is it as true, that Resistance maketh the strongest temptation weak.
so is it as true, that Resistance makes the Strongest temptation weak.
av vbz pn31 p-acp j, cst n1 vvz dt js n1 j.
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17069
Now to resist Tentations there is no more requisite than this, Not to consent unto them when they press upon us;
Now to resist Tentations there is no more requisite than this, Not to consent unto them when they press upon us;
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17070
When they plead vehemently for admittance, when they are importunate (as Tertullian calls the Forbidden tree importunam arborem, the importuning tree) to give them a check,
When they plead vehemently for admittance, when they Are importunate (as Tertullian calls the Forbidden tree importunam Arborem, the importuning tree) to give them a check,
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17071
and say, I know you not: You shall have no place in me, NONLATINALPHABET, as Clemens speaks, to block-up the ears, and shut-up the eyes against them;
and say, I know you not: You shall have no place in me,, as Clemens speaks, to block-up the ears, and shutup the eyes against them;
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and though they come cloathed in all their beauty and royalty, to resolve not to entertain them,
and though they come clothed in all their beauty and royalty, to resolve not to entertain them,
cc cs pns32 vvb vvn p-acp d po32 n1 cc n1, pc-acp vvi xx pc-acp vvi pno32,
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17073
but to repel them quantum possumus, imò plusquà m possumus, as far as we can, nay, if it were possible, more than we can.
but to repel them quantum possumus, imò plusquà m possumus, as Far as we can, nay, if it were possible, more than we can.
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For we may resist tentations, and yet consent unto them.
For we may resist tentations, and yet consent unto them.
c-acp pns12 vmb vvi n2, cc av vvb p-acp pno32.
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17075
We may resist them at the first knock, but, when they make a second or third adventure, open unto them and consent.
We may resist them At the First knock, but, when they make a second or third adventure, open unto them and consent.
pns12 vmb vvi pno32 p-acp dt ord n1, cc-acp, c-crq pns32 vvb dt ord cc ord n1, vvb p-acp pno32 cc vvi.
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17076
These elevations of the mind, these theorici conatus, as the Schools call them, these airy speculations, these faint endeavours of the thoughts will not make it up.
These elevations of the mind, these theorici conatus, as the Schools call them, these airy speculations, these faint endeavours of the thoughts will not make it up.
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17077
These are strivings, rather than resistings, similes conatibus expergisci volentium, as Augustine speaketh, like to the turnings and liftings of men who would awake,
These Are strivings, rather than resistings, similes conatibus expergisci volentium, as Augustine speaks, like to the turnings and liftings of men who would awake,
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17078
but that sleep is so heavy on them that they cannot. They resist, and fall off, awake and fall down again upon their pillow fast asleep;
but that sleep is so heavy on them that they cannot. They resist, and fallen off, awake and fallen down again upon their pillow fast asleep;
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17079
some sparkles, some scintillations, and the business of the mind.
Some sparkles, Some scintillations, and the business of the mind.
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17080
We may consent for all these, and joyn with them after we have bid so many defiances to them.
We may consent for all these, and join with them After we have bid so many defiances to them.
pns12 vmb vvi p-acp d d, cc vvi p-acp pno32 c-acp pns12 vhb vvn av d n2 p-acp pno32.
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17081
That which makes up our consent is a strong and undaunted Resolution upon no parley, upon no terms to admit them;
That which makes up our consent is a strong and undaunted Resolution upon no parley, upon no terms to admit them;
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17082
though they flatter, yet to stand out; though they threaten, yet to stand out;
though they flatter, yet to stand out; though they threaten, yet to stand out;
cs pns32 vvb, av pc-acp vvi av; cs pns32 vvb, av pc-acp vvi av;
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17083
though they come in a low voice or though they come in the whirlwind and earthquake,
though they come in a low voice or though they come in the whirlwind and earthquake,
cs pns32 vvb p-acp dt j n1 cc cs pns32 vvb p-acp dt n1 cc n1,
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17084
though they promise kingdoms or threaten death, not to consent. In this case what is fully resolved is done already. Quicquid imperavit sibi animus obtinuit:
though they promise kingdoms or threaten death, not to consent. In this case what is Fully resolved is done already. Quicquid imperavit sibi animus obtinuit:
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The mind of man is of that power as to create that which it commands it self.
The mind of man is of that power as to create that which it commands it self.
dt n1 pp-f n1 vbz pp-f d n1 c-acp pc-acp vvi d r-crq pn31 vvz pn31 n1.
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17086
If it lay upon it self the strictness of Temperance, it hath set-up that virtue in it self.
If it lay upon it self the strictness of Temperance, it hath setup that virtue in it self.
cs pn31 vvb p-acp pn31 n1 dt n1 pp-f n1, pn31 vhz j d n1 p-acp pn31 n1.
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17087
If it command Chastity, it is an Eunuch for the kingdom of heaven. Whatsoever it will, it doth; whatsoever it purposeth it hath. In a word;
If it command Chastity, it is an Eunuch for the Kingdom of heaven. Whatsoever it will, it does; whatsoever it Purposes it hath. In a word;
cs pn31 vvb n1, pn31 vbz dt n1 p-acp dt n1 pp-f n1. r-crq pn31 vmb, pn31 vdz; c-crq pn31 vvz pn31 vhz. p-acp dt n1;
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if we truly resolve, we shall never give consent: and if we give consent, we may be sure that we did never truly resolve.
if we truly resolve, we shall never give consent: and if we give consent, we may be sure that we did never truly resolve.
cs pns12 av-j vvb, pns12 vmb av-x vvi n1: cc cs pns12 vvb n1, pns12 vmb vbi j cst pns12 vdd av av-j vvi.
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17089
For to speak truth, the reason why tentations are so importunate can be no other but this, That we make them so,
For to speak truth, the reason why tentations Are so importunate can be no other but this, That we make them so,
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and by our indifferency and irresolution prepare a way for them, and even invite them to come on,
and by our indifferency and irresolution prepare a Way for them, and even invite them to come on,
cc p-acp po12 n1 cc n1 vvb dt n1 p-acp pno32, cc av vvb pno32 pc-acp vvi a-acp,
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17091
and do, as the Aequi told the Romans, ostentare bellum, non gerere, rather denounce war against them than wage it, vow against them, profess against them, bid them open defiance,
and do, as the Aequi told the Roman, ostentare bellum, non gerere, rather denounce war against them than wage it, Voelli against them, profess against them, bid them open defiance,
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17092
but never resolve to keep them out.
but never resolve to keep them out.
cc-acp av-x vvb pc-acp vvi pno32 av.
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17093
And this is the great error of our lives, this is the shame of a Christian Souldier, to beat his brains and exercise his thoughts in these vain ventilations and flourishes;
And this is the great error of our lives, this is the shame of a Christian Soldier, to beatrice his brains and exercise his thoughts in these vain ventilations and flourishes;
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17115
but in the very representation, and to hate it even in a picture.
but in the very representation, and to hate it even in a picture.
cc-acp p-acp dt j n1, cc pc-acp vvi pn31 av p-acp dt n1.
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in big words and loud defiances, in promises and vows, as the children of Ephraim, to be ready harnessed, to talk of the Sword of the spirit and the Shield of faith, and the Helmet of salvation, and then turn back in the day of battel.
in big words and loud defiances, in promises and vows, as the children of Ephraim, to be ready harnessed, to talk of the Sword of the Spirit and the Shield of faith, and the Helmet of salvation, and then turn back in the day of battle.
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17095
Nihil indignius quà m consumi virtutem ubi non potest ostendi, saith the Historian;Nihil indignius quà m consumi virtutem ubi non potest ostendi, Says the Historian;
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17096
There is nothing more unworthy a souldier than to wast and spend his strength in those low imployments where it cannot be shewn.
There is nothing more unworthy a soldier than to wast and spend his strength in those low employments where it cannot be shown.
pc-acp vbz pix av-dc j dt n1 cs pc-acp vvi cc vvi po31 n1 p-acp d j n2 c-crq pn31 vmbx vbi vvn.
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17097
The strength and virtue of a Christian is most seen in a firm resolution, which makes quick dispatch,
The strength and virtue of a Christian is most seen in a firm resolution, which makes quick dispatch,
dt n1 cc n1 pp-f dt njp vbz av-ds vvn p-acp dt j n1, r-crq vvz j n1,
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17098
and at once puts the enemy to flight.
and At once puts the enemy to flight.
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17099
It is no more but Nolle, Not to be willing to consent, and the victory is ours, and the Temptation overcome,.
It is no more but Nolle, Not to be willing to consent, and the victory is ours, and the Temptation overcome,.
pn31 vbz dx dc p-acp fw-la, xx pc-acp vbi j pc-acp vvi, cc dt n1 vbz png12, cc dt n1 vvn,.
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17100
nay, put to confusion and annihilated, is no more a tentation.
nay, put to confusion and annihilated, is no more a tentation.
uh-x, vvb p-acp n1 cc vvn, vbz dx av-dc dt n1.
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17101
There is no delight in Pleasure, no beauty in Riches, no loveliness in Honour, no horror on Afflictions, no terror on Death.
There is no delight in Pleasure, no beauty in Riches, no loveliness in Honour, no horror on Afflictions, no terror on Death.
pc-acp vbz dx n1 p-acp n1, dx n1 p-acp n2, dx n1 p-acp n1, dx n1 p-acp n2, dx n1 p-acp n1.
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17102
If you ask how you may conquer them, I will give no other answer than Aquinas did to his sister, SI NOLIS, You have done it already if you will not consent.
If you ask how you may conquer them, I will give no other answer than Aquinas did to his sister, SI NOLIS, You have done it already if you will not consent.
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17103
But yet, in the next place, though the Will be of greater activity than all the Temptations of the world,
But yet, in the next place, though the Will be of greater activity than all the Temptations of the world,
cc-acp av, p-acp dt ord n1, cs dt n1 vbb pp-f jc n1 cs d dt n2 pp-f dt n1,
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17104
yet it is a faculty seducible, and which may be swayed and bowed to incline to that object which it loathed.
yet it is a faculty seducible, and which may be swayed and bowed to incline to that Object which it loathed.
av pn31 vbz dt n1 j, cc r-crq vmb vbi vvn cc vvd pc-acp vvi p-acp d n1 r-crq pn31 vvd.
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17105
Nor is there any clock which is carelesly lookt unto so loose and disordered in its wheels and parts and indication of the hour,
Nor is there any clock which is carelessly looked unto so lose and disordered in its wheels and parts and indication of the hour,
ccx vbz pc-acp d n1 r-crq vbz av-j vvn p-acp av j cc vvn p-acp po31 n2 cc n2 cc n1 pp-f dt n1,
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17106
as is the Will, if it be not carefully watched, sometimes pointing to this, and sometimes to that,
as is the Will, if it be not carefully watched, sometime pointing to this, and sometime to that,
c-acp vbz dt n1, cs pn31 vbb xx av-j vvn, av vvg p-acp d, cc av p-acp d,
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17107
and then running back again to that point where it was before.
and then running back again to that point where it was before.
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17108
Therefore our safest course is to be indeed alwaies ready prepared to the battel, but not to provoke the enemy to fight, fugiendo pugnare, to fight flying,
Therefore our Safest course is to be indeed always ready prepared to the battle, but not to provoke the enemy to fight, fugiendo pugnare, to fight flying,
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17109
and by removing our selves at such a distance that no dart of Satan may reach us;
and by removing our selves At such a distance that no dart of Satan may reach us;
cc p-acp vvg po12 n2 p-acp d dt n1 cst dx n1 pp-f np1 vmb vvi pno12;
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17110
to fly from Tentation as from a Serpent, tanquam à facie aspidis, as from his gaping mouth and deadly poyson;
to fly from Tentation as from a Serpent, tanquam à fancy Aspidis, as from his gaping Mouth and deadly poison;
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17111
& tanquam à facie, to fly not only from its poyson and sting, but from the very face and sight of it,& tanquam à fancy, to fly not only from its poison and sting, but from the very face and sighed of it,
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17112
and, as St. Paul exhorts, to abstain from all appearance of evil, not only from those gross and palpable tentations,
and, as Saint Paul exhorts, to abstain from all appearance of evil, not only from those gross and palpable tentations,
cc, c-acp n1 np1 vvz, pc-acp vvi p-acp d n1 pp-f n-jn, xx av-j p-acp d j cc j n2,
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17113
but from the very phantasmes and apparitions, the very image of them;
but from the very phantasms and apparitions, the very image of them;
cc-acp p-acp dt j n2 cc n2, dt j n1 pp-f pno32;
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17114
non à vero tantùm sed & à picto malo, to detest Sin not onely in the deformity of it,non à vero tantùm sed & à picto Malo, to detest since not only in the deformity of it,
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17116
Therefore St. Hierome counsels Eustochium that she should not have access into Noble-mens houses, nor often see that by the contemning of which she was a virgin;
Therefore Saint Jerome Counsels Eustochium that she should not have access into Noblemen's houses, nor often see that by the contemning of which she was a Virgae;
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Disce, saith he, in hac parte superbiam Sanctam; Disce, Says he, in hac parte Superbiam Sanctam;
n1, vvz pns31, p-acp fw-la fw-la fw-la fw-la;
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Learn in this respect a holy pride, and vouchsafe not to converse with them whose pomp and glory may bewitch thee to a liking.
Learn in this respect a holy pride, and vouchsafe not to converse with them whose pomp and glory may bewitch thee to a liking.
vvb p-acp d n1 dt j n1, cc vvb xx pc-acp vvi p-acp pno32 r-crq n1 cc n1 vmb vvi pno21 p-acp dt n-vvg.
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Scito te illis esse meliorem, Know thou art far better than these.Learn te illis esse meliorem, Know thou art Far better than these.
fw-la fw-la fw-la fw-la fw-la, vvb pns21 vb2r av-j av-jc cs d.
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Nazianzene tells us of his mother Nonna that she would not give her hand to a heathen woman,
Nazianzene tells us of his mother Nonna that she would not give her hand to a heathen woman,
np1 vvz pno12 pp-f po31 n1 n1 cst pns31 vmd xx vvi po31 n1 p-acp dt j-jn n1,
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though she were of alliance to her, not salute her, non commune saledere, not eat, or sit at table with her.
though she were of alliance to her, not salute her, non commune saledere, not eat, or fit At table with her.
cs pns31 vbdr pp-f n1 p-acp pno31, xx vvi pno31, fw-fr j fw-la, xx vvi, cc vvi p-acp n1 p-acp pno31.
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Cyprian Epist. 77. laies it down as his opinion, That we ought not to feast or talk with Schismaticks,
Cyprian Epistle 77. lays it down as his opinion, That we ought not to feast or talk with Schismatics,
np1 np1 crd vvz pn31 a-acp p-acp po31 n1, cst pns12 vmd xx pc-acp vvi cc vvi p-acp n1,
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but be separate as far from them as they are from the Church.
but be separate as Far from them as they Are from the Church.
cc-acp vbi j c-acp av-j p-acp pno32 c-acp pns32 vbr p-acp dt n1.
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Tertullian, though he permits Christians to live with the Heathen, yet he would not have them die with them; licet convivere, commori non licet.
Tertullian, though he permits Christians to live with the Heathen, yet he would not have them die with them; licet convivere, commori non licet.
np1, cs pns31 vvz np1 pc-acp vvi p-acp dt j-jn, av pns31 vmd xx vhi pno32 vvi p-acp pno32; fw-la fw-la, fw-la fw-fr fw-la.
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And therefore he interdicts them the feasts of shews of the Ethnicks.
And Therefore he interdicts them the feasts of shows of the Ethnics.
cc av pns31 vvz pno32 dt n2 pp-f vvz pp-f dt n2-jn.
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Nay, so scrupulous is he in removing the occasions of sin and every thing that may prove a tentation, that he doth blame not onely the making of Idols,
Nay, so scrupulous is he in removing the occasions of since and every thing that may prove a tentation, that he does blame not only the making of Idols,
uh-x, av j vbz pns31 p-acp vvg dt n2 pp-f n1 cc d n1 cst vmb vvi dt n1, cst pns31 vdz vvi xx av-j dt n-vvg pp-f n2,
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but the very art of the Statuary, as unlawful;
but the very art of the Statuary, as unlawful;
cc-acp dt j n1 pp-f dt n1, c-acp j;
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and proceeds yet further, to inhibite Christians from being Schoolmasters, because they must be forct to mention the names of the heathen Gods;
and proceeds yet further, to inhibit Christians from being Schoolmasters, Because they must be forced to mention the names of the heathen God's;
cc vvz av av-jc, pc-acp vvb np1 p-acp vbg n2, c-acp pns32 vmb vbi vvn pc-acp vvi dt n2 pp-f dt j-jn n2;
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although indeed this they must have done if they had preached against them; and scarce any makes more frequent mention of them than himself.
although indeed this they must have done if they had preached against them; and scarce any makes more frequent mention of them than himself.
cs av d pns32 vmb vhi vdn cs pns32 vhd vvn p-acp pno32; cc av-j d vvz av-dc j n1 pp-f pno32 cs px31.
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I do not propose these as patterns or ensamples for us to follow; nor do I know any warrant to do it:
I do not propose these as patterns or ensamples for us to follow; nor do I know any warrant to do it:
pns11 vdb xx vvi d p-acp n2 cc n2 p-acp pno12 pc-acp vvi; ccx vdb pns11 vvb d n1 pc-acp vdi pn31:
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but only I commend unto you the reason which made the Fathers so scrupulous;
but only I commend unto you the reason which made the Father's so scrupulous;
cc-acp av-j pns11 vvb p-acp pn22 dt n1 r-crq vvd dt n2 av j;
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Which was nothing else but the danger they conceived to be in the very representation of Sin. For it is not safe to give place to the devil, but to keep him off at such a distance that,
Which was nothing Else but the danger they conceived to be in the very representation of Sin. For it is not safe to give place to the Devil, but to keep him off At such a distance that,
r-crq vbds pix av cc-acp dt n1 pns32 vvd pc-acp vbi p-acp dt j n1 pp-f np1 p-acp pn31 vbz xx j pc-acp vvi n1 p-acp dt n1, p-acp pc-acp vvi pno31 a-acp p-acp d dt n1 cst,
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as far as we can, he may not tempt us;
as Far as we can, he may not tempt us;
c-acp av-j c-acp pns12 vmb, pns31 vmb xx vvi pno12;
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not to retreat, or shun the combat when he assaults us, but yet not to call for it.
not to retreat, or shun the combat when he assaults us, but yet not to call for it.
xx pc-acp vvi, cc vvi dt n1 c-crq pns31 vvz pno12, cc-acp av xx pc-acp vvi p-acp pn31.
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Equà m parvis veniunt summa mala principiis! Equà m parvis veniunt summa mala principiis!
fw-la fw-la fw-la fw-la fw-la fw-la!
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How great a matter doth a little fire, a very spark, kindle! What great evils have been raised from very small beginnings!How great a matter does a little fire, a very spark, kindle! What great evils have been raised from very small beginnings!
q-crq j dt n1 vdz dt j n1, dt j n1, vvb! q-crq j n2-jn vhb vbn vvn p-acp av j n2!
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What danger in a look, in a glaunce of the eye, in colour! Quà m alter, alteri est periculo!
What danger in a look, in a glance of the eye, in colour! Quà m alter, Alteri est periculo!
q-crq n1 p-acp dt n1, p-acp dt n1 pp-f dt n1, p-acp n1! fw-la fw-la, fw-la fw-la fw-la!
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17140
It will therefore concern us to be shy and wary even of the least occasion: for what know we what great evil may lurk in the least!
It will Therefore concern us to be shy and wary even of the least occasion: for what know we what great evil may lurk in the least!
pn31 vmb av vvi pno12 pc-acp vbi j cc j av pp-f dt ds n1: p-acp r-crq vvb pns12 q-crq j n-jn vmb vvi p-acp dt ds!
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And, be it never so little, it is too great if the matter near it be catching.
And, be it never so little, it is too great if the matter near it be catching.
np1, vbb pn31 av-x av j, pn31 vbz av j cs dt n1 av-j pn31 vbi vvg.
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To the Eye of man a Star seems no bigger than it self:
To the Eye of man a Star seems no bigger than it self:
p-acp dt n1 pp-f n1 dt n1 vvz dx jc cs pn31 n1:
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but Reason corrects the error of our Eye, and teacheth us that it may be greater than the Globe of the Earth.
but Reason corrects the error of our Eye, and Teaches us that it may be greater than the Globe of the Earth.
cc-acp n1 vvz dt n1 pp-f po12 n1, cc vvz pno12 cst pn31 vmb vbi jc cs dt n1 pp-f dt n1.
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So that which at first we do not discern to be so much as an occasion of sin, at last proveth so,
So that which At First we do not discern to be so much as an occasion of since, At last Proves so,
av cst r-crq p-acp ord pns12 vdb xx vvi pc-acp vbi av av-d c-acp dt n1 pp-f n1, p-acp ord vvz av,
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and hath the more leisure to work upon our nature, because we perceive not when it entred, is more operative,
and hath the more leisure to work upon our nature, Because we perceive not when it entered, is more operative,
cc vhz dt av-dc n1 pc-acp vvi p-acp po12 n1, c-acp pns12 vvb xx c-crq pn31 vvd, vbz av-dc j-jn,
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because we neglected it, nay, perhaps overprized it, and esteemed that as a duty of our life and a point of civility which is made an occasion of sin.
Because we neglected it, nay, perhaps overprized it, and esteemed that as a duty of our life and a point of civility which is made an occasion of since.
c-acp pns12 vvd pn31, uh-x, av vvd pn31, cc vvd cst p-acp dt n1 pp-f po12 n1 cc dt n1 pp-f n1 r-crq vbz vvn dt n1 pp-f n1.
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Who would think there were any danger in conversing with a friend? yet it may so fall out, that we may loose by a friend,
Who would think there were any danger in conversing with a friend? yet it may so fallen out, that we may lose by a friend,
q-crq vmd vvi a-acp vbdr d n1 p-acp vvg p-acp dt n1? av pn31 vmb av vvi av, cst pns12 vmb vvi p-acp dt n1,
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when we benefit by an enemy.
when we benefit by an enemy.
c-crq pns12 vvb p-acp dt n1.
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For his sake we may begin to excuse and pardon that sin which before we did loath;
For his sake we may begin to excuse and pardon that since which before we did loath;
p-acp po31 n1 pns12 vmb vvi pc-acp vvi cc vvi d n1 r-crq a-acp pns12 vdd vvi;
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to make glosses and fair interpretations, and by degrees love it, and make much of it,
to make Glosses and fair interpretations, and by Degrees love it, and make much of it,
pc-acp vvi n2 cc j n2, cc p-acp n2 vvb pn31, cc vvi d pp-f pn31,
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and at last swallow it down. Before it was a great and heavy sin, within a while not so great; paulò pòst & leve senties; paulò pòst nec senties; paulò pòst & delectabit:
and At last swallow it down. Before it was a great and heavy since, within a while not so great; paulò pòst & leave senties; paulò pòst nec senties; paulò pòst & delectabit:
cc p-acp ord vvi pn31 a-acp. p-acp pn31 vbds dt j cc j n1, p-acp dt n1 xx av j; uh j cc vvi fw-la; fw-la fw-la fw-la fw-la; fw-la fw-la cc fw-la:
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Presently thou shalt feel it light; anon thou shalt not feel it at all;
Presently thou shalt feel it Light; anon thou shalt not feel it At all;
av-j pns21 vm2 vvi pn31 j; av pns21 vm2 xx vvi pn31 p-acp d;
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not long after it shall be thy delight, and thou shalt take pleasure in it as in a friend.
not long After it shall be thy delight, and thou shalt take pleasure in it as in a friend.
xx av-j p-acp pn31 vmb vbi po21 n1, cc pns21 vm2 vvi n1 p-acp pn31 a-acp p-acp dt n1.
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We must not then upon confidence of our own strength be so bold as to walk amongst snares,
We must not then upon confidence of our own strength be so bold as to walk among snares,
pns12 vmb xx av p-acp n1 pp-f po12 d n1 vbi av j c-acp pc-acp vvi p-acp n2,
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or be too familiar with any thing that may prove a tentation: Much less may we desire or pray for tentations.
or be too familiar with any thing that may prove a tentation: Much less may we desire or pray for tentations.
cc vbb av j-jn p-acp d n1 cst vmb vvi dt n1: av-d dc vmb pns12 vvi cc vvb p-acp n2.
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You see we are here commanded to pray against them; against that Beauty which may deceive us;
You see we Are Here commanded to pray against them; against that Beauty which may deceive us;
pn22 vvb pns12 vbr av vvn pc-acp vvi p-acp pno32; p-acp d n1 r-crq vmb vvi pno12;
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against that Poverty which may make us steal; against those Riches which may make us so full that we shall deny God; against that Affliction which may swallow us up.
against that Poverty which may make us steal; against those Riches which may make us so full that we shall deny God; against that Affliction which may swallow us up.
p-acp d n1 r-crq vmb vvi pno12 vvi; p-acp d n2 r-crq vmb vvi pno12 av j cst pns12 vmb vvi np1; p-acp d n1 r-crq vmb vvi pno12 a-acp.
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For though Tentations occasion that which is good, yet naturally they tend to that which is evil:
For though Tentations occasion that which is good, yet naturally they tend to that which is evil:
p-acp cs n2 n1 cst r-crq vbz j, av av-j pns32 vvb p-acp d r-crq vbz j-jn:
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and though without them we cannot be victorious, yet by them we are too often overthrown.
and though without them we cannot be victorious, yet by them we Are too often overthrown.
cc cs p-acp pno32 pns12 vmbx vbi j, av p-acp pno32 pns12 vbr av av vvn.
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Brethren, saith St. James, count it all joy when you fall into divers tentations: But this upon this supposition, in the next verse, that the tryal of our faith worketh patience, Brothers, Says Saint James, count it all joy when you fallen into diverse tentations: But this upon this supposition, in the next verse, that the trial of our faith works patience,
n2, vvz n1 np1, vvb pn31 d n1 c-crq pn22 vvb p-acp j n2: p-acp d p-acp d n1, p-acp dt ord n1, cst dt n1 pp-f po12 n1 vvz n1,
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and patience, when it perfecteth its work, maketh us perfect and entire. Otherwise all this joy were none at all.and patience, when it perfecteth its work, makes us perfect and entire. Otherwise all this joy were none At all.
cc n1, c-crq pn31 vvz po31 n1, vvz pno12 j cc j. av d d n1 vbdr pix p-acp av-d.
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For the victory proceeds not from the Tentation as from the efficient, but from the wisdom of him that is tempted.
For the victory proceeds not from the Tentation as from the efficient, but from the Wisdom of him that is tempted.
p-acp dt n1 vvz xx p-acp dt n1 c-acp p-acp dt j, cc-acp p-acp dt n1 pp-f pno31 cst vbz vvn.
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And if it be desirable because it may be an occasion of good, then, Sin may be desired also, which occasions that Sorrow which brings forth repentance not to be repented of;
And if it be desirable Because it may be an occasion of good, then, since may be desired also, which occasions that Sorrow which brings forth Repentance not to be repented of;
cc cs pn31 vbb j c-acp pn31 vmb vbi dt n1 pp-f j, av, n1 vmb vbi vvn av, r-crq n2 d n1 r-crq vvz av n1 xx pc-acp vbi vvn pp-f;
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and where it abounds makes Grace abound much more. It is indeed the glory of a Christian to wrestle against principalities and powers,
and where it abounds makes Grace abound much more. It is indeed the glory of a Christian to wrestle against principalities and Powers,
cc c-crq pn31 vvz vvz n1 vvi d dc. pn31 vbz av dt n1 pp-f dt njp p-acp vvb p-acp n2 cc n2,
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and against the rulers of the darkness of this world; to be near to danger, and avoid it;and against the Rulers of the darkness of this world; to be near to danger, and avoid it;
cc p-acp dt n2 pp-f dt n1 pp-f d n1; pc-acp vbi j p-acp n1, cc vvi pn31;
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to parley with a Tentation, and silence it; to dispute Afflictions out of their smart, and carnal Pleasures out of their allurement;
to parley with a Tentation, and silence it; to dispute Afflictions out of their smart, and carnal Pleasures out of their allurement;
pc-acp vvi p-acp dt n1, cc vvi pn31; pc-acp vvi n2 av pp-f po32 n1, cc j n2 av pp-f po32 n1;
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to touch pitch, and not be defiled: nay, it is his portion all the daies of his life.
to touch pitch, and not be defiled: nay, it is his portion all the days of his life.
p-acp vvb n1, cc xx vbi vvn: uh, pn31 vbz po31 n1 d dt n2 pp-f po31 n1.
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Agnosco haereditatem meam in cruce Christi, saith Bernard; I acknowledge my inheritance is in the cross of Christ. Agnosco haereditatem meam in Cruce Christ, Says Bernard; I acknowledge my inheritance is in the cross of christ.
fw-es fw-la fw-la p-acp n1 fw-la, vvz np1; pns11 vvb po11 n1 vbz p-acp dt n1 pp-f np1.
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But when we see so many shipwrackt before our eyes; him that was constant in torment, overthrown by pleasure;
But when we see so many shipwrecked before our eyes; him that was constant in torment, overthrown by pleasure;
cc-acp c-crq pns12 vvb av d vvd p-acp po12 n2; pno31 d vbds j p-acp n1, vvn p-acp n1;
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him that defied the World, overcome by the Flesh (as Macarius tells us of one that after torment and imprisonment for the truth in the very prison defiled a virgin) it will concern us not to be too bold to put forth. Nihil in bello oportet contemni;
him that defied the World, overcome by the Flesh (as Macarius tells us of one that After torment and imprisonment for the truth in the very prison defiled a Virgae) it will concern us not to be too bold to put forth. Nihil in bello oportet contemni;
pno31 d vvd dt n1, vvn p-acp dt n1 (c-acp np1 vvz pno12 pp-f pi cst p-acp n1 cc n1 p-acp dt n1 p-acp dt j n1 vvn dt n1) pn31 vmb vvi pno12 xx pc-acp vbi av j pc-acp vvi av. fw-la p-acp fw-la fw-la fw-la;
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It is here as in war, nothing must be esteemed slight and not worth the regarding:
It is Here as in war, nothing must be esteemed slight and not worth the regarding:
pn31 vbz av a-acp p-acp n1, pix vmb vbi vvn j cc xx j dt vvg:
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nor must we offer our selves to those tentations which may be too hard for us. Malo cautior esse quà m fortior.
nor must we offer our selves to those tentations which may be too hard for us. Malo cautior esse quà m fortior.
ccx vmb pns12 vvi po12 n2 p-acp d n2 r-crq vmb vbi av j c-acp pno12. fw-la fw-la fw-la fw-la fw-la.
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Fortis saepe captus est, cautus rarissimè; It is better a great deal be timorous and wary than presumptuously bold and fool-hardy.Fortis saepe Captus est, Caution rarissimè; It is better a great deal be timorous and wary than presumptuously bold and foolhardy.
fw-la fw-la fw-la fw-la, fw-la fw-la; pn31 vbz jc dt j n1 vbb j cc j cs av-j j cc j.
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The strong man hath oft been led into captivity, but the wary man seldom, but overcomes the enemy by withdrawing himself from the danger of the fight.
The strong man hath oft been led into captivity, but the wary man seldom, but overcomes the enemy by withdrawing himself from the danger of the fight.
dt j n1 vhz av vbn vvn p-acp n1, cc-acp dt j n1 av, cc-acp vvz dt n1 p-acp vvg px31 p-acp dt n1 pp-f dt n1.
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But, in the third place, though we be never so wary, never so abstemious, yet tentations will offer themselves,
But, in the third place, though we be never so wary, never so abstemious, yet tentations will offer themselves,
p-acp, p-acp dt ord n1, cs pns12 vbb av-x av j, av-x av j, av n2 vmb vvi px32,
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and come so neer unto us that we shall be forct to cope with them. We must here learn some wisdom from our adversary the Serpent;
and come so near unto us that we shall be forced to cope with them. We must Here Learn Some Wisdom from our adversary the Serpent;
cc vvb av av-j p-acp pno12 cst pns12 vmb vbi vvn pc-acp vvi p-acp pno32. pns12 vmb av vvi d n1 p-acp po12 n1 dt n1;
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and as he makes use of our members to make them instruments of sin, so must we of his Tentations,
and as he makes use of our members to make them Instruments of since, so must we of his Tentations,
cc c-acp pns31 vvz n1 pp-f po12 n2 pc-acp vvi pno32 n2 pp-f n1, av vmb pns12 pp-f po31 n2,
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and turn them from that end they are driven to, and make them occasions of virtue.
and turn them from that end they Are driven to, and make them occasions of virtue.
cc vvi pno32 p-acp d n1 pns32 vbr vvn p-acp, cc vvi pno32 n2 pp-f n1.
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And this is contundere viperam in theriacam, to beat and bring these vipers into an antidote, into precious treacle;
And this is contundere viperam in theriacam, to beatrice and bring these vipers into an antidote, into precious treacle;
cc d vbz n1 n1 p-acp fw-la, pc-acp vvi cc vvi d n2 p-acp dt n1, p-acp j n1;
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like a subtle Logician, to draw the answer out of the very argument; like a skilful Chymist, to extract gold out of baser mettals;
like a subtle Logician, to draw the answer out of the very argument; like a skilful Chemist, to extract gold out of baser metals;
av-j dt j n1, pc-acp vvi dt n1 av pp-f dt j n1; av-j dt j n1, pc-acp vvi n1 av pp-f jc n2;
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or like a wise and experienced Captain, to turn the enemies ordinance upon the face of the enemy.
or like a wise and experienced Captain, to turn the enemies Ordinance upon the face of the enemy.
cc av-j dt j cc j-vvn n1, pc-acp vvi dt ng1 n1 p-acp dt n1 pp-f dt n1.
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For as it is one part of wisdome futura ex praeteritis providere, to see future things in things that are past,
For as it is one part of Wisdom futura ex praeteritis Provide, to see future things in things that Are past,
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so is it no less to know how to manage things present, and to make an advantage for good out of that which was placed before us and intended for evil, to force light out of darkness,
so is it no less to know how to manage things present, and to make an advantage for good out of that which was placed before us and intended for evil, to force Light out of darkness,
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and virtue out of that tentation which was a strong invitation to vice.
and virtue out of that tentation which was a strong invitation to vice.
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And therefore since the Tempter doth suggest vice by the shew and appearance of some desirable good, by counterfeit pleasure,
And Therefore since the Tempter does suggest vice by the show and appearance of Some desirable good, by counterfeit pleasure,
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and false riches, and imaginary content, by something which even Reason it self may perswade us is convenient to our nature, let us not presently abhor all Riches, all Pleasure, all Content,
and false riches, and imaginary content, by something which even Reason it self may persuade us is convenient to our nature, let us not presently abhor all Riches, all Pleasure, all Content,
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because he miscalls his tentations by that name; but turn our thoughts, and enquire where these are to be had.
Because he miscalls his tentations by that name; but turn our thoughts, and inquire where these Are to be had.
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Doth he tempt us by Pleasure? Let us seek that which is constant and everlasting.
Does he tempt us by Pleasure? Let us seek that which is constant and everlasting.
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Doth he tempt us by Riches? Let us seek them where no rust can corrupt them.
Does he tempt us by Riches? Let us seek them where no rust can corrupt them.
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Doth he propose Content? Let us expect it there where we may be satisfied.
Does he propose Content? Let us expect it there where we may be satisfied.
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Nay, we may make use not only of his tentations but of those sins they would bring in.
Nay, we may make use not only of his tentations but of those Sins they would bring in.
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Et quid est unde homo commoveri non potest ad virtutes capescendas, quando de ipsis vitiis potest? saith St. Augustine, What is there that may not be a motive to Virtue,Et quid est unde homo commoveri non potest ad Virtues capescendas, quando de Ipse Vitiis potest? Says Saint Augustine, What is there that may not be a motive to Virtue,
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if Vice it self may be one? Curiosity affects knowledge, and the certainest knowledge is of eternal things, which never alter,
if Vice it self may be one? Curiosity affects knowledge, and the certainest knowledge is of Eternal things, which never altar,
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but alwaies keep at the same stay. Pride seeks for power; and the soul which is perfect and subject to God hath a kind of omnipotency, and may do all things.
but always keep At the same stay. Pride seeks for power; and the soul which is perfect and Subject to God hath a kind of omnipotency, and may do all things.
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Pleasure promises the rest and quiet of the body; which cannot be but there where there is no want, no corruption.
Pleasure promises the rest and quiet of the body; which cannot be but there where there is no want, no corruption.
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Non ex eo quod est fallimur, sed ex eo quod non est; Non ex eo quod est fallimur, sed ex eo quod non est;
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we are not deceived with that which is and hath a reality and being, but with that which is not but only in shew and appearance.
we Are not deceived with that which is and hath a reality and being, but with that which is not but only in show and appearance.
pns12 vbr xx vvn p-acp d r-crq vbz cc vhz dt n1 cc vbg, cc-acp p-acp d r-crq vbz xx cc-acp av-j p-acp n1 cc n1.
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And the curiosity of fools, which catch after shades and apparitions, may put me in mind of that knowledge which will make me wise to salvation.
And the curiosity of Fools, which catch After shades and apparitions, may put me in mind of that knowledge which will make me wise to salvation.
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but the Delphick God Apollo, and make him the author of it. but the Delphic God Apollo, and make him the author of it.
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Their affectation of power may provoke in me a desire of an everlasting kingdom; and their love of pleasure, a love of that joy which is spiritual and heavenly.
Their affectation of power may provoke in me a desire of an everlasting Kingdom; and their love of pleasure, a love of that joy which is spiritual and heavenly.
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I may learn skill ab adversario artifice, from my adversary; observe and watch him, and blow him up in his own mine.
I may Learn skill ab adversario artifice, from my adversary; observe and watch him, and blow him up in his own mine.
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And this is not only to resist him, but to lead him in triumph and shew him openly; to shew how we have taken his weapons out of his hands,
And this is not only to resist him, but to led him in triumph and show him openly; to show how we have taken his weapons out of his hands,
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and made them instruments of righteousness; how his provocation to lust hath holpen to beget a greater hunger and thirst after righteousness;
and made them Instruments of righteousness; how his provocation to lust hath helped to beget a greater hunger and thirst After righteousness;
cc vvd pno32 n2 pp-f n1; c-crq po31 n1 p-acp n1 vhz vvn pc-acp vvi dt jc n1 cc n1 p-acp n1;
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his tentations to covetousness have expelled all covetous desires, but those of eternity;
his tentations to covetousness have expelled all covetous Desires, but those of eternity;
po31 n2 p-acp n1 vhb vvd d j n2, cc-acp d pp-f n1;
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and his pleasing tentations whet and encrease our appetite to those pleasures which are at the right hand of God for evermore.
and his pleasing tentations whet and increase our appetite to those pleasures which Are At the right hand of God for evermore.
cc po31 j-vvg n2 vvi cc vvi po12 n1 p-acp d n2 r-crq vbr p-acp dt j-jn n1 pp-f np1 p-acp av.
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This is, not to fight with him in his visible shape, to try it out at blows with him,
This is, not to fight with him in his visible shape, to try it out At blows with him,
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as some foolish Monks in St. Hieromes time would boast they had done, to make themselves a wonder to the people;
as Some foolish Monks in Saint Jerome's time would boast they had done, to make themselves a wonder to the people;
c-acp d j n2 p-acp n1 npg1 n1 vmd vvi pns32 vhd vdn, pc-acp vvi px32 dt n1 p-acp dt n1;
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but to fight against him invisible, hid and obscured in all his wiles and cunning enterprises;
but to fight against him invisible, hid and obscured in all his wiles and cunning enterprises;
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to discover what is not seen, his craft and malice, and make use of what is seen, his paint and colours, his glorious shews and presentments, to kindle our love to that which is really and substantially good.
to discover what is not seen, his craft and malice, and make use of what is seen, his paint and colours, his glorious shows and presentments, to kindle our love to that which is really and substantially good.
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This is truly to resist and conquer and tread him under foot. This is our glory, and this is our duty.
This is truly to resist and conquer and tread him under foot. This is our glory, and this is our duty.
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For indeed our Duty is our glory; and that which we call service is the glorious liberty of the sons of God.
For indeed our Duty is our glory; and that which we call service is the glorious liberty of the Sons of God.
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And we shall be the more ready and active to perform it, if we duly and exactly enter into consideration of Our selves, who are to fight;
And we shall be the more ready and active to perform it, if we duly and exactly enter into consideration of Our selves, who Are to fight;
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of the temptations, which assault us;
of the temptations, which assault us;
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and of God, who is a pure and simple Essence, and therefore cannot but be sore displeased to see Man,
and of God, who is a pure and simple Essence, and Therefore cannot but be soar displeased to see Man,
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so noble a creature, thus mingle himself every day with the vanities and trash of this world,
so noble a creature, thus mingle himself every day with the vanities and trash of this world,
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and sell himself for that which is not bread.
and fell himself for that which is not bred.
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And first, the Knowledge of Our selves is of great force to redeem us from the vanities of the World.
And First, the Knowledge of Our selves is of great force to Redeem us from the vanities of the World.
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NOSCE TE IPSUM; Hujus praecepti tanta vis, tanta sententia est, ut ea non cuiquam homini, sed Delphico Deo tribueretur, saith Tully;NOSCE TE IPSUM; Hujus Precepts tanta vis, tanta sententia est, ut ea non cuiquam Homini, sed Delphico God tribueretur, Says Tully;
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KNOW THY SELF, is a praecept in which is conteined so much virtue and high wisdome, that men dare not entitle any man to it, KNOW THY SELF, is a precept in which is contained so much virtue and high Wisdom, that men Dare not entitle any man to it,
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For he that knows himself shall soon perceive that he hath something in himself Divine, that his Will and Understanding are as an image dedicated and consecrated in him;
For he that knows himself shall soon perceive that he hath something in himself Divine, that his Will and Understanding Are as an image dedicated and consecrated in him;
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and he will alwaies be doing or thinking something which may be worthy of so great a gift of the Gods. And when he hath well viewed and surveyed himself in every part, he will quickly observe how richly furnisht Nature hath sent him into the world, with what helps and instruments to procure that wisdom which must stile and denominate him a Man, which may help him deligere bona, reijcere contraria, to know and choose that which is good,
and he will always be doing or thinking something which may be worthy of so great a gift of the God's And when he hath well viewed and surveyed himself in every part, he will quickly observe how richly furnished Nature hath sent him into the world, with what helps and Instruments to procure that Wisdom which must style and denominate him a Man, which may help him deligere Bona, reijcere contraria, to know and choose that which is good,
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and to reject the contrary, though it borrow the same shape and countenance. Quam pro nihilo putabit ea quae vulgo ducuntur amplissima!
and to reject the contrary, though it borrow the same shape and countenance. Quam Pro nihilo putabit ea Quae vulgo ducuntur amplissima!
cc pc-acp vvi dt n-jn, cs pn31 vvb dt d n1 cc n1. fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la!
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How will he slight and look down upon those things which the vulgar admire and have in high estimation! NONLATINALPHABET, saith Simplicius;
How will he slight and look down upon those things which the Vulgar admire and have in high estimation!, Says Simplicius;
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KNOW THY SELF; it is the command of God, that wherein all Philosophy and Goodness begins and ends. KNOW THY SELF; it is the command of God, that wherein all Philosophy and goodness begins and ends.
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And so it is the beginning of all Divinity, saith Basil, NONLATINALPHABET; Ask your self the question Who and What you are;
And so it is the beginning of all Divinity, Says Basil,; Ask your self the question Who and What you Are;
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and search and know your nature and composition. and search and know your nature and composition.
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Know that thou art NONLATINALPHABET, Soul and Understanding; that thou art made after the image of God;
Know that thou art, Soul and Understanding; that thou art made After the image of God;
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that thou art not the Body, but the Body is thine;
that thou art not the Body, but the Body is thine;
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and Money and Arts, and all that provision for life, are not in thee, but about thee;
and Money and Arts, and all that provision for life, Are not in thee, but about thee;
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that thy body is mortal, thy soul immortal;
that thy body is Mortal, thy soul immortal;
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that there is a double life proposed, this life, which is a dying life, and ends sooner than a tale,
that there is a double life proposed, this life, which is a dying life, and ends sooner than a tale,
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and that life which is NONLATINALPHABET, of some affinity to thy soul, immortal, and not confined and circumscribed by time.
and that life which is, of Some affinity to thy soul, immortal, and not confined and circumscribed by time.
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And if thou attain to this knowledge, thou wilt not fix thy mind upon these transitory things as if they were eternal,
And if thou attain to this knowledge, thou wilt not fix thy mind upon these transitory things as if they were Eternal,
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nor despise those everlasting blessings as if they were fading and transitory, but give unto thy Flesh that which is due unto thy Flesh, dust to dust and ashes to ashes;
nor despise those everlasting blessings as if they were fading and transitory, but give unto thy Flesh that which is due unto thy Flesh, dust to dust and Ashes to Ashes;
ccx vvi d j n2 c-acp cs pns32 vbdr vvg cc j, cc-acp vvb p-acp po21 n1 cst r-crq vbz j-jn p-acp po21 n1, n1 p-acp n1 cc n2 p-acp n2;
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meat to thy belly, and cloth to thy back, both which shall be destroyed by God; but to thy Soul and immortal part, NONLATINALPHABET, the precepts of piety, the exercise of virtue, the moderation of thy unruly affections;
meat to thy belly, and cloth to thy back, both which shall be destroyed by God; but to thy Soul and immortal part,, the Precepts of piety, the exercise of virtue, the moderation of thy unruly affections;
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Nor be so over-careful to cloth thy body that the while thou letst thy soul go naked and bare,
Nor be so overcareful to cloth thy body that the while thou Lettest thy soul go naked and bore,
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nor provide for the one to destroy the other.
nor provide for the one to destroy the other.
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The knowledge of that which is natural to them is never lost in any creature, no not in Beasts.
The knowledge of that which is natural to them is never lost in any creature, no not in Beasts.
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Advertamus qui simus ipsi, ut nos quales oportet esse servemus, It concerns us to remember what we are, that we may still keep our selves the same which we ought to be.Advertamus qui Simus ipsi, ut nos quales oportet esse servemus, It concerns us to Remember what we Are, that we may still keep our selves the same which we ought to be.
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If thou beest never so learned, never so wise, yet thou still wantest something, nay the greatest point of wisdome,
If thou Best never so learned, never so wise, yet thou still Wantest something, nay the greatest point of Wisdom,
cs pns21 vb2s av av j, av-x av j, av pns21 av vv2 pi, uh-x dt js n1 pp-f n1,
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if thou be not wise for thy self.
if thou be not wise for thy self.
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For what commendation is it to know all things which are in heaven and earth, to be well seen abroad,
For what commendation is it to know all things which Are in heaven and earth, to be well seen abroad,
p-acp r-crq n1 vbz pn31 pc-acp vvi d n2 r-crq vbr p-acp n1 cc n1, pc-acp vbi av vvn av,
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and yet be a meer stranger at home? to have an insight in all things but himself? Certainly nothing lays us more open and naked to tentations and the vanities of the world than the low esteem we have of our selves.
and yet be a mere stranger At home? to have an insight in all things but himself? Certainly nothing lays us more open and naked to tentations and the vanities of the world than the low esteem we have of our selves.
cc av vbi dt j n1 p-acp n1-an? pc-acp vhi dt n1 p-acp d n2 cc-acp px31? av-j pix vvz pno12 dc j cc j p-acp n2 cc dt n2 pp-f dt n1 cs dt j n1 pns12 vhb pp-f po12 n2.
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For we live as if these vanities were made for us, and we for these vanities;
For we live as if these vanities were made for us, and we for these vanities;
c-acp pns12 vvb c-acp cs d n2 vbdr vvn p-acp pno12, cc pns12 p-acp d n2;
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as if our Eye were made to no other end but to behold vanity, our Ear to hearken after it,
as if our Eye were made to no other end but to behold vanity, our Ear to harken After it,
c-acp cs po12 n1 vbdr vvn p-acp dx j-jn n1 cc-acp pc-acp vvi n1, po12 n1 pc-acp vvi p-acp pn31,
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and all our Senses were ordained as so many inlets of Sin, as if we were made for nothing else but Sin,
and all our Senses were ordained as so many inlets of since, as if we were made for nothing Else but since,
cc d po12 n2 vbdr vvn a-acp av d n2 pp-f n1, c-acp cs pns12 vbdr vvn p-acp pix av cc-acp n1,
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and were all Flesh, and had no Soul at all. And what a dishonour is this to the dignity of our nature!
and were all Flesh, and had no Soul At all. And what a dishonour is this to the dignity of our nature!
cc vbdr d n1, cc vhd dx n1 p-acp d. cc q-crq dt n1 vbz d p-acp dt n1 pp-f po12 n1!
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17247
How doth this irreverence to our selves make us like unto the Beasts that perish, nay, far worse then they!
How does this irreverence to our selves make us like unto the Beasts that perish, nay, Far Worse then they!
q-crq vdz d n1 p-acp po12 n2 vvb pno12 av-j p-acp dt n2 cst vvb, uh, av-j av-jc cs pns32!
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17248
For proprietas ei nominis, ubi de innocentia exciderit, aufertur, saith Hilary; Man looseth the propriety of his name when he divides himself from innocency:
For Propriety ei Nominis, ubi de Innocence exciderit, aufertur, Says Hilary; Man loses the propriety of his name when he divides himself from innocency:
p-acp n2 fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la, vvz np1; n1 vvz dt n1 pp-f po31 n1 c-crq pns31 vvz px31 p-acp n1:
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17249
Aut Serpens, aut Equus, aut Mulus ei nomen est; and you may call him Serpent or Horse or Mule;Or Serpens, Or Equus, Or Mules ei Nome est; and you may call him Serpent or Horse or Mule;
fw-la vvz, fw-la np1, fw-la np1 fw-la fw-la fw-la; cc pn22 vmb vvi pno31 n1 cc n1 cc n1;
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17250
Quot peccata, tot personarum similitudines, saith Hierom; As many sins as we commit, so many persons and resemblances we put-on;Quot Peccata, tot personarum similitudines, Says Hieronymus; As many Sins as we commit, so many Persons and resemblances we put-on;
fw-la n1, fw-la fw-la fw-la, vvz np1; c-acp d n2 c-acp pns12 vvb, av d n2 cc n2 pns12 zz;
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sometimes of a Fox, sometimes of a Wolf, sometimes of a Lion.
sometime of a Fox, sometime of a Wolf, sometime of a lion.
av pp-f dt n1, av pp-f dt n1, av pp-f dt n1.
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The holy Father layes it as an imputation upon Man, Solum hoc animal jura naturae transgreditur, Of all the creatures Man alone breaks those bounds which are set him, that law of Nature which was written in his heart,
The holy Father lays it as an imputation upon Man, Solum hoc animal jura naturae transgreditur, Of all the creatures Man alone breaks those bounds which Are Set him, that law of Nature which was written in his heart,
dt j n1 vvz pn31 p-acp dt n1 p-acp n1, fw-la fw-la n1 fw-la fw-la fw-la, pp-f d dt n2 n1 av-j vvz d n2 r-crq vbr vvn pno31, cst n1 pp-f n1 r-crq vbds vvn p-acp po31 n1,
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17253
and makes Reason, which should fence and secure him from these dangers, an agent for the Flesh, to promote that which it opposeth.
and makes Reason, which should fence and secure him from these dangers, an agent for the Flesh, to promote that which it Opposeth.
cc vvz n1, r-crq vmd vvi cc vvi pno31 p-acp d n2, dt n1 p-acp dt n1, pc-acp vvi d r-crq pn31 vvz.
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17254
And we are so much worse than the Beasts by how much the better we might have been.
And we Are so much Worse than the Beasts by how much the better we might have been.
cc pns12 vbr av av-d jc cs dt n2 p-acp c-crq av-d dt jc pns12 vmd vhi vbn.
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17255
No Fox to Herode, no Wolf to the Oppressor, no Horsleech to the Miser.
No Fox to Herod, no Wolf to the Oppressor, no Horseleech to the Miser.
dx n1 p-acp np1, dx n1 p-acp dt n1, dx n1 p-acp dt n1.
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17256
When Man hath thus renounced his Reason, he is worse than a Beast, that never had any.
When Man hath thus renounced his Reason, he is Worse than a Beast, that never had any.
c-crq n1 vhz av vvd po31 n1, pns31 vbz jc cs dt n1, cst av-x vhd d.
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17257
Tertullian gives it as a rule in his Book De anima, Naturalium scientia nè in bestiis quidem deficit;
Tertullian gives it as a Rule in his Book De anima, Naturalium scientia nè in bestiis quidem deficit;
np1 vvz pn31 p-acp dt n1 p-acp po31 n1 fw-fr fw-la, np1 fw-la fw-la p-acp fw-la fw-la fw-la;
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17259
The Lion, saith he, may forget his ferity and fierceness, and in time be tamed,
The lion, Says he, may forget his ferity and fierceness, and in time be tamed,
dt n1, vvz pns31, vmb vvi po31 n1 cc n1, cc p-acp n1 vbi vvn,
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and brought to that meekness that he may be made the delight of some Bernice, some wanton Queen,
and brought to that meekness that he may be made the delight of Some Bernice, Some wanton Queen,
cc vvd p-acp d n1 cst pns31 vmb vbi vvn dt n1 pp-f d np1, d j-jn n1,
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17261
and innocently lick her cheek with his tongue: Mores bestiam relinquent, scientia naturalium permanebit; His manners may leave him, but not his apprehension of things natural to him.
and innocently lick her cheek with his tongue: Mores bestiam relinquent, scientia Naturalium permanebit; His manners may leave him, but not his apprehension of things natural to him.
cc av-jn vvi po31 n1 p-acp po31 n1: fw-la fw-la n-jn, fw-la fw-la fw-la; po31 n2 vmb vvi pno31, cc-acp xx po31 n1 pp-f n2 j p-acp pno31.
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17262
Si de piscibus, si de placentis regina ei obtulerit, carnem desiderabit: si languenti theriacam composuerit, simiam requiret; Si de piscibus, si de placentis regina ei obtulerit, Carnem Desire: si languenti theriacam composuerit, simiam requiret;
fw-mi fw-fr fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la: fw-la fw-la fw-la fw-la, fw-la fw-la;
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& si nullum illi venabulum obfirmabit, gallum tamen formidabit: & si nullum illi venabulum obfirmabit, Gallum tamen formidabit:
cc fw-it fw-la fw-la fw-la fw-la, fw-la fw-la fw-la:
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17264
If the Queen offer him a fish, or some junket, he will leave it for flesh:
If the Queen offer him a Fish, or Some junket, he will leave it for Flesh:
cs dt n1 vvb pno31 dt n1, cc d n1, pns31 vmb vvi pn31 p-acp n1:
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17265
if she make an antidote for him when he is sick, nothing will cure him but an ape:
if she make an antidote for him when he is sick, nothing will cure him but an ape:
cs pns31 vvb dt n1 p-acp pno31 c-crq pns31 vbz j, pix vmb vvi pno31 p-acp dt n1:
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17266
and though he fear not the dart or hunting-pole, yet he is afraid of the crowing of a Cock.
and though he Fear not the dart or hunting-pole, yet he is afraid of the crowing of a Cock.
cc cs pns31 vvb xx dt n1 cc n1, av pns31 vbz j pp-f dt n-vvg pp-f dt n1.
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17267
Every Creature follows on in that way which Nature hath chalked out, and doth seldome or never turn aside or look back.
Every Creature follows on in that Way which Nature hath chalked out, and does seldom or never turn aside or look back.
np1 n1 vvz a-acp p-acp d n1 r-crq n1 vhz vvn av, cc vdz av cc av-x vvb av cc vvb av.
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17268
The Sun knoweth his setting, and the Moon her seasons.
The Sun Knoweth his setting, and the Moon her seasons.
dt n1 vvz po31 n-vvg, cc dt n1 po31 n2.
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17269
Onely Man, when he sins, setteth where he should rise, and riseth where he should set;
Only Man, when he Sins, sets where he should rise, and Riseth where he should Set;
j n1, c-crq pns31 vvz, vvz c-crq pns31 vmd vvi, cc vvz c-crq pns31 vmd vvi;
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17270
begins his time in pleasure, where he should but end; and ends in sorrow, where he should but begin;
begins his time in pleasure, where he should but end; and ends in sorrow, where he should but begin;
vvz po31 n1 p-acp n1, c-crq pns31 vmd cc-acp vvi; cc vvz p-acp n1, c-crq pns31 vmd cc-acp vvi;
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riseth in the spirit, and setteth in the flesh; forgets his very naturals.
Riseth in the Spirit, and sets in the Flesh; forgets his very naturals.
vvz p-acp dt n1, cc vvz p-acp dt n1; vvz po31 j n2-j.
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17272
For to avoid the infections of the world, to shake off all these tentations of the flesh, which we Christians call the effect of Grace, with the Philosophers is nothing else but NONLATINALPHABET, to live according to the dictate and prescript of Nature.
For to avoid the infections of the world, to shake off all these tentations of the Flesh, which we Christians call the Effect of Grace, with the Philosophers is nothing Else but, to live according to the dictate and prescript of Nature.
p-acp pc-acp vvi dt n2 pp-f dt n1, pc-acp vvi a-acp d d n2 pp-f dt n1, r-crq pns12 njpg2 n1 dt n1 pp-f n1, p-acp dt n2 vbz pix av cc-acp, pc-acp vvi vvg p-acp dt vvi cc n1 pp-f n1.
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For even Nature, and the very structure and composition of Man, teacheth us that we are ad majora nati, born to greater matters then these;
For even Nature, and the very structure and composition of Man, Teaches us that we Are and marjoram Nati, born to greater matters then these;
p-acp j n1, cc dt j n1 cc n1 pp-f n1, vvz pno12 cst pns12 vbr cc n1 fw-la, vvn p-acp jc n2 cs d;
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17274
born, not to be so familiar with that which perisheth, not to be ready to give every vanity a meeting at a call, to converse and trade with it;
born, not to be so familiar with that which Perishes, not to be ready to give every vanity a meeting At a call, to converse and trade with it;
vvn, xx pc-acp vbi av j-jn p-acp d r-crq vvz, xx pc-acp vbi j pc-acp vvi d n1 dt n1 p-acp dt n1, pc-acp vvi cc n1 p-acp pn31;
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17275
not to complement with Beauty when it smiles, or bow down to Gold when it shines:
not to compliment with Beauty when it smiles, or bow down to Gold when it shines:
xx pc-acp vvi p-acp n1 c-crq pn31 vvz, cc vvb a-acp p-acp n1 c-crq pn31 vvz:
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17276
no, nor to be afraid of the smart of that sorrow which doth but afflict that part of us which must be turned to dust and ashes.
no, nor to be afraid of the smart of that sorrow which does but afflict that part of us which must be turned to dust and Ashes.
uh-dx, ccx pc-acp vbi j pp-f dt n1 pp-f d n1 r-crq vdz p-acp vvi d n1 pp-f pno12 r-crq vmb vbi vvn p-acp n1 cc n2.
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17277
I cannot but think there is as great an antipathy between Sin and the nature of Man, especially renewed in Christ,
I cannot but think there is as great an antipathy between since and the nature of Man, especially renewed in christ,
pns11 vmbx p-acp vvi pc-acp vbz p-acp j dt n1 p-acp n1 cc dt n1 pp-f n1, av-j vvn p-acp np1,
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17278
as there is between the Lion and the crowing of a Cock.
as there is between the lion and the crowing of a Cock.
c-acp pc-acp vbz p-acp dt n1 cc dt n-vvg pp-f dt n1.
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17297
We may now exalt this consideration a little higher, and out of this commend unto you the knowledge 1. of your own Strength, 2. of your own Weakness.
We may now exalt this consideration a little higher, and out of this commend unto you the knowledge 1. of your own Strength, 2. of your own Weakness.
pns12 vmb av vvi d n1 dt j av-jc, cc av pp-f d vvb p-acp pn22 dt n1 crd pp-f po22 d n1, crd pp-f po22 d n1.
(54) sermon (DIV1)
613
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17279
If I mistake, St. Basil hath deceived me, who in in his Hexameron tells us that there needs no instructer to teach us, no orator to perswade us, to hate a loathsome disease.
If I mistake, Saint Basil hath deceived me, who in in his Hexameron tells us that there needs no instructer to teach us, no orator to persuade us, to hate a loathsome disease.
cs pns11 vvb, n1 np1 vhz vvn pno11, r-crq p-acp p-acp po31 n1 vvz pno12 d pc-acp vvz dx n1 pc-acp vvi pno12, dx n1 pc-acp vvi pno12, pc-acp vvi dt j n1.
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17280
For by the common principles of Reason we commend Justice and Temperance, and condemn that which is evil.
For by the Common principles of Reason we commend justice and Temperance, and condemn that which is evil.
p-acp p-acp dt j n2 pp-f n1 pns12 vvb n1 cc n1, cc vvi d r-crq vbz j-jn.
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17281
NONLATINALPHABET, There is, saith he, in the soul of man an aversness from evil, which he never learnt,
, There is, Says he, in the soul of man an averseness from evil, which he never learned,
, a-acp vbz, vvz pns31, p-acp dt n1 pp-f n1 dt n1 p-acp n-jn, r-crq pns31 av-x vvd,
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17282
but brought with him into the world. but brought with him into the world.
cc-acp vvd p-acp pno31 p-acp dt n1.
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17283
Therefore, when we yield to tentations, we forget from whence we are sprung, that we are made according to the image of God.
Therefore, when we yield to tentations, we forget from whence we Are sprung, that we Are made according to the image of God.
av, c-crq pns12 vvb p-acp n2, pns12 vvb p-acp c-crq pns12 vbr vvn, cst pns12 vbr vvn vvg p-acp dt n1 pp-f np1.
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17284
For can this image be seen in a Wolf, or a Fox, or a Lion? Can we say we are made after his image, who have transformed our selves into the similitude of so many beasts? who have in a manner forgotten our naturals,
For can this image be seen in a Wolf, or a Fox, or a lion? Can we say we Are made After his image, who have transformed our selves into the similitude of so many beasts? who have in a manner forgotten our naturals,
p-acp vmb d n1 vbi vvn p-acp dt n1, cc dt n1, cc dt n1? vmb pns12 vvi pns12 vbr vvn p-acp po31 n1, r-crq vhb vvn po12 n2 p-acp dt n1 pp-f av d n2? q-crq vhb p-acp dt n1 vvn po12 n2-j,
(54) sermon (DIV1)
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17285
and are afraid of that which Reason teacheth us to desire, and desire that which we have reason to fear? who,
and Are afraid of that which Reason Teaches us to desire, and desire that which we have reason to Fear? who,
cc vbr j pp-f d r-crq n1 vvz pno12 p-acp n1, cc vvb d r-crq pns12 vhb n1 pc-acp vvi? q-crq,
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17286
when Honor is set-up, are upon the wing, but, when Heaven is proposed, flag and fall down to the ground? who will run to hear the melody and jollity of the world,
when Honour is setup, Are upon the wing, but, when Heaven is proposed, flag and fallen down to the ground? who will run to hear the melody and jollity of the world,
c-crq n1 vbz j, vbr p-acp dt n1, cc-acp, c-crq n1 vbz vvn, n1 cc vvi a-acp p-acp dt n1? q-crq vmb vvi pc-acp vvi dt n1 cc n1 pp-f dt n1,
(54) sermon (DIV1)
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17287
and are afraid at the voice of the living God. Nor can we give any reason why we should thus debase and vilifie our selves,
and Are afraid At the voice of the living God. Nor can we give any reason why we should thus debase and vilify our selves,
cc vbr j p-acp dt n1 pp-f dt j-vvg np1. ccx vmb pns12 vvi d n1 c-crq pns12 vmd av vvi cc vvi po12 n2,
(54) sermon (DIV1)
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17288
thus bespot and defile our selves, thus put our selves under the yoke and harrow;
thus bespot and defile our selves, thus put our selves under the yoke and harrow;
av n1 cc vvb po12 n2, av vvb po12 n2 p-acp dt n1 cc n1;
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17289
sell our selves out to such base and loathsome imployments, to follow and wait upon every tentation that offereth it self, to be servants to sin and slaves to Satan,
fell our selves out to such base and loathsome employments, to follow and wait upon every tentation that Offereth it self, to be Servants to since and slaves to Satan,
vvb po12 n2 av p-acp d j cc j n2, pc-acp vvi cc vvi p-acp d n1 cst vvz pn31 n1, pc-acp vbi n2 p-acp n1 cc n2 p-acp np1,
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17290
and help them to destroy us.
and help them to destroy us.
cc vvi pno32 pc-acp vvi pno12.
(54) sermon (DIV1)
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17291
Oh that we did know our selves, what we are, and to what end made and created;
O that we did know our selves, what we Are, and to what end made and created;
uh cst pns12 vdd vvi po12 n2, r-crq pns12 vbr, cc p-acp r-crq n1 vvd cc vvn;
(54) sermon (DIV1)
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17292
made, not NONLATINALPHABET, in diem vivere, to extend our thoughts no further than the present, to our next food, the next delight and the next pleasure;
made, not, in diem vivere, to extend our thoughts no further than the present, to our next food, the next delight and the next pleasure;
vvd, xx, p-acp fw-la fw-la, pc-acp vvi po12 n2 av-dx av-jc cs dt j, p-acp po12 ord n1, dt ord n1 cc dt ord n1;
(54) sermon (DIV1)
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17293
not to trade on earth, but to have NONLATINALPHABET, as the Apostle speaks Phil. 3. 20. our conversation in heaven; not to be made like unto the beasts that perish, but NONLATINALPHABET, like unto the Angels in heaven;
not to trade on earth, but to have, as the Apostle speaks Philip 3. 20. our Conversation in heaven; not to be made like unto the beasts that perish, but, like unto the Angels in heaven;
xx pc-acp vvi p-acp n1, cc-acp pc-acp vhi, c-acp dt n1 vvz np1 crd crd po12 n1 p-acp n1; xx pc-acp vbi vvn av-j p-acp dt n2 cst vvb, p-acp, av-j p-acp dt n2 p-acp n1;
(54) sermon (DIV1)
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17294
not to converse with those delights which as Scorpions will sting us to death, but with holy thoughts and divine contemplations, which are the best companions we can have;
not to converse with those delights which as Scorpions will sting us to death, but with holy thoughts and divine contemplations, which Are the best Sodales we can have;
xx pc-acp vvi p-acp d n2 r-crq p-acp n2 vmb vvi pno12 p-acp n1, cc-acp p-acp j n2 cc j-jn n2, r-crq vbr dt js n2 pns12 vmb vhi;
(54) sermon (DIV1)
612
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17295
not to labour for the meat that perisheth, but through delights and terrors, through good report and ill report;
not to labour for the meat that Perishes, but through delights and terrors, through good report and ill report;
xx p-acp vvb p-acp dt n1 cst vvz, p-acp p-acp n2 cc n2, p-acp j n1 cc j-jn n1;
(54) sermon (DIV1)
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17296
through all the tentations and retardations of the world strive forward to eternity of bliss!
through all the tentations and retardations of the world strive forward to eternity of bliss!
p-acp d dt n2 cc n2 pp-f dt n1 vvb av-j p-acp n1 pp-f n1!
(54) sermon (DIV1)
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17318
the Body is made to be obedient and tractable, to be reined and checked and guided by the Mind.
the Body is made to be obedient and tractable, to be reined and checked and guided by the Mind.
dt n1 vbz vvn pc-acp vbi j cc j, pc-acp vbi vvn cc vvd cc vvn p-acp dt n1.
(54) sermon (DIV1)
613
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17298
By which later I understand that particular inclination which ariseth from the temper of every particular man, by which one is more inclinable and obnoxious to this or that sin than another, by which one man is easily seduced by a temptation which another doth withstand with ease.
By which later I understand that particular inclination which arises from the temper of every particular man, by which one is more inclinable and obnoxious to this or that since than Another, by which one man is Easily seduced by a temptation which Another does withstand with ease.
p-acp r-crq jc pns11 vvb cst j n1 r-crq vvz p-acp dt n1 pp-f d j n1, p-acp r-crq pi vbz av-dc j cc j p-acp d cc d n1 cs j-jn, p-acp r-crq crd n1 vbz av-j vvn p-acp dt n1 r-crq j-jn vdz vvi p-acp n1.
(54) sermon (DIV1)
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17299
And first, the reason why we fall into so many tentations is this, That we know not our own strength, that we are very willing to entertain a conceit that every tentation is too hard for us:
And First, the reason why we fallen into so many tentations is this, That we know not our own strength, that we Are very willing to entertain a conceit that every tentation is too hard for us:
cc ord, dt n1 c-crq pns12 vvb p-acp av d n2 vbz d, cst pns12 vvb xx po12 d n1, cst pns12 vbr av j pc-acp vvi dt n1 cst d n1 vbz av j c-acp pno12:
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Nec mirum si vincamur, qui jam victi sumus, No marvel if we fail in the day of tryal, who in our own opinion are already overcome.Nec Mirum si vincamur, qui jam Victi sumus, No marvel if we fail in the day of trial, who in our own opinion Are already overcome.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, dx n1 cs pns12 vvb p-acp dt n1 pp-f n1, r-crq p-acp po12 d n1 vbr av vvn.
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We lay all the blame upon Original sin and the weakness of our nature, and attribute our full growth in sin to that seed of sin which we should have choaked.
We lay all the blame upon Original since and the weakness of our nature, and attribute our full growth in since to that seed of since which we should have choked.
pns12 vvb d dt n1 p-acp j-jn n1 cc dt n1 pp-f po12 n1, cc vvb po12 j n1 p-acp n1 p-acp d n1 pp-f n1 r-crq pns12 vmd vhi vvn.
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For let us, with Aquinas admit of that double process and derivation of Original sin, from the Flesh into the Soul,
For let us, with Aquinas admit of that double process and derivation of Original since, from the Flesh into the Soul,
p-acp vvb pno12, p-acp np1 vvi pp-f cst j-jn n1 cc n1 pp-f j-jn n1, p-acp dt n1 p-acp dt n1,
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and from the essence of the Soul into every power of it, let us take it in the Body, which they call vehiculum, the instrument and conduit to convey it,
and from the essence of the Soul into every power of it, let us take it in the Body, which they call vehiculum, the Instrument and conduit to convey it,
cc p-acp dt n1 pp-f dt n1 p-acp d n1 pp-f pn31, vvb pno12 vvi pn31 p-acp dt n1, r-crq pns32 vvb fw-la, dt n1 cc n1 pc-acp vvi pn31,
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and we shall quickly find that we may not only subdue and overcome it, but turn it to our benefit and behoof;
and we shall quickly find that we may not only subdue and overcome it, but turn it to our benefit and behoof;
cc pns12 vmb av-j vvi cst pns12 vmb xx av-j vvi cc vvi pn31, cc-acp vvb pn31 p-acp po12 n1 cc n1;
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that though with Samsons Lion it comes with open mouth to devour us, yet we may kill it by degrees,
that though with Samsons lion it comes with open Mouth to devour us, yet we may kill it by Degrees,
cst cs p-acp np2 n1 pn31 vvz p-acp j n1 pc-acp vvi pno12, av pns12 vmb vvi pn31 p-acp n2,
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and find honey and sweetness in the belly of it.
and find honey and sweetness in the belly of it.
cc vvi n1 cc n1 p-acp dt n1 pp-f pn31.
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This Flesh of ours is much blamed, as being a prison of the Soul, and a weight to press it down.
This Flesh of ours is much blamed, as being a prison of the Soul, and a weight to press it down.
d n1 pp-f png12 vbz av-d vvn, c-acp vbg dt n1 pp-f dt n1, cc dt n1 pc-acp vvi pn31 a-acp.
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The Manichee, observing that war which is betwixt it and the soul, allowed it no better maker than the Devil;
The Manichee, observing that war which is betwixt it and the soul, allowed it no better maker than the devil;
dt np1, vvg d n1 r-crq vbz p-acp pn31 cc dt n1, vvd pn31 av-dx av-jc n1 cs dt n1;
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but is solidly confuted by St. Augustine.
but is solidly confuted by Saint Augustine.
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Gregory Nyssen calleth it NONLATINALPHABET, a fuliginous ill-savoured shop. But all this will not make Tentations unavoidable,
Gregory Nyssen calls it, a fuliginous ill-savoured shop. But all this will not make Tentations unavoidable,
np1 np1 vvz pn31, dt j j n1. p-acp d d vmb xx vvi n2 j,
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or bring-in an Impossibility of prevailing against them. Non enim caro suo nomine infamis, saith Tertullian;
or bringing an Impossibility of prevailing against them. Non enim Caro Sue nomine infamis, Says Tertullian;
cc j dt n1 pp-f vvg p-acp pno32. fw-fr fw-la fw-la fw-la fw-la n1, vvz np1;
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The Flesh is not ill-spoken of for it self: Neque enim de proprio sapit aliquid aut sentit;
The Flesh is not ill-spoken of for it self: Neque enim de Properly sapit Aliquid Or Sentit;
dt n1 vbz xx j pp-f p-acp pn31 n1: fw-la fw-la fw-la fw-la fw-la j fw-la fw-la;
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for it doth neither understand nor will;
for it does neither understand nor will;
p-acp pn31 vdz av-dx vvi ccx n1;
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but is of another substance, another nature added and joyned to the Soul as an instrument in the shop of life.
but is of Another substance, Another nature added and joined to the Soul as an Instrument in the shop of life.
cc-acp vbz pp-f j-jn n1, j-jn n1 vvn cc vvn p-acp dt n1 p-acp dt n1 p-acp dt n1 pp-f n1.
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Therefore the Flesh is blamed in Scripture, because the Soul doth nothing without it.
Therefore the Flesh is blamed in Scripture, Because the Soul does nothing without it.
av dt n1 vbz vvn p-acp n1, c-acp dt n1 vdz pix p-acp pn31.
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Nor was it made to press us down to Hell, but by the power of the soul to be lifted up into heaven.
Nor was it made to press us down to Hell, but by the power of the soul to be lifted up into heaven.
ccx vbds pn31 vvn pc-acp vvi pno12 a-acp p-acp n1, cc-acp p-acp dt n1 pp-f dt n1 pc-acp vbi vvn a-acp p-acp n1.
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Animus, Imperator corporis; The Mind hath supream power over the Body, and is inthroned there;Animus, Imperator corporis; The Mind hath supreme power over the Body, and is Enthroned there;
fw-la, fw-la fw-la; dt n1 vhz j n1 p-acp dt n1, cc vbz vvn a-acp;
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Whence Athanasius compares the Soul to a Musician, and the Body to a Harp or Lute, which she may tune and touch with that art and skill as that it may yield a pleasant and delightful harmony, nunc pietatis carmen nunc temperantiae modulos, as St. Ambrose speaks;
Whence Athanasius compares the Soul to a Musician, and the Body to a Harp or Lute, which she may tune and touch with that art and skill as that it may yield a pleasant and delightful harmony, nunc pietatis carmen nunc temperantiae modulos, as Saint Ambrose speaks;
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now a song of Sion, a Psalm of Piety, a coelestial Hymn; and again, the composed measures of temperance and chastity.
now a song of Sion, a Psalm of Piety, a celestial Hymn; and again, the composed measures of temperance and chastity.
av dt n1 pp-f np1, dt n1 pp-f n1, dt j n1; cc av, dt j-vvn n2 pp-f n1 cc n1.
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It was made for the Soul as Eve was for Adam, in adjutorium, not to tempt and seduce it, but to be a helper.
It was made for the Soul as Eve was for Adam, in Adjutorium, not to tempt and seduce it, but to be a helper.
pn31 vbds vvn p-acp dt n1 p-acp np1 vbds p-acp np1, p-acp fw-la, xx pc-acp vvi cc vvi pn31, cc-acp pc-acp vbi dt n1.
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What part almost is there of Christianity which is not performed by the ministry of the Body? Hast thou a hand to take thy brother by the throat? thou hast a Hand also to lift him out of the dust.
What part almost is there of Christianity which is not performed by the Ministry of the Body? Hast thou a hand to take thy brother by the throat? thou hast a Hand also to lift him out of the dust.
q-crq n1 av vbz a-acp pp-f np1 r-crq vbz xx vvn p-acp dt n1 pp-f dt n1? vh2 pns21 dt n1 pc-acp vvi po21 n1 p-acp dt n1? pns21 vh2 dt n1 av pc-acp vvi pno31 av pp-f dt n1.
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Hast thou an Eye to take in the adulteress? thou hast an Eye also to pity the poor. Hast thou a Tongue which is a sword to wound thy brothers reputation? thou mayest,
Hast thou an Eye to take in the adulteress? thou hast an Eye also to pity the poor. Hast thou a Tongue which is a sword to wound thy Brother's reputation? thou Mayest,
vh2 pns21 dt n1 pc-acp vvi p-acp dt n1? pns21 vh2 dt n1 av p-acp vvb dt j. vh2 pns21 dt n1 r-crq vbz dt n1 pc-acp vvi po21 ng1 n1? pns21 vm2,
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if thou wilt, make it thy glory, and minister a word of comfort in due season. Domus animae caro est; & inquilinus carnis anima;
if thou wilt, make it thy glory, and minister a word of Comfort in due season. Domus Spirits Caro est; & inquilinus carnis anima;
cs pns21 vm2, vvb pn31 po21 n1, cc n1 dt n1 pp-f n1 p-acp j-jn n1. fw-la fw-la fw-la fw-la; cc j fw-la fw-la;
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The Body is the House of the Soul, and the Soul the tenant and inmate of the Body:
The Body is the House of the Soul, and the Soul the tenant and inmate of the Body:
dt n1 vbz dt n1 pp-f dt n1, cc dt n1 dt n1 cc n1 pp-f dt n1:
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Desiderabit ergò inquilinus ex causa hujus nominis profutura domui, therefore the Soul is obliged by this very name,Desire ergò inquilinus ex causa hujus Nominis profutura domui, Therefore the Soul is obliged by this very name,
vvb fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, av dt n1 vbz vvn p-acp d j n1,
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as she is an inmate, to watch over the Body, and carefully to provide those things which may uphold and sustein it,
as she is an inmate, to watch over the Body, and carefully to provide those things which may uphold and sustain it,
c-acp pns31 vbz dt n1, pc-acp vvi p-acp dt n1, cc av-j pc-acp vvi d n2 r-crq vmb vvi cc vvi pn31,
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and not to put it to slavish and servile offices, to let and hire it out to Sin and Uncleanness, which will bring a fearful ruin both upon the house and the tenant, cast both Body and Soul into hell.
and not to put it to slavish and servile Offices, to let and hire it out to since and Uncleanness, which will bring a fearful ruin both upon the house and the tenant, cast both Body and Soul into hell.
cc xx pc-acp vvi pn31 p-acp j cc j n2, pc-acp vvi cc vvi pn31 av p-acp n1 cc n1, r-crq vmb vvi dt j n1 av-d p-acp dt n1 cc dt n1, vvd d n1 cc n1 p-acp n1.
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Nè nobis ergò blandiamur quia Dominus consensit carnem esse infirmam; nam & praedixit spiritum esse promptum;
Nè nobis ergò blandiamur quia Dominus consensit Carnem esse infirmam; nam & praedixit spiritum esse promptum;
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ut ostenderet quid cui esse debeat subjectum: ut ostenderet quid cui esse debeat Subjectum:
fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
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Let us not therefore, saith Tertullian, flatter our selves in sin because Christ hath told us that the Flesh is weak: for he hath told us also that the Spirit is strong, and thereby made it plain unto us which part should be subject to the other, that we may not excuse our selves by the infirmity of our Flesh,
Let us not Therefore, Says Tertullian, flatter our selves in since Because christ hath told us that the Flesh is weak: for he hath told us also that the Spirit is strong, and thereby made it plain unto us which part should be Subject to the other, that we may not excuse our selves by the infirmity of our Flesh,
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but uphold and establish our selves by the strength of the Spirit.
but uphold and establish our selves by the strength of the Spirit.
cc-acp vvb cc vvi po12 n2 p-acp dt n1 pp-f dt n1.
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For tell me, Why were we baptized? why were we made Christians? Was it not to mortifie our earthly members and lusts? non exercere quod nati sumus;
For tell me, Why were we baptised? why were we made Christians? Was it not to mortify our earthly members and Lustiest? non exercere quod Nati sumus;
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to be in the body, and out of the body; to tame the wantonness of the flesh;
to be in the body, and out of the body; to tame the wantonness of the Flesh;
pc-acp vbi p-acp dt n1, cc av pp-f dt n1; pc-acp vvi dt n1 pp-f dt n1;
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to make it our greatest care that the Flesh, which is weak, prevail not against the Spirit, which is strong;
to make it our greatest care that the Flesh, which is weak, prevail not against the Spirit, which is strong;
pc-acp vvi pn31 po12 js n1 cst dt n1, r-crq vbz j, vvb xx p-acp dt n1, r-crq vbz j;
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to fight against temptations, and especially against the most dangerous tentation, which perswade us that we are weaker than we are.
to fight against temptations, and especially against the most dangerous tentation, which persuade us that we Are Weaker than we Are.
pc-acp vvi p-acp n2, cc av-j p-acp dt av-ds j n1, r-crq vvb pno12 d pns12 vbr jc cs pns12 vbr.
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For I cannot see of what use this unseasonable consideration of our own weakness should be,
For I cannot see of what use this unseasonable consideration of our own weakness should be,
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when the Lord of hosts is with us, when he hath girded us with strength and power,
when the Lord of hosts is with us, when he hath girded us with strength and power,
c-crq dt n1 pp-f n2 vbz p-acp pno12, c-crq pns31 vhz vvn pno12 p-acp n1 cc n1,
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when he hath fitted us with all habiliments of war, the Helmet of Salvation, the Sword of the Spirit, and the Shield of Faith; when they that are with us are more and stronger than they which are against us.
when he hath fitted us with all habiliments of war, the Helmet of Salvation, the Sword of the Spirit, and the Shield of Faith; when they that Are with us Are more and Stronger than they which Are against us.
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You will say perhaps, To humble us. Indeed we cannot be too humble under the mighty hand of God;
You will say perhaps, To humble us. Indeed we cannot be too humble under the mighty hand of God;
pn22 vmb vvi av, pc-acp vvi pno12. np1 pns12 vmbx vbi av j p-acp dt j n1 pp-f np1;
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but that is not Humility, but baseness, which humbles us under tentation. This is the best use we commonly make of it; We remember our weakness;
but that is not Humility, but baseness, which humbles us under tentation. This is the best use we commonly make of it; We Remember our weakness;
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and that thought leads us captive, makes us so humble as to crouch and fall at the foot of the enemy which will devour us.
and that Thought leads us captive, makes us so humble as to crouch and fallen At the foot of the enemy which will devour us.
cc d n1 vvz pno12 n-jn, vvz pno12 av j c-acp pc-acp vvi cc vvi p-acp dt n1 pp-f dt n1 r-crq vmb vvi pno12.
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This low conceit of our selves is the cause of all the errors of our life.
This low conceit of our selves is the cause of all the errors of our life.
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Desperatione debilitati experiri id nolunt quod assequi posse diffidunt, saith Tullie. As it is in Arts and Sciences, so is it in our Christian warfare;Desperation debilitati experiri id Nolunt quod Assequi posse diffidunt, Says Tullie. As it is in Arts and Sciences, so is it in our Christian warfare;
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17345
Nothing more weakens and disinables us than our Distrust and Diffidence in our selves;
Nothing more weakens and disenables us than our Distrust and Diffidence in our selves;
pix av-dc vvz cc vvz pno12 cs po12 n1 cc n1 p-acp po12 n2;
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and we never make a proffer or motion to do that which we presume we cannot do:
and we never make a proffer or motion to do that which we presume we cannot do:
cc pns12 av-x vvi dt n1 cc n1 pc-acp vdi d r-crq pns12 vvb pns12 vmbx vdi:
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when as they who affect any great matter must try every way, break through all opposition, do what they can,
when as they who affect any great matter must try every Way, break through all opposition, do what they can,
c-crq c-acp pns32 r-crq vvb d j n1 vmb vvi d n1, vvb p-acp d n1, vdb r-crq pns32 vmb,
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nay, do more than they imagine they can do.
nay, do more than they imagine they can do.
uh-x, vdb av-dc cs pns32 vvb pns32 vmb vdi.
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And as David went up against Goliath, and ask'd, Who is this uncircumcised Philistine that he should defie the armies of the living God;
And as David went up against Goliath, and asked, Who is this uncircumcised Philistine that he should defy the armies of the living God;
cc p-acp np1 vvd a-acp p-acp np1, cc vvd, r-crq vbz d j njp cst pns31 vmd vvi dt n2 pp-f dt j-vvg n1;
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so should we buckle on our armor, and draw near to the strongest tentation, and defie it;
so should we buckle on our armour, and draw near to the Strongest tentation, and defy it;
av vmd pns12 vvi p-acp po12 n1, cc vvi av-j p-acp dt js n1, cc vvb pn31;
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For what is this Tentation, that it should stand up against the whole armour of God, against those armies of the living God, his many Precepts, his many Promises, the Examples of good men, the Prayers of the Saints? What are these Tentations, that they should gain the victory over our Faith? Are they principalities or powers, or things present or things to come? are they life or death? they shall not be able to separate us from the love of God.
For what is this Tentation, that it should stand up against the Whole armour of God, against those armies of the living God, his many Precepts, his many Promises, the Examples of good men, the Prayers of the Saints? What Are these Tentations, that they should gain the victory over our Faith? are they principalities or Powers, or things present or things to come? Are they life or death? they shall not be able to separate us from the love of God.
c-acp q-crq vbz d n1, cst pn31 vmd vvi a-acp p-acp dt j-jn n1 pp-f np1, p-acp d n2 pp-f dt j-vvg np1, po31 d n2, po31 d vvz, dt n2 pp-f j n2, dt n2 pp-f dt n2? q-crq vbr d n2, cst pns32 vmd vvi dt n1 p-acp po12 n1? vbr pns32 n2 cc n2, cc n2 j cc n2 pc-acp vvi? vbr pns32 n1 cc n1? pns32 vmb xx vbi j pc-acp vvi pno12 p-acp dt n1 pp-f np1.
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Thus may we overthrow them in the name of the Lord.
Thus may we overthrow them in the name of the Lord.
av vmb pns12 vvi pno32 p-acp dt n1 pp-f dt n1.
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We read in the Historian of Caligula the Emperour, Nihil tam efficere concupiscebat quà m quod posse effici negaretur, that he was most eager in attempting that which he knew beforehand could not be done:
We read in the Historian of Caligula the Emperor, Nihil tam efficere concupiscebat quà m quod posse effici negaretur, that he was most eager in attempting that which he knew beforehand could not be done:
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And this no doubt was a great argument not only of pride but of folly in him.
And this no doubt was a great argument not only of pride but of folly in him.
cc d dx n1 vbds dt j n1 xx av-j pp-f n1 cc-acp pp-f n1 p-acp pno31.
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But certainly it is a far more dangerous folly, in a matter that so nearly concerns us as our everlasting welfare, to frame to our selves an impossibility of doing that which we are bound to do, which not to do is to undo and destroy our selves;
But Certainly it is a Far more dangerous folly, in a matter that so nearly concerns us as our everlasting welfare, to frame to our selves an impossibility of doing that which we Are bound to do, which not to do is to undo and destroy our selves;
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to think we are too weak to fight, who have vowed to overcome. To attempt that which I cannot do is but to lose my labor;
to think we Are too weak to fight, who have vowed to overcome. To attempt that which I cannot do is but to loose my labour;
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but not to do what I can, is to be unwilling to labour.
but not to do what I can, is to be unwilling to labour.
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And in this case my greatest weakness is that I think I have no strength at all.
And in this case my greatest weakness is that I think I have no strength At all.
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For indeed this our cowardise in not opposing our selves proceeds not out of want of strength but want of will.
For indeed this our cowardice in not opposing our selves proceeds not out of want of strength but want of will.
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Therefore as Petrarch tell his Friend, so may we the diffident Christians:
Therefore as Petrarch tell his Friend, so may we the diffident Christians:
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Verba quibus se uti velim, sunt, ut ubi te non posse dixisti, ultra te nolle fatearis; Verba quibus se uti velim, sunt, ut ubi te non posse dixisti, ultra te nolle fatearis;
fw-la fw-la fw-la fw-la fw-la, fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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When you say you cannot wrestle with this or that tentation, I would have you change your language,
When you say you cannot wrestle with this or that tentation, I would have you change your language,
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and speak the truth, which is that you will not.
and speak the truth, which is that you will not.
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Difficultatis patrocinium fegnitiae percepimus; Ever when we are unwilling to set forward, we complain of some Difficulty, some strange Impossibility, some Lion in the way;Difficultatis patrocinium fegnitiae percepimus; Ever when we Are unwilling to Set forward, we complain of Some Difficulty, Some strange Impossibility, Some lion in the Way;
fw-la fw-la fw-la fw-la; av c-crq pns12 vbr j pc-acp vvi av-j, pns12 vvb pp-f d n1, d j n1, d n1 p-acp dt n1;
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and when we betray our strength, we lay the fault here, that the difficulty was greater than our strength;
and when we betray our strength, we lay the fault Here, that the difficulty was greater than our strength;
cc c-crq pns12 vvb po12 n1, pns12 vvb dt n1 av, cst dt n1 vbds jc cs po12 n1;
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and thus, saith St. Hierome, Domino reclamamus, & dicimus nos vel difficultate mandatorum vel impossibilitate premi:
and thus, Says Saint Jerome, Domino reclamamus, & dicimus nos vel difficultate mandatorum vel impossibilitate premi:
cc av, vvz n1 np1, fw-la fw-la, cc fw-la fw-la fw-la fw-gr fw-la fw-la fw-la fw-fr:
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nec sufficit quòd jussa non facimus, nisi etiam jubenter injustum pronunciemus; It is in his Epistle to Celantia.nec sufficit quòd jussa non facimus, nisi etiam jubenter injustum pronunciemus; It is in his Epistle to Celantia.
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God calls upon us to resist tentations, and we answer, We cannot; and groan as under the burden of the hardness and impossibility of the command.
God calls upon us to resist tentations, and we answer, We cannot; and groan as under the burden of the hardness and impossibility of the command.
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Nor are we content not to do what he commands, but in a manner we pronounce what he commands to be unjust.
Nor Are we content not to do what he commands, but in a manner we pronounce what he commands to be unjust.
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And this conceit we have of the command is that which makes it hard, which makes that yoke heavy which Christ hath made light, by his rich and glorious promises,
And this conceit we have of the command is that which makes it hard, which makes that yoke heavy which christ hath made Light, by his rich and glorious promises,
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and by his gracious assistance when we refuse it not. Totum durum est quicquid imperatur invitis, saith Salvian;
and by his gracious assistance when we refuse it not. Totum durum est quicquid imperatur invitis, Says Salvian;
cc p-acp po31 j n1 c-crq pns12 vvb pn31 xx. fw-la fw-la fw-la fw-la fw-la fw-la, vvz np1;
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To an unwilling mind every command carries with it the amazing shew of Impossibility.
To an unwilling mind every command carries with it the amazing show of Impossibility.
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And a wicked man had rather condemn the Law than reform his life, rather hate the precept than his sin.
And a wicked man had rather condemn the Law than reform his life, rather hate the precept than his since.
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but they are evils inherent and proper to the tempter himself.
but they Are evils inherent and proper to the tempter himself.
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We read that Mynderidos the Sybarite was weary at the very sight of another mans labor,
We read that Mynderidos the Sybarite was weary At the very sighed of Another men labour,
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and when he saw a man a digging wisht him to forbear, as if he had done him an injury.
and when he saw a man a digging wished him to forbear, as if he had done him an injury.
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Laboriosa omnia ignavis; All things are toylsome to the Sluggard: a pain it is to him to pull his hand out of his bosome.Laboriosa omnia ignavis; All things Are toilsome to the Sluggard: a pain it is to him to pull his hand out of his bosom.
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Continence is a hard lesson, but to the Wanton; Temperance, but to the Glutton; and Liberality, but to a Miser.
Continence is a hard Lesson, but to the Wanton; Temperance, but to the Glutton; and Liberality, but to a Miser.
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Omnia haec dura videbuntur ei qui non amat Christum; All these things are hard to him that loves not Christ.Omnia haec dura videbuntur ei qui non amat Christ; All these things Are hard to him that loves not christ.
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But where there is a will, there is strength enough. Love and Cheerfulfulness of mind make all things easie.
But where there is a will, there is strength enough. Love and Cheerfulfulness of mind make all things easy.
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What was sweeter then the Manna in the wilderness? what sooner gathered, yet the people of Israel murmured.
What was Sweeten then the Manna in the Wilderness? what sooner gathered, yet the people of Israel murmured.
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What more bitter than Hunger and Imprisonment? yet St. Paul rejoyced in this.
What more bitter than Hunger and Imprisonment? yet Saint Paul rejoiced in this.
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Non est opus peregrinationibus; To conquer a tentation thou needst not go on pilgrimage, or take any long journey.Non est opus peregrinationibus; To conquer a tentation thou Needest not go on pilgrimage, or take any long journey.
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Thou needst not be at any expense about it: It will not cost thee thy money, nor engage thee to thy friend.
Thou Needest not be At any expense about it: It will not cost thee thy money, nor engage thee to thy friend.
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Thou needst not sail for it, thou needst not plow for it: thou needst not rise up early and lye down late. NONLATINALPHABET, saith Chrysostome;
Thou Needest not sail for it, thou Needest not blow for it: thou Needest not rise up early and lie down late., Says Chrysostom;
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If thou beest willing virtue hath its work and consummation. To conclude;If thou Best willing virtue hath its work and consummation. To conclude;
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Nothing is more powerful against tentation than the Knowledge of our selves, and of our strength in Christ.
Nothing is more powerful against tentation than the Knowledge of our selves, and of our strength in christ.
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This will make a Christian like Aristotles Magnanimous man, NONLATINALPHABET, to conceive of nothing as difficult and impossible.
This will make a Christian like Aristotle Magnanimous man,, to conceive of nothing as difficult and impossible.
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But in the next place, though a Christian hath strength enough against all temptations, yet he is more subduable by some then by others.
But in the next place, though a Christian hath strength enough against all temptations, yet he is more subduable by Some then by Others.
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Some men by their very temper and constitution with ease withstand Lust, but must struggle and take pains to keep down their Anger.
some men by their very temper and constitution with ease withstand Lust, but must struggle and take pains to keep down their Anger.
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Some can stand upright in poverty, but fall in wealth.
some can stand upright in poverty, but fallen in wealth.
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Some can resist this tentation by slighting, but must beat down and macerate, must offer a kind of violence to themselves before they can overcome another, which is more sutable and more correspondent to their constitution.
some can resist this tentation by slighting, but must beatrice down and macerate, must offer a kind of violence to themselves before they can overcome Another, which is more suitable and more correspondent to their constitution.
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Therefore, as Quintilian gives it as a rule to Schoolmasters, To observe the several dispositions of their Scholars,
Therefore, as Quintilian gives it as a Rule to Schoolmasters, To observe the several dispositions of their Scholars,
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and so accordingly to apply themselves unto them, so must we observe our own inclination, and be most instant and diligent against that tentation which it looks towards.
and so accordingly to apply themselves unto them, so must we observe our own inclination, and be most instant and diligent against that tentation which it looks towards.
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Animadvertenda ea peccata maximè quae difficilè praecaventur, as Tully speaks;Animadvertenda ea Peccata maximè Quae difficilè praecaventur, as Tully speaks;
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We must keep a strict eye and watch over those tentations which we are most like to fall into,
We must keep a strict eye and watch over those tentations which we Are most like to fallen into,
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and to which the bent of our complexion swayes us.
and to which the bent of our complexion sways us.
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Let the Melancholick beware of Envy, the Cholerick prepare himself against injuries, the Glutton set a knife unto his throat, and the wanton beat-down and chastise his body.
Let the Melancholic beware of Envy, the Choleric prepare himself against injuries, the Glutton Set a knife unto his throat, and the wanton beat-down and chastise his body.
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The Enemy taketh advantage of our complexion and temperature, tempting the Sanguine to pleasure and lust, the Phlegmatick to idleness and sloth, the Melancholick to envy and malice, the Cholerick to brawls and contentions, driving us forward to that which our own lusts lead us to,
The Enemy Takes advantage of our complexion and temperature, tempting the Sanguine to pleasure and lust, the Phlegmatic to idleness and sloth, the Melancholic to envy and malice, the Choleric to brawls and contentions, driving us forward to that which our own Lustiest led us to,
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and changing his tentations as we change our affection.
and changing his tentations as we change our affection.
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He walks about us, and findeth out where we are most open, and assaults us there were he knows the Flesh will further him.
He walks about us, and finds out where we Are most open, and assaults us there were he knows the Flesh will further him.
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And though we be Achillean Christians, and have but one place, but our Heel, vulnerable, he will smite and wound us there.
And though we be achillean Christians, and have but one place, but our Heel, vulnerable, he will smite and wound us there.
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17402
Therefore as wise Captains plant their greatest forces where the city is weakest, and as it is the wisdome of Governours iis malis maximè mederi quibus respublica maximè laborat, to be most diligent to cure those evils with which the Commonwealth is most molested;
Therefore as wise Captains plant their greatest forces where the City is Weakest, and as it is the Wisdom of Governors iis malis maximè mederi quibus Respublica maximè Laborat, to be most diligent to cure those evils with which the Commonwealth is most molested;
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so must we take a strict survey of our selves, and set the strongest guard there where we are most attemptable:
so must we take a strict survey of our selves, and Set the Strongest guard there where we Are most attemptable:
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17404
And if it be Anger that we lye most open to; tye it up; if Lust, quench it; if Sloth, chase it away.
And if it be Anger that we lie most open to; tie it up; if Lust, quench it; if Sloth, chase it away.
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17405
Non emendabis te, nisi deprehendas, saith the Philosopher; If you do not deprehend and find out, you can never correct your self.Non emendabis te, nisi deprehendas, Says the Philosopher; If you do not deprehend and find out, you can never correct your self.
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17406
If you do not enter into your own soul, and commune with your own heart, and find out what passage is most open to the enemy, you can never block it up and shut him out.
If you do not enter into your own soul, and commune with your own heart, and find out what passage is most open to the enemy, you can never block it up and shut him out.
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Ante omnia necesse est teipsum aestimare; It is the chief and principal work of a Christian to weigh and ponder himself.Ante omnia Necessary est teipsum aestimare; It is the chief and principal work of a Christian to weigh and ponder himself.
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17408
For as it is good to know our own strength, so is it also to take notice of our own weakness, that we may make use of our strength to defend us where we are weakest,
For as it is good to know our own strength, so is it also to take notice of our own weakness, that we may make use of our strength to defend us where we Are Weakest,
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17409
and to quench the fire of that dart which is most likely to enter.
and to quench the fire of that dart which is most likely to enter.
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In a word, By thus looking into our selves we provide against danger which threatens abroad;
In a word, By thus looking into our selves we provide against danger which threatens abroad;
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and by often ripping up our hearts we purge and cleanse our leprous souls, as Moses did his hand by putting it again into his bosome.
and by often ripping up our hearts we purge and cleanse our leprous Souls, as Moses did his hand by putting it again into his bosom.
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Thus we have shewed you of what use the Knowledge of Our selves is in this our spiritual combat.
Thus we have showed you of what use the Knowledge of Our selves is in this our spiritual combat.
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Now for our further advantage we must duly consider the Tentations themselves.
Now for our further advantage we must duly Consider the Tentations themselves.
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Humanae mentis natura est, saith Hilary, ut si cogitatione aliquid contemplemur, talem se nobis unaquaeque species exhibeat qualem eam & cogitando formemus; Humanae mentis Nature est, Says Hilary, ut si cogitation Aliquid contemplemur, talem se nobis unaquaeque species exhibeat qualem eam & cogitando formemus;
fw-la fw-la fw-la fw-la, vvz np1, fw-la fw-mi n1 j n1, fw-la fw-la fw-la fw-la n2 fw-la fw-la fw-la cc fw-la fw-la;
(54) sermon (DIV1)
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17415
It is natural to the mind of man to put shapes and forms upon things, which exhibit that species and representation to it which it self hath already made.
It is natural to the mind of man to put shapes and forms upon things, which exhibit that species and representation to it which it self hath already made.
pn31 vbz j p-acp dt n1 pp-f n1 pc-acp vvi n2 cc n2 p-acp n2, r-crq vvb d n2 cc n1 p-acp pn31 r-crq zz n1 vhz av vvn.
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17416
It may conceive of Gold as of earth; and it may conceive of it as of a God.
It may conceive of Gold as of earth; and it may conceive of it as of a God.
pn31 vmb vvi pp-f n1 c-acp pp-f n1; cc pn31 vmb vvi pp-f pn31 a-acp pp-f dt np1.
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17417
It may look upon Beauty as upon a flower that fades; and it may consider it as a lasting heaven upon earth.
It may look upon Beauty as upon a flower that fades; and it may Consider it as a lasting heaven upon earth.
pn31 vmb vvi p-acp n1 c-acp p-acp dt n1 cst vvz; cc pn31 vmb vvi pn31 p-acp dt j-vvg n1 p-acp n1.
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17418
It may think of Honour as of that which makes us Gods; and it may esteem it but as a bubble, which is lost in the making.
It may think of Honour as of that which makes us God's; and it may esteem it but as a bubble, which is lost in the making.
pn31 vmb vvi pp-f n1 c-acp pp-f d r-crq vvz pno12 n2; cc pn31 vmb vvi pn31 p-acp c-acp dt n1, r-crq vbz vvn p-acp dt n-vvg.
(54) sermon (DIV1)
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17419
And as we transform things, so do they transform us. For talis quisque est, qualibus delectatur, & inter artificem & artificium mira cognatio;
And as we transform things, so do they transform us. For Talis Quisque est, Qualibus delectatur, & inter artificem & artificium mira Cognatio;
cc c-acp pns12 vvb n2, av vdb pns32 vvi pno12. p-acp fw-la fw-la fw-la, fw-la fw-la, cc fw-la fw-la cc fw-la fw-la fw-la;
(54) sermon (DIV1)
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17420
Our minds are even fashioned like unto those things which we most delight to converse with:
Our minds Are even fashioned like unto those things which we most delight to converse with:
po12 n2 vbr av vvn av-j p-acp d n2 r-crq pns12 av-ds n1 pc-acp vvi p-acp:
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17421
and a great correspondence there is between the Work and the Artificer.
and a great correspondence there is between the Work and the Artificer.
cc dt j n1 a-acp vbz p-acp dt n1 cc dt n1.
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17422
Wheresoever the Workman goes, he carries about with him the Idea and Representation of his work along with him.
Wheresoever the Workman Goes, he carries about with him the Idea and Representation of his work along with him.
c-crq dt n1 vvz, pns31 vvz a-acp p-acp pno31 dt n1 cc n1 pp-f po31 n1 a-acp p-acp pno31.
(54) sermon (DIV1)
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17423
Where St. Peter gives us a character of prophane and unclean persons, amongst other marks he sets this as one, that they have eyes full of adultery;
Where Saint Peter gives us a character of profane and unclean Persons, among other marks he sets this as one, that they have eyes full of adultery;
q-crq n1 np1 vvz pno12 dt n1 pp-f j cc j n2, p-acp j-jn n2 pns31 vvz d p-acp crd, cst pns32 vhb n2 j pp-f n1;
(54) sermon (DIV1)
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17424
but in the Greek it is more significant, NONLATINALPHABET, full of the Adulteress; as if the Wanton carried her about in his very eyes,
but in the Greek it is more significant,, full of the Adulteress; as if the Wanton carried her about in his very eyes,
p-acp p-acp dt jp pn31 vbz av-dc j,, j pp-f dt n1; c-acp cs dt j-jn vvd pno31 a-acp p-acp po31 j n2,
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17425
and had alwaies her image before him. The Covetous person converses with his Gold as with a God;
and had always her image before him. The Covetous person converses with his Gold as with a God;
cc vhd av po31 n1 p-acp pno31. dt j n1 vvz p-acp po31 n1 c-acp p-acp dt n1;
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17426
he speaks of it, he dreams of it, he commits Idolatry with it; Si tacet, hoc loquitur, and when he is silent he talks of it within himself.
he speaks of it, he dreams of it, he commits Idolatry with it; Si tacet, hoc loquitur, and when he is silent he talks of it within himself.
pns31 vvz pp-f pn31, pns31 vvz pp-f pn31, pns31 vvz n1 p-acp pn31; fw-mi fw-la, fw-la fw-la, cc c-crq pns31 vbz j pns31 vvz pp-f pn31 p-acp px31.
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17427
And in this very shape which we have given them, in this dress which we have put upon them, they deceive us.
And in this very shape which we have given them, in this dress which we have put upon them, they deceive us.
cc p-acp d j n1 r-crq pns12 vhb vvn pno32, p-acp d n1 r-crq pns12 vhb vvn p-acp pno32, pns32 vvb pno12.
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17428
But if we do search into their nature, and study them throughly, we shall not be deceived by their outward appearance:
But if we do search into their nature, and study them thoroughly, we shall not be deceived by their outward appearance:
p-acp cs pns12 vdb vvi p-acp po32 n1, cc vvi pno32 av-j, pns12 vmb xx vbi vvn p-acp po32 j n1:
(54) sermon (DIV1)
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17429
We shall find there is truly and indeed no content from Riches, no pleasure from Beauty, no horrour from Affliction.
We shall find there is truly and indeed no content from Riches, no pleasure from Beauty, no horror from Affliction.
pns12 vmb vvi a-acp vbz av-j cc av dx n1 p-acp n2, dx n1 p-acp n1, dx n1 p-acp n1.
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17430
If we ask them for themselves, our Saviour may well return us that answer which once he gave to his disciples, Ye know not what you ask. The Beauty of women;
If we ask them for themselves, our Saviour may well return us that answer which once he gave to his Disciples, You know not what you ask. The Beauty of women;
cs pns12 vvb pno32 p-acp px32, po12 n1 vmb av vvi pno12 d n1 r-crq a-acp pns31 vvd p-acp po31 n2, pn22 vvb xx r-crq pn22 vvb. dt n1 pp-f n2;
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18126
Let him handle me how he will, so he fling me not out of his hands.
Let him handle me how he will, so he fling me not out of his hands.
vvb pno31 vvi pno11 c-crq pns31 vmb, av pns31 vvb pno11 xx av pp-f po31 n2.
(56) sermon (DIV1)
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17431
what is it? It is but colour and proportion, which a light Agne will soon wipe out,
what is it? It is but colour and proportion, which a Light Agne will soon wipe out,
q-crq vbz pn31? pn31 vbz p-acp n1 cc n1, r-crq dt j np1 vmb av vvi av,
(54) sermon (DIV1)
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17432
and which Age will so dissolve that we cannot believe there was ever any.
and which Age will so dissolve that we cannot believe there was ever any.
cc r-crq n1 vmb av vvi cst pns12 vmbx vvi a-acp vbds av d.
(54) sermon (DIV1)
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17433
What is Honour but NONLATINALPHABET, a sign and signification of mans good esteem, and many times but a bare sign, and no more;
What is Honour but, a Signen and signification of men good esteem, and many times but a bore Signen, and no more;
q-crq vbz n1 p-acp, dt n1 cc n1 pp-f ng1 j n1, cc d n2 p-acp dt j n1, cc dx av-dc;
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17434
a leg to Haman, when we wish him on the gallows;
a leg to Haman, when we wish him on the gallows;
dt n1 p-acp np1, c-crq pns12 vvb pno31 p-acp dt n2;
(54) sermon (DIV1)
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17435
a cabinet of air, to which every man, even the worst man, hath a key, to open and shut it as he pleases.
a cabinet of air, to which every man, even the worst man, hath a key, to open and shut it as he Pleases.
dt n1 pp-f n1, p-acp r-crq d n1, av dt js n1, vhz dt n1, pc-acp vvi cc vvi pn31 c-acp pns31 vvz.
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17436
What are the Pleasures of the world? Neither true, nor lasting;
What Are the Pleasures of the world? Neither true, nor lasting;
q-crq vbr dt n2 pp-f dt n1? av-d j, ccx j;
(54) sermon (DIV1)
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17437
and like painted Curtesans, as Hierome speaks, id solum oftendunt quod placere potest, they only lay that open to the eye which may please it.
and like painted Courtesans, as Jerome speaks, id solum oftendunt quod placere potest, they only lay that open to the eye which may please it.
cc av-j j-vvn n2, c-acp np1 vvz, fw-la fw-la fw-la fw-la fw-la fw-la, pns32 av-j vvd cst vvb p-acp dt n1 r-crq vmb vvi pn31.
(54) sermon (DIV1)
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17438
We read in St. Hierom of an Heathen who was wont to say to Pope Damasus, Facito me Romana urbis Episcopum,
We read in Saint Hieronymus of an Heathen who was wont to say to Pope Damasus, Facito me Roman urbis Bishop,
pns12 vvb p-acp n1 np1 pp-f dt j-jn r-crq vbds j pc-acp vvi p-acp n1 np1, fw-la pno11 fw-la fw-la fw-la,
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17439
& protinus ero Christianus, Make me but Bishop of Rome, and I will presently be a Christian.& Immediately Ero Christian, Make me but Bishop of Rome, and I will presently be a Christian.
cc fw-la fw-la np1, vvb pno11 p-acp n1 pp-f np1, cc pns11 vmb av-j vbi dt njp.
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17440
We may be sure he knew not well what the Christian was, and saw no more of the Bishop than his pomp and outside;
We may be sure he knew not well what the Christian was, and saw no more of the Bishop than his pomp and outside;
pns12 vmb vbi j pns31 vvd xx av r-crq dt njp vbds, cc vvd av-dx dc pp-f dt n1 cs po31 n1 cc n1-an;
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17441
otherwise, he would rather have given a Bishoprick, nay, sold all that he had, that he might have been a Christian.
otherwise, he would rather have given a Bishopric, nay, sold all that he had, that he might have been a Christian.
av, pns31 vmd av-c vhi vvn dt n1, uh-x, vvd d cst pns31 vhd, cst pns31 vmd vhi vbn dt njp.
(54) sermon (DIV1)
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17442
What do we undergo, what do we attempt at the sight of a temptation? What Rhetorick is there in a piece of Gold,
What do we undergo, what do we attempt At the sighed of a temptation? What Rhetoric is there in a piece of Gold,
q-crq vdb pns12 vvi, q-crq vdb pns12 vvi p-acp dt n1 pp-f dt n1? q-crq n1 vbz a-acp p-acp dt n1 pp-f n1,
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17443
or in Beauty, or in Honour? What do they not force us to, because we will not look neerere unto them,
or in Beauty, or in Honour? What do they not force us to, Because we will not look neerere unto them,
cc p-acp n1, cc p-acp n1? q-crq vdb pns32 xx vvi pno12 p-acp, c-acp pns12 vmb xx vvi fw-la p-acp pno32,
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17444
but are so amazed at their first apparition that we can look no further? But how vast a difference is there between these things and spiritual and heavenly blessings!
but Are so amazed At their First apparition that we can look no further? But how vast a difference is there between these things and spiritual and heavenly blessings!
cc-acp vbr av vvn p-acp po32 ord n1 cst pns12 vmb vvi av-dx av-jc? p-acp c-crq j dt n1 vbz a-acp p-acp d n2 cc j cc j n2!
(54) sermon (DIV1)
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17445
What is Beauty to Virtue, Gold to Grace, Honour to Glory. Spiritual things in the mouth are bitter, but in the belly as sweet as honey.
What is Beauty to Virtue, Gold to Grace, Honour to Glory. Spiritual things in the Mouth Are bitter, but in the belly as sweet as honey.
q-crq vbz n1 p-acp n1, n1 p-acp n1, vvb p-acp n1. j n2 p-acp dt n1 vbr j, cc-acp p-acp dt n1 c-acp j c-acp n1.
(54) sermon (DIV1)
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17446
They are favourable to us and benevolent, and admit at once satiety and desire: But earthly things, when we have them not, kindle in us a desire;
They Are favourable to us and benevolent, and admit At once satiety and desire: But earthly things, when we have them not, kindle in us a desire;
pns32 vbr j p-acp pno12 cc j, cc vvi p-acp a-acp n1 cc n1: cc-acp j n2, c-crq pns12 vhb pno32 xx, vvb p-acp pno12 dt n1;
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17447
and being enjoyed, quench that desire with loathsomness: But the other are never loathed but when we have them not:
and being enjoyed, quench that desire with loathsomeness: But the other Are never loathed but when we have them not:
cc vbg vvn, vvb d n1 p-acp n1: cc-acp dt j-jn vbr av-x vvn cc-acp c-crq pns12 vhb pno32 xx:
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17448
for when we have them, we ever desire them more. The more we feed, the more we are hungry;
for when we have them, we ever desire them more. The more we feed, the more we Are hungry;
c-acp c-crq pns12 vhb pno32, pns12 av vvb pno32 dc. dt av-dc pns12 vvb, dt av-dc pns12 vbr j;
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17449
and yet when we are most hungry, we are full and satisfied. In illis appetitus placet, experientia displicet:
and yet when we Are most hungry, we Are full and satisfied. In illis Appetitus placet, experientia displicet:
cc av c-crq pns12 vbr av-ds j, pns12 vbr j cc vvn. p-acp fw-la fw-la fw-la, fw-la fw-la:
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17450
in istis appetitus vilis est, experientia magìs placet, saith Gregory: In the one our Appetite pleaseth us, but Experience is distastful:in istis Appetitus vilis est, experientia magìs placet, Says Gregory: In the one our Appetite Pleases us, but Experience is distasteful:
p-acp fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvz np1: p-acp dt pi po12 n1 vvz pno12, cc-acp n1 vbz j:
(54) sermon (DIV1)
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17545
Till they prevail, they are the matter and occasion of virtue as well as of vice,
Till they prevail, they Are the matter and occasion of virtue as well as of vice,
p-acp pns32 vvb, pns32 vbr dt n1 cc n1 pp-f n1 c-acp av c-acp pp-f n1,
(55) sermon (DIV1)
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17451
They are honey in the desire, but in the tast gravel. But to the other the Appetite is commonly sick and queasie;
They Are honey in the desire, but in the taste gravel. But to the other the Appetite is commonly sick and queasy;
pns32 vbr n1 p-acp dt n1, cc-acp p-acp dt n1 n1. p-acp p-acp dt j-jn dt n1 vbz av-j j cc j;
(54) sermon (DIV1)
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17452
but when we have chewed them, they are sweeter than the honey or the honey-comb: they are Gall to the appetite, but to the tast Manna.
but when we have chewed them, they Are Sweeten than the honey or the honeycomb: they Are Gall to the appetite, but to the taste Manna.
cc-acp c-crq pns12 vhb vvn pno32, pns32 vbr jc cs dt n1 cc dt n1: pns32 vbr n1 p-acp dt n1, cc-acp p-acp dt n1 n1.
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17453
The one brings a shew of pleasure, but ends in grief: the other brings a seeming distast, but ends, nay never ends, but is immortal.
The one brings a show of pleasure, but ends in grief: the other brings a seeming distaste, but ends, nay never ends, but is immortal.
dt pi vvz dt n1 pp-f n1, cc-acp vvz p-acp n1: dt n-jn vvz dt j-vvg n1, cc-acp n2, uh-x av vvz, cc-acp vbz j.
(54) sermon (DIV1)
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17454
Et quis tam parvis oblectare animum in vitâ possit, si vera cognoverit? And who will ever delight himself in those vain and transitory things;Et quis tam parvis oblectare animum in vitâ possit, si vera cognoverit? And who will ever delight himself in those vain and transitory things;
fw-la fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la, fw-la fw-la fw-la? cc r-crq vmb av vvi px31 p-acp d j cc j n2;
(54) sermon (DIV1)
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17455
who hath had a full view of those which are real and eternal? Nonne melius est brevi tempore dimicare, ferre vallum, arma sumere,
who hath had a full view of those which Are real and Eternal? Nonne Better est brevi tempore dimicare, Far vallum, arma Sumere,
r-crq vhz vhn dt j n1 pp-f d r-crq vbr j cc j? n1 fw-la fw-la fw-la fw-la fw-la, av-j fw-la, fw-la fw-la,
(54) sermon (DIV1)
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17456
& posteà gaudere viotorem, quà m impatientiâ unius horae servire perpetuos saith St. Hierome.& posteà Rejoice viotorem, quà m impatientiâ unius horae Serve perpetuos Says Saint Jerome.
cc fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la j vvz n1 np1.
(54) sermon (DIV1)
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17457
Better fight a while and get a glorious victory, than be slaves to sin and Satan for ever.
Better fight a while and get a glorious victory, than be slaves to since and Satan for ever.
j n1 dt n1 cc vvi dt j n1, cs vbb n2 p-acp n1 cc np1 p-acp av.
(54) sermon (DIV1)
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17458
Did we thus compare the Devils offers with Gods, we should quickly pull-off the visour from Tentations, and discover their deformity;
Did we thus compare the Devils offers with God's, we should quickly pull-off the visor from Tentations, and discover their deformity;
vdd pns12 av vvi dt ng1 n2 p-acp n2, pns12 vmd av-j j dt n1 p-acp n2, cc vvi po32 n1;
(54) sermon (DIV1)
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17459
we should be full of shame and grief for having so long vouchsafed familiarity to such loathsom solicitors.
we should be full of shame and grief for having so long vouchsafed familiarity to such loathsome solicitors.
pns12 vmd vbi j pp-f n1 cc n1 p-acp vhg av av-j vvn n1 p-acp d j n2.
(54) sermon (DIV1)
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17460
Then we should be able to call them all by their names, and to say, This Beauty is a deceiver, This Wine is a mocker, This Strumpet is a deep ditch, These Riches have wings, and will fly away. Non obvia occupant. Videt aurum; scit hoc terrae limum esse: videt gemmas;
Then we should be able to call them all by their names, and to say, This Beauty is a deceiver, This Wine is a mocker, This Strumpet is a deep ditch, These Riches have wings, and will fly away. Non obvia occupant. Videt aurum; scit hoc terrae Limum esse: videt gemmas;
cs pns12 vmd vbi j pc-acp vvi pno32 d p-acp po32 n2, cc pc-acp vvi, d n1 vbz dt n1, d n1 vbz dt n1, d n1 vbz dt j-jn n1, d n2 vhb n2, cc vmb vvi av. np1 fw-la j. fw-la fw-la; fw-la fw-la fw-la fw-la fw-la: fw-la n2;
(54) sermon (DIV1)
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17461
meminit esse aut montium aut niaris calculos: videt illicem ad lasciviam vultum; scit tanquam avibuc coeli ex his sibi laqueis evà dendum, saith Hilary:Meminit esse Or montium Or niaris calculos: videt illicem ad lasciviam vultum; scit tanquam avibuc coeli ex his sibi laqueis evà dendum, Says Hilary:
fw-la fw-la fw-la fw-la fw-la fw-la fw-la: fw-la fw-la fw-la fw-la fw-la; fw-la fw-la fw-la fw-la fw-la png31 fw-la fw-la fw-la, vvz np1:
(54) sermon (DIV1)
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17462
A good man is not taken with obvious and ordinary objects. He sees gold, and know it is but the slime of the earth:
A good man is not taken with obvious and ordinary objects. He sees gold, and know it is but the slime of the earth:
dt j n1 vbz xx vvn p-acp j cc j n2. pns31 vvz n1, cc vvb pn31 vbz p-acp dt n1 pp-f dt n1:
(54) sermon (DIV1)
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17463
He beholds pearls and diamonds, and knows they are but stones taken from the rocks or sea:
He beholds Pearls and diamonds, and knows they Are but stones taken from the Rocks or sea:
pns31 vvz n2 cc n2, cc vvz pns32 vbr p-acp n2 vvn p-acp dt n2 cc n1:
(54) sermon (DIV1)
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17464
He sees the bewitching countenance of the wanton, and on chast desires and resolutions, as on the wings of a Dove, he fleeth swiftly away from the snares.
He sees the bewitching countenance of the wanton, and on chaste Desires and resolutions, as on the wings of a Dove, he fleeth swiftly away from the snares.
pns31 vvz dt j-vvg n1 pp-f dt j-jn, cc p-acp j n2 cc n2, c-acp p-acp dt n2 pp-f dt n1, pns31 vvz av-j av p-acp dt n2.
(54) sermon (DIV1)
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17465
And thus, as I said before, Not to yield to Tentations, is to overcome them,
And thus, as I said before, Not to yield to Tentations, is to overcome them,
cc av, c-acp pns11 vvd a-acp, xx pc-acp vvi p-acp n2, vbz pc-acp vvi pno32,
(54) sermon (DIV1)
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17466
so I say now, To know Tentations, and to strip them of their disguise and false appearance, is the ready way to victory.
so I say now, To know Tentations, and to strip them of their disguise and false appearance, is the ready Way to victory.
av pns11 vvb av, pc-acp vvi n2, cc pc-acp vvi pno32 pp-f po32 n1 cc j n1, vbz dt j n1 p-acp n1.
(54) sermon (DIV1)
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17467
We have prescribed unto you two remedies against Tentations, the Knowledge of Our selves, and the Knowledge of the Tentation.
We have prescribed unto you two remedies against Tentations, the Knowledge of Our selves, and the Knowledge of the Tentation.
pns12 vhb vvn p-acp pn22 crd n2 p-acp n2, dt n1 pp-f po12 n2, cc dt n1 pp-f dt n1.
(54) sermon (DIV1)
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17468
If we knew our selves, we would not converse and trade and be so familiar with Tentations as we are.
If we knew our selves, we would not converse and trade and be so familiar with Tentations as we Are.
cs pns12 vvd po12 n2, pns12 vmd xx vvi cc n1 cc vbb av j-jn p-acp n2 c-acp pns12 vbr.
(54) sermon (DIV1)
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17469
And if we knew Tentations in intimis essentiae, naked as they are in themselves, not drest-up and coloured-over and refined by the Senses, we would loath these smiling enemies,
And if we knew Tentations in intimis essentiae, naked as they Are in themselves, not drest-up and coloured-over and refined by the Senses, we would loath these smiling enemies,
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and the more because they smile. Ipsum vocabulum nos admonere potest; The very word TENTATION may admonish us to be shy and wary of them.
and the more Because they smile. Ipsum Vocabulum nos admonere potest; The very word TENTATION may admonish us to be shy and wary of them.
cc dt dc c-acp pns32 vvb. fw-la fw-la fw-la fw-la fw-la; dt j n1 n1 vmb vvi pno12 pc-acp vbi j cc j pp-f pno32.
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For what is a Tentation but a heave, a tryal, an experiment to overthrow us? But so it is that we are commonly the greatest strangers at home, that we are willing to believe that we are of the earth earthly, and like the Horse and Mule, which have no understanding, lower and viler than those Tentations which do but knock,
For what is a Tentation but a heave, a trial, an experiment to overthrow us? But so it is that we Are commonly the greatest Strangers At home, that we Are willing to believe that we Are of the earth earthly, and like the Horse and Mule, which have no understanding, lower and Viler than those Tentations which do but knock,
p-acp r-crq vbz dt n1 p-acp dt vvi, dt n1, dt n1 pc-acp vvi pno12? p-acp av pn31 vbz cst pns12 vbr av-j dt js n2 p-acp n1-an, cst pns12 vbr j pc-acp vvi cst pns12 vbr pp-f dt n1 j, cc av-j dt n1 cc n1, r-crq vhb dx n1, jc cc jc cs d n2 r-crq vdb p-acp vvi,
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17472
nay but shew themselves, and are welcomed as friends. Rarum est ut satìs se quisque vereatur;
nay but show themselves, and Are welcomed as Friends. Rare est ut satìs se Quisque vereatur;
uh-x p-acp vvi px32, cc vbr vvn p-acp n2. fw-la fw-la fw-la fw-la fw-la fw-la ng1;
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17473
It is a very rare thing for men to fear and reverence themselves, 〈 ◊ 〉 give that honour to themselves which they do to the whip,
It is a very rare thing for men to Fear and Reverence themselves, 〈 ◊ 〉 give that honour to themselves which they do to the whip,
pn31 vbz dt av j n1 p-acp n2 pc-acp vvi cc vvi px32, 〈 sy 〉 vvb cst n1 p-acp px32 q-crq pns32 vdb p-acp dt n1,
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nay to the frown, of a Superiour. These many times curb and restrain us when we are making forward to unlawful pleasures:
nay to the frown, of a Superior. These many times curb and restrain us when we Are making forward to unlawful pleasures:
uh-x p-acp dt n1, pp-f dt j-jn. np1 d n2 vvi cc vvb pno12 c-crq pns12 vbr vvg av-j p-acp j n2:
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they seal-up our lips, they bind our hands, they put-in their Veto, and we dare not touch or tast, or handle. But NONLATINALPHABET, our Reason which should be as an Emperour, and commander over us, is slighted and neglected,
they seal-up our lips, they bind our hands, they put-in their Veto, and we Dare not touch or taste, or handle. But, our Reason which should be as an Emperor, and commander over us, is slighted and neglected,
pns32 j po12 n2, pns32 vvb po12 n2, pns32 j po32 np1, cc pns12 vvb xx vvi cc vvi, cc vvi. p-acp, po12 vvb r-crq vmd vbi p-acp dt n1, cc n1 p-acp pno12, vbz vvn cc vvn,
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and esteemed not worth the harkning-to:
and esteemed not worth the harkning-to:
cc vvd xx j dt j:
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To which if we gave that due reverence which we owe, dimittamus licet paedagogum, there were no need at all of any outward restraint.
To which if we gave that due Reverence which we owe, dimittamus licet Pedagogue, there were no need At all of any outward restraint.
p-acp r-crq cs pns12 vvd d j-jn n1 r-crq pns12 vvb, fw-la fw-la fw-la, a-acp vbdr dx n1 p-acp d pp-f d j n1.
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And as we take no great pains in the study of Our selves, so do we as little trouble our selves to sift and examine those Tentations which make towards us,
And as we take no great pains in the study of Our selves, so do we as little trouble our selves to sift and examine those Tentations which make towards us,
cc c-acp pns12 vvb dx j n2 p-acp dt n1 pp-f po12 n2, av vdb pns12 p-acp j n1 po12 n2 pc-acp vvi cc vvi d n2 r-crq vvb p-acp pno12,
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17479
but judge of them by their outside; look upon them, and are taken with a look.
but judge of them by their outside; look upon them, and Are taken with a look.
cc-acp vvb pp-f pno32 p-acp po32 n1-an; vvb p-acp pno32, cc vbr vvn p-acp dt n1.
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And as the Romans observed of the barbarous Nations, that being utterly ignorant of the art of Engining,
And as the Roman observed of the barbarous nations, that being utterly ignorant of the art of Engining,
cc c-acp dt njp2 vvd pp-f dt j n2, cst vbg av-j j pp-f dt n1 pp-f vvg,
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17481
when they were besieged and shut-up, they would stand still and look upon the enemy working in the mine, not understanding quò illa pertinerent quae ex longinquo instruebantur, what it meant,
when they were besieged and shutup, they would stand still and look upon the enemy working in the mine, not understanding quò illa pertinerent Quae ex longinquo instruebantur, what it meant,
c-crq pns32 vbdr vvn cc j, pns32 vmd vvi av cc vvi p-acp dt n1 vvg p-acp dt png11, xx vvg fw-la fw-la fw-la fw-la fw-la fw-la fw-la, r-crq pn31 vvd,
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17482
or wherefore those things were prepared which they saw afar off at distance, till the enemy came so near as to blow them up and destroy them:
or Wherefore those things were prepared which they saw afar off At distance, till the enemy Come so near as to blow them up and destroy them:
cc c-crq d n2 vbdr vvn r-crq pns32 vvd av a-acp p-acp n1, c-acp dt n1 vvd av av-j c-acp pc-acp vvi pno32 a-acp cc vvi pno32:
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17483
So do we behold Tentations with a careless and regardless eye, as if we knew not what they meant,
So do we behold Tentations with a careless and regardless eye, as if we knew not what they meant,
av vdb pns12 vvb n2 p-acp dt j cc j n1, c-acp cs pns12 vvd xx r-crq pns32 vvd,
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17484
and so suffer them to work-on, to steal nearer and nearer upon us, till they enter our souls,
and so suffer them to workon, to steal nearer and nearer upon us, till they enter our Souls,
cc av vvi pno32 p-acp j, pc-acp vvi av-jc cc av-jc p-acp pno12, c-acp pns32 vvb po12 n2,
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17485
and dwell there, and take full possession of us.
and dwell there, and take full possession of us.
cc vvi a-acp, cc vvb j n1 pp-f pno12.
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17486
That we may therefore be the more ready and skilful to apply these two Remedies, we will add a third, which we at first also proposed, the Knowledge and serious Consideration of God himself.
That we may Therefore be the more ready and skilful to apply these two Remedies, we will add a third, which we At First also proposed, the Knowledge and serious Consideration of God himself.
cst pns12 vmb av vbi dt av-dc j cc j pc-acp vvi d crd n2, pns12 vmb vvi dt ord, r-crq pns12 p-acp ord av vvn, dt n1 cc j n1 pp-f np1 px31.
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17487
For quantò magìs appropinquat Deo cogitatio nostra, tantò praecellentior ejus nobis videtur majestas, the nearer we draw unto God,
For quantò magìs appropinquat God cogitatio nostra, tantò praecellentior His nobis videtur majestas, the nearer we draw unto God,
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and the greater our knowledge is of him, the more are we taken and amazed with his beauty,
and the greater our knowledge is of him, the more Are we taken and amazed with his beauty,
cc dt jc po12 n1 vbz pp-f pno31, dt av-dc vbr pns12 vvn cc vvn p-acp po31 n1,
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and the glorious raies of his Majesty; in comparison of which all the Beauty in the world is but deformity;
and the glorious rays of his Majesty; in comparison of which all the Beauty in the world is but deformity;
cc dt j n2 pp-f po31 n1; p-acp n1 pp-f r-crq d dt n1 p-acp dt n1 vbz p-acp n1;
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all the Pleasure of the world, loathsomness; all the Glory of the world, but as vanity, as nothing.
all the Pleasure of the world, loathsomeness; all the Glory of the world, but as vanity, as nothing.
d dt n1 pp-f dt n1, n1; d dt n1 pp-f dt n1, cc-acp c-acp n1, c-acp pix.
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17491
Now by the knowledge of God I do not understand that imperfect and weak apprehension of him which even they may have who understand his precepts,
Now by the knowledge of God I do not understand that imperfect and weak apprehension of him which even they may have who understand his Precepts,
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17492
and give assent unto them that they are just and holy, but yet through their corrupt and wicked conversation cannot be induced to believe his promises,
and give assent unto them that they Are just and holy, but yet through their corrupt and wicked Conversation cannot be induced to believe his promises,
cc vvb n1 p-acp pno32 cst pns32 vbr j cc j, cc-acp av p-acp po32 j cc j n1 vmbx vbi vvn pc-acp vvi po31 n2,
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17493
and by virtue and force obey his commands:
and by virtue and force obey his commands:
cc p-acp n1 cc n1 vvi po31 n2:
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17494
as the Apostle speaks of the Heathen, that they knew God but did not glorifie him as God.
as the Apostle speaks of the Heathen, that they knew God but did not Glorify him as God.
c-acp dt n1 vvz pp-f dt j-jn, cst pns32 vvd np1 p-acp vdd xx vvi pno31 p-acp np1.
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17495
For as Ignorance of God brought-forth those Lusts of concupiscence in the Heathen, so the like Lusts as greedily affected by Christians breed not Ignorance onely,
For as Ignorance of God brought-forth those Lustiest of concupiscence in the Heathen, so the like Lustiest as greedily affected by Christians breed not Ignorance only,
c-acp p-acp n1 pp-f np1 j d n2 pp-f n1 p-acp dt j-jn, av dt j n2 c-acp av-j vvn p-acp np1 vvb xx n1 av-j,
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17496
but also a Denial of God, and of Holiness, without which no man can ever see God.
but also a Denial of God, and of Holiness, without which no man can ever see God.
cc-acp av dt n1 pp-f np1, cc pp-f n1, p-acp r-crq dx n1 vmb av vvi np1.
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17497
But a sad and serious Consideration of Gods Majesty and Goodness may transform the Soul into the similitude and likeness of God.
But a sad and serious Consideration of God's Majesty and goodness may transform the Soul into the similitude and likeness of God.
p-acp dt j cc j n1 pp-f npg1 n1 cc n1 vmb vvi dt n1 p-acp dt n1 cc n1 pp-f np1.
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17498
For true Knowledge is a kind of assimilation of the mind to that which it apprehends.
For true Knowledge is a kind of assimilation of the mind to that which it apprehends.
p-acp j n1 vbz dt n1 pp-f n1 pp-f dt n1 p-acp d r-crq pn31 vvz.
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And as there is imprinted in the organ of every Sense a likeness of that object which it doth receive,
And as there is imprinted in the organ of every Sense a likeness of that Object which it does receive,
cc c-acp pc-acp vbz vvn p-acp dt n1 pp-f d n1 dt n1 pp-f d n1 r-crq pn31 vdz vvi,
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so is there also in the Understanding an impression made which, if it be not wiped out and defaced by impertinent deviations and wandrings, by the frequent admittance of contrary objects, will work in us a conformity to the nature and purity of that God which we behold with wonder;
so is there also in the Understanding an impression made which, if it be not wiped out and defaced by impertinent deviations and wanderings, by the frequent admittance of contrary objects, will work in us a conformity to the nature and purity of that God which we behold with wonder;
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that we may converse here on earth as so many mortal Gods; that, as God is present every where, and yet receiveth no contagion from any place;
that we may converse Here on earth as so many Mortal God's; that, as God is present every where, and yet receives no contagion from any place;
cst pns12 vmb vvi av p-acp n1 c-acp av d j-jn n2; cst, c-acp np1 vbz j d q-crq, cc av vvz dx n1 p-acp d n1;
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present with the wicked, yet is Justice it self; present with the adulterer, yet is Purity it self;
present with the wicked, yet is justice it self; present with the adulterer, yet is Purity it self;
vvb p-acp dt j, av vbz n1 pn31 n1; vvb p-acp dt n1, av vbz n1 pn31 n1;
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17503
tunc maximè magnus, cùm homini pusillus; tunc maximè optimus, cùm homini non bonus; tunc maximè unus, cùm homini duo aut plures; tunc maximè magnus, cùm Homini Pusillus; tunc maximè optimus, cùm Homini non bonus; tunc maximè Unus, cùm Homini duo Or plures;
fw-la fw-la fw-la, fw-la fw-la fw-la; fw-la fw-la fw-la, fw-la fw-la fw-la fw-la; fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
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17587
For if the Scorpion were in it self evil, it would then certainly soonest kill and destroy it self.
For if the Scorpion were in it self evil, it would then Certainly soonest kill and destroy it self.
p-acp cs dt n1 vbdr p-acp pn31 n1 j-jn, pn31 vmd av av-j av-s vvi cc vvi pn31 n1.
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then most eminently great, when he seems least unto man; then especially best, when we least feel him so;
then most eminently great, when he seems least unto man; then especially best, when we least feel him so;
av av-ds av-j j, c-crq pns31 vvz ds p-acp n1; av av-j js, c-crq pns12 ds vvb pno31 av;
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17505
then most one, when we conceive of him as of two or more;
then most one, when we conceive of him as of two or more;
av av-ds pi, c-crq pns12 vvb pp-f pno31 c-acp pp-f crd cc n1;
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17506
in his anger and in his mercy, •• his blessings and in his curses NONLATINALPHABET, unchangeably one and the same:
in his anger and in his mercy, •• his blessings and in his curses, unchangeably one and the same:
p-acp po31 n1 cc p-acp po31 n1, •• po31 n2 cc p-acp po31 n2, av-j crd cc dt d:
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17507
So we may learn to be in the world and yet be no more spotted of the world than if we were out of the world;
So we may Learn to be in the world and yet be no more spotted of the world than if we were out of the world;
av pns12 vmb vvi pc-acp vbi p-acp dt n1 cc av vbb dx av-dc j-vvn pp-f dt n1 cs cs pns12 vbdr av pp-f dt n1;
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17508
to hear its musick, yet not hearken; to see its allurements, and not be allured; to walk in the midst of its tentations, yet remain untoucht;
to hear its music, yet not harken; to see its allurements, and not be allured; to walk in the midst of its tentations, yet remain untouched;
pc-acp vvi po31 n1, av xx vvi; pc-acp vvi po31 n2, cc xx vbi vvn; pc-acp vvi p-acp dt n1 pp-f po31 n2, av vvb j;
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17509
whether it fawn or frown, smile or threaten, amidst all its changes and varieties, to abide still the same.
whither it fawn or frown, smile or threaten, amid all its changes and varieties, to abide still the same.
cs pn31 vvi cc vvi, vvb cc vvi, p-acp d po31 n2 cc n2, pc-acp vvi av dt d.
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17510
This is indeed NONLATINALPHABET, to be made like unto God. Every article of our faith leads us to some operative virtue;
This is indeed, to be made like unto God. Every article of our faith leads us to Some operative virtue;
d vbz av, pc-acp vbi vvn av-j p-acp np1. np1 n1 pp-f po12 n1 vvz pno12 p-acp d j-jn n1;
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17511
and by the Knowledge of God we grow-up to be like him. If I believe he is GOD, I must fall down and worship him;
and by the Knowledge of God we grow-up to be like him. If I believe he is GOD, I must fallen down and worship him;
cc p-acp dt n1 pp-f np1 pns12 j pc-acp vbi av-j pno31. cs pns11 vvb pns31 vbz np1, pns11 vmb vvi a-acp cc vvi pno31;
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What he commands must be my law, and I must fulfil it. His Omnipotency both comforts and affrights me.
What he commands must be my law, and I must fulfil it. His Omnipotency both comforts and affrights me.
r-crq pns31 vvz vmb vbi po11 n1, cc pns11 vmb vvi pn31. po31 n1 d n2 cc vvz pno11.
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17513
His Justice drives me from Presumption, and his Mercy from Despair.
His justice drives me from Presumption, and his Mercy from Despair.
po31 n1 vvz pno11 p-acp n1, cc po31 n1 p-acp n1.
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17514
If I do not make use of him as far as he is pleased to open and reveal himself,
If I do not make use of him as Far as he is pleased to open and reveal himself,
cs pns11 vdb xx vvi n1 pp-f pno31 c-acp av-j c-acp pns31 vbz vvn pc-acp vvi cc vvi px31,
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17515
though I fall down before him and worship him, yet I deny him, or at best mistake him.
though I fallen down before him and worship him, yet I deny him, or At best mistake him.
cs pns11 vvb a-acp p-acp pno31 cc vvi pno31, av pns11 vvb pno31, cc p-acp js vvb pno31.
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17516
Alium enim Deum facit, quem aliter cognoscit, saith Tertullian; He makes him another God who conceives of him otherwise than he is;Alium enim God facit, Whom aliter cognoscit, Says Tertullian; He makes him Another God who conceives of him otherwise than he is;
np1 fw-la fw-la fw-la, fw-la fw-la fw-la, vvz np1; pns31 vvz pno31 j-jn n1 r-crq vvz pp-f pno31 av cs pns31 vbz;
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17517
who calls him Just, yet so live •s if he were not so;
who calls him Just, yet so live •s if he were not so;
r-crq vvz pno31 j, av av vvi n2 cs pns31 vbdr xx av;
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17518
who acknowledgeth him to be the Holy one of Israel, and yet leaves him for Uncleanness;
who acknowledgeth him to be the Holy one of Israel, and yet leaves him for Uncleanness;
r-crq vvz pno31 pc-acp vbi dt j pi pp-f np1, cc av vvz pno31 p-acp n1;
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17519
to be the Fountain of all blessings, and yet heweth to himself broken cisterns, and trusteth in the Creature.
to be the Fountain of all blessings, and yet heweth to himself broken cisterns, and Trusteth in the Creature.
pc-acp vbi dt n1 pp-f d n2, cc av vvz p-acp px31 vvn n2, cc vvz p-acp dt n1.
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17520
*** Certainly the greater Gods Love, the hotter his Anger. Etiam Amor laesus irasci solet;
*** Certainly the greater God's Love, the hotter his Anger. Etiam Amor Laesus Irascible Solent;
*** av-j dt jc ng1 n1, dt jc po31 n1. fw-la fw-la fw-la fw-la n1;
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17521
For even Love it self, if you chafe and provoke it too much, will wax angry.
For even Love it self, if you chafe and provoke it too much, will wax angry.
p-acp j n1 pn31 n1, cs pn22 vvb cc vvi pn31 av av-d, vmb vvi j.
(54) sermon (DIV1)
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17522
And he that is jealous over us for o•• good, if we offend him and charge him, will be jealous against us to our destruction. To conclude then;
And he that is jealous over us for o•• good, if we offend him and charge him, will be jealous against us to our destruction. To conclude then;
cc pns31 cst vbz j p-acp pno12 p-acp n1 j, cs pns12 vvb pno31 cc vvb pno31, vmb vbi j p-acp pno12 p-acp po12 n1. pc-acp vvi av;
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17523
The consideration of these three, the All-sufficiency and Providence of God, his Omniscience, and his Jealousie,
The consideration of these three, the All-sufficiency and Providence of God, his Omniscience, and his Jealousy,
dt n1 pp-f d crd, dt n1 cc n1 pp-f np1, po31 n1, cc po31 n1,
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17546
and alwayes work for the best to those who are strong in the Lord and in the power of his might.
and always work for the best to those who Are strong in the Lord and in the power of his might.
cc av vvb p-acp dt js p-acp d r-crq vbr j p-acp dt n1 cc p-acp dt n1 pp-f po31 n1.
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17547
Non laetatur Daemon cùm affligimur, sed cùm succu••imus; Non laetatur Daemon cùm affligimur, sed cùm succu••imus;
np1 fw-la n1 fw-la fw-la, fw-la fw-la fw-la;
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17524
if it be serious, as it should, may bring-in universitatem donorum, as Tertullian calls it, that Academy, that world of spiritual gifts and endowments, which may be as a court of guard about us, to defend and protect us in all our waies, against the craft and malice of our enemies;
if it be serious, as it should, may bringing universitatem Donorum, as Tertullian calls it, that Academy, that world of spiritual Gifts and endowments, which may be as a court of guard about us, to defend and Pact us in all our ways, against the craft and malice of our enemies;
cs pn31 vbb j, c-acp pn31 vmd, vmb j fw-la fw-la, p-acp np1 vvz pn31, cst n1, cst n1 pp-f j n2 cc n2, r-crq vmb vbi p-acp dt n1 pp-f n1 p-acp pno12, pc-acp vvi cc vvi pno12 p-acp d po12 n2, p-acp dt n1 cc n1 pp-f po12 n2;
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may awake our Security, which arms our Enemy; and remove our Distrust, which disarms us; ut non metuamus quicquam, & cavèamus omnia, as Tully speaks;
may awake our Security, which arms our Enemy; and remove our Distrust, which disarms us; ut non metuamus quicquam, & cavèamus omnia, as Tully speaks;
vmb vvi po12 n1, r-crq n2 po12 n1; cc vvb po12 n1, r-crq vvz pno12; fw-la fw-fr fw-la fw-la, cc fw-la fw-la, p-acp np1 vvz;
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that we may not neglect our foe, nor yet be afraid to meet him; that we may fear nothing, but yet be shy and suspicious of every thing;
that we may not neglect our foe, nor yet be afraid to meet him; that we may Fear nothing, but yet be shy and suspicious of every thing;
cst pns12 vmb xx vvi po12 n1, ccx av vbi j pc-acp vvi pno31; cst pns12 vmb vvi pix, cc-acp av vbi j cc j pp-f d n1;
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not fear the approach of a Tentation, yet be as cautelous and wary as if it were now at hand.
not Fear the approach of a Tentation, yet be as cautelous and wary as if it were now At hand.
xx vvb dt n1 pp-f dt n1, av vbb a-acp j cc j c-acp cs pn31 vbdr av p-acp n1.
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Gods All-sufficiency may take my eye from the World, and make me lookup upon Him who is the giver of all things:
God's All-sufficiency may take my eye from the World, and make me lookup upon Him who is the giver of all things:
npg1 n1 vmb vvi po11 n1 p-acp dt n1, cc vvb pno11 n1 p-acp pno31 r-crq vbz dt n1 pp-f d n2:
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His Omniscience may make me not to dare to look toward a Tentation, no not in the twilight,
His Omniscience may make me not to Dare to look towards a Tentation, no not in the twilight,
po31 n1 vmb vvi pno11 xx pc-acp vvi pc-acp vvi p-acp dt n1, uh-dx xx p-acp dt n1,
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nor when it comes with the advantage of Secresie:
nor when it comes with the advantage of Secrecy:
ccx c-crq pn31 vvz p-acp dt n1 pp-f n1:
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And His Jealousie may make me jealous over my self with a godly jealousie, that I may present my self as a chast virgin unto God. In a word;
And His Jealousy may make me jealous over my self with a godly jealousy, that I may present my self as a chaste Virgae unto God. In a word;
cc po31 n1 vmb vvi pno11 j p-acp po11 n1 p-acp dt j n1, cst pns11 vmb vvi po11 n1 p-acp dt j n1 p-acp np1. p-acp dt n1;
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The Knowledge of Our se••es, that we are made according to the image of God;
The Knowledge of Our se••es, that we Are made according to the image of God;
dt n1 pp-f po12 n2, cst pns12 vbr vvn vvg p-acp dt n1 pp-f np1;
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of Tentations, that they are the base•• and vilest things in the world, and, like the Painters shop, have veri nihil, omnia falsa, nothing true in them, nothing but colour and shew;
of Tentations, that they Are the base•• and Vilest things in the world, and, like the Painters shop, have very nihil, omnia Falsa, nothing true in them, nothing but colour and show;
pp-f n2, cst pns32 vbr dt n1 cc js n2 p-acp dt n1, cc, av-j dt ng1 n1, vhb av fw-la, fw-la fw-la, pix j p-acp pno32, pix cc-acp n1 cc vvi;
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and lastly, of God, who is an infinite and glorious Essence, who so provides for us that we need not Tentations;
and lastly, of God, who is an infinite and glorious Essence, who so provides for us that we need not Tentations;
cc ord, pp-f np1, r-crq vbz dt j cc j n1, r-crq av vvz p-acp pno12 cst pns12 vvb xx n2;
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who looks down upon us, that we may not dare to touch them;
who looks down upon us, that we may not Dare to touch them;
r-crq vvz a-acp p-acp pno12, cst pns12 vmb xx vvi pc-acp vvi pno32;
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and who is jealous over us, and will severely punish us, if we cast Him off, who onely can truly be said TO BE, for Shews,
and who is jealous over us, and will severely Punish us, if we cast Him off, who only can truly be said TO BE, for Shows,
cc r-crq vbz j p-acp pno12, cc vmb av-j vvi pno12, cs pns12 vvd pno31 a-acp, r-crq av-j vmb av-j vbi vvn p-acp vbb, p-acp vvz,
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for Promises, for Nothing, for Sin, which will make us worse than Nothing;
for Promises, for Nothing, for since, which will make us Worse than Nothing;
c-acp vvz, c-acp pix, p-acp n1, r-crq vmb vvi pno12 av-jc cs pix;
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17538
These, I say, driven home and fastned in our hearts by due and frequent meditation, may circle us round about,
These, I say, driven home and fastened in our hearts by due and frequent meditation, may circle us round about,
d, pns11 vvb, vvn av-an cc vvn p-acp po12 n2 p-acp j-jn cc j n1, vmb vvi pno12 vvi a-acp,
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and so keep us in on every side, so check and restrain us, that we may not be led into tentation.
and so keep us in on every side, so check and restrain us, that we may not be led into tentation.
cc av vvb pno12 p-acp p-acp d n1, av vvb cc vvb pno12, cst pns12 vmb xx vbi vvn p-acp n1.
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We have now done with the first part of this Petition.
We have now done with the First part of this Petition.
pns12 vhb av vdn p-acp dt ord n1 pp-f d vvb.
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The Six and Fourtieth SERMON. PART. VI. MATTH. VI. 13. — But deliver us from evil.
The Six and Fortieth SERMON. PART. VI. MATTHEW. VI. 13. — But deliver us from evil.
dt crd cc ord n1. n1. crd. av. crd. crd — cc-acp vvb pno12 p-acp n-jn.
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AS we pray not to be led into tentation, so we further pray to be delivered from evil.
AS we pray not to be led into tentation, so we further pray to be Delivered from evil.
p-acp pns12 vvb xx pc-acp vbi vvn p-acp n1, av pns12 av-jc vvb pc-acp vbi vvn p-acp n-jn.
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For Tentations, as they are tentations, and no more, are not evil to those who are tempted,
For Tentations, as they Are tentations, and no more, Are not evil to those who Are tempted,
p-acp n2, c-acp pns32 vbr n2, cc dx av-dc, vbr xx j-jn p-acp d r-crq vbr vvn,
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The Enemy takes no delight to see us beat upon by Afflictions, or woo'd by Pleasures, or conversing in the World:
The Enemy Takes no delight to see us beatrice upon by Afflictions, or wooed by Pleasures, or conversing in the World:
dt n1 vvz dx n1 pc-acp vvi pno12 vvi p-acp p-acp n2, cc vvd p-acp n2, cc vvg p-acp dt n1:
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for here he stands as one doubtful of the victory, in a possibility to receive a ••il as well as to give one.
for Here he Stands as one doubtful of the victory, in a possibility to receive a ••il as well as to give one.
c-acp av pns31 vvz p-acp crd j pp-f dt n1, p-acp dt n1 pc-acp vvi dt n1 c-acp av c-acp pc-acp vvi pi.
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Then he triumphs, when Afflictions have driven us from our hold;
Then he Triumphos, when Afflictions have driven us from our hold;
cs pns31 vvz, c-crq n2 vhb vvn pno12 p-acp po12 n1;
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17551
when Pleasures have detain'd us in the way which we walk, and are become so gracious unto us as to command our will and affections;
when Pleasures have detained us in the Way which we walk, and Are become so gracious unto us as to command our will and affections;
c-crq n2 vhb vvn pno12 p-acp dt n1 r-crq pns12 vvb, cc vbr vvn av j p-acp pno12 a-acp pc-acp vvi po12 n1 cc n2;
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when we love the world and the things of the world: Then he rejoyceth as a conqueror doth when the day is won.
when we love the world and the things of the world: Then he Rejoiceth as a conqueror does when the day is wone.
c-crq pns12 vvb dt n1 cc dt n2 pp-f dt n1: av pns31 vvz p-acp dt n1 vdz c-crq dt n1 vbz vvn.
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And this may be the reason why this particle and clause is added, not as another Petition different from the former,
And this may be the reason why this particle and clause is added, not as Another Petition different from the former,
cc d vmb vbi dt n1 c-crq d n1 cc n1 vbz vvn, xx c-acp j-jn vvb j p-acp dt j,
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but as an illustration and explication of it.
but as an illustration and explication of it.
cc-acp c-acp dt n1 cc n1 pp-f pn31.
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For to be delivered from evil takes off all fear, and secures us from the force and violence of Tentations.
For to be Delivered from evil Takes off all Fear, and secures us from the force and violence of Tentations.
p-acp pc-acp vbi vvn p-acp j-jn vvz a-acp d n1, cc vvz pno12 p-acp dt n1 cc n1 pp-f n2.
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Indeed Evil is that which we all naturally shun, and to be delivered from it is a part of every mans Litany.
Indeed Evil is that which we all naturally shun, and to be Delivered from it is a part of every men Litany.
np1 j-jn vbz d r-crq pns12 d av-j vvi, cc pc-acp vbi vvn p-acp pn31 vbz dt n1 pp-f d ng1 n1.
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In the first of Jonah, when the storm was high, the mariners cryed every man unto his God, and awaked Jonah to call upon his. The very Heathen sacrificed Diis depellentibus, to those Gods whom they thought to have power to drive away the evil which they feared,
In the First of Jonah, when the storm was high, the Mariners cried every man unto his God, and awaked Jonah to call upon his. The very Heathen sacrificed Dis depellentibus, to those God's whom they Thought to have power to drive away the evil which they feared,
p-acp dt ord pp-f np1, c-crq dt n1 vbds j, dt n2 vvd d n1 p-acp po31 n1, cc vvd np1 pc-acp vvi p-acp png31. dt j j-jn j-vvn fw-la fw-la, p-acp d n2 r-crq pns32 vvd pc-acp vhi n1 pc-acp vvi av dt n-jn r-crq pns32 vvd,
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and to free them from danger.
and to free them from danger.
cc pc-acp vvi pno32 p-acp n1.
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They had their Goddess Pellonia, and their Deos Averruncos, therefore so called for turning away evils from them.
They had their Goddess Pellonia, and their Gods Averruncos, Therefore so called for turning away evils from them.
pns32 vhd po32 n1 np1, cc po32 fw-la fw-la, av av vvn p-acp vvg av n2-jn p-acp pno32.
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Evil hath but a sad aspect, and at the first shew and appearance makes us look about us for succour.
Evil hath but a sad aspect, and At the First show and appearance makes us look about us for succour.
j-jn vhz p-acp dt j n1, cc p-acp dt ord n1 cc n1 vvz pno12 vvi p-acp pno12 p-acp n1.
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It is terrible afar off, in the very story and picture and representation, and moves our affections when it nothing concerns us.
It is terrible afar off, in the very story and picture and representation, and moves our affections when it nothing concerns us.
pn31 vbz j av a-acp, p-acp dt j n1 cc n1 cc n1, cc vvz po12 n2 c-crq pn31 pix vvz pno12.
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Augustine tells us that he wept at the very reading of the story of Dido in Virgil.
Augustine tells us that he wept At the very reading of the story of Dido in Virgil.
np1 vvz pno12 cst pns31 vvd p-acp dt j n-vvg pp-f dt n1 pp-f np1 p-acp np1.
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And it is common unto us so to be affected with those evils which others have long since undergone,
And it is Common unto us so to be affected with those evils which Others have long since undergone,
cc pn31 vbz j p-acp pno12 av pc-acp vbi vvn p-acp d n2-jn r-crq n2-jn vhb av-j a-acp vvn,
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as if they were now in the approach toward us, and we our selves in present danger.
as if they were now in the approach towards us, and we our selves in present danger.
c-acp cs pns32 vbdr av p-acp dt n1 p-acp pno12, cc pns12 po12 n2 p-acp j n1.
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But when Evil comes near us indeed, and is ready to seize upon us, then it shaketh the whole course of our nature, it changeth the countenance, it calls-up all the powers of the soul, and drives us to consultation.
But when Evil comes near us indeed, and is ready to seize upon us, then it shakes the Whole course of our nature, it changes the countenance, it calls-up all the Powers of the soul, and drives us to consultation.
p-acp c-crq j-jn vvz av-j pno12 av, cc vbz j pc-acp vvi p-acp pno12, cs pn31 vvz dt j-jn n1 pp-f po12 n1, pn31 vvz dt n1, pn31 j d dt n2 pp-f dt n1, cc vvz pno12 p-acp n1.
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When the stormy wind is raised, then we cry unto the Lord in our trouble, that he may deliver us out of our distress.
When the stormy wind is raised, then we cry unto the Lord in our trouble, that he may deliver us out of our distress.
c-crq dt j n1 vbz vvn, cs pns12 vvb p-acp dt n1 p-acp po12 n1, cst pns31 vmb vvi pno12 av pp-f po12 n1.
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For the very fear of Evil is a kind of distress. Satìs malum est apud timentes quicquid timetur;
For the very Fear of Evil is a kind of distress. Satìs malum est apud Fearing quicquid timetur;
p-acp dt j n1 pp-f n-jn vbz dt n1 pp-f n1. vbz fw-la fw-la fw-la n2 fw-la fw-la;
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And in this respect we may admit of St. Basils nice distinction between NONLATINALPHABET and NONLATINALPHABET, between Saving and Delivering: For we desire not only to be saved and preserved, as men weak and impotent and obnoxious to a fall;
And in this respect we may admit of Saint Basils Nicaenae distinction between and, between Saving and Delivering: For we desire not only to be saved and preserved, as men weak and impotent and obnoxious to a fallen;
cc p-acp d n1 pns12 vmb vvi pp-f n1 npg1 j n1 p-acp cc, p-acp vvg cc vvg: c-acp pns12 vvb xx av-j pc-acp vbi vvn cc vvn, p-acp n2 j cc j cc j p-acp dt n1;
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but to be freed and delivered, as men walking in the midst of snares, as men already in a kind of captivity.
but to be freed and Delivered, as men walking in the midst of snares, as men already in a kind of captivity.
cc-acp pc-acp vbi vvn cc vvn, p-acp n2 vvg p-acp dt n1 pp-f n2, c-acp n2 av p-acp dt n1 pp-f n1.
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17571
And certainly it will be good for us often to represent Evil unto our selves,
And Certainly it will be good for us often to represent Evil unto our selves,
cc av-j pn31 vmb vbi j p-acp pno12 av pc-acp vvi j-jn p-acp po12 n2,
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and place it in its full horror before our eyes, that having a foretast as it were of it, our prayer may be the more hearty and earnest against it;
and place it in its full horror before our eyes, that having a foretaste as it were of it, our prayer may be the more hearty and earnest against it;
cc vvb pn31 p-acp po31 j n1 p-acp po12 n2, cst vhg dt n1 c-acp pn31 vbdr pp-f pn31, po12 n1 vmb vbi dt av-dc j cc j p-acp pn31;
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to consider what a wound and bruise such a one received, how one hath been slain with Luxury,
to Consider what a wound and bruise such a one received, how one hath been slave with Luxury,
pc-acp vvi r-crq dt n1 cc vvi d dt pi vvn, c-crq pi vhz vbn vvn p-acp n1,
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and another with Pride, how Beauty hath deceived one, and Wine mocked another; to behold the Devil in his true shape;
and Another with Pride, how Beauty hath deceived one, and Wine mocked Another; to behold the devil in his true shape;
cc j-jn p-acp n1, c-crq n1 vhz vvn crd, cc n1 vvd j-jn; pc-acp vvi dt n1 p-acp po31 j n1;
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17575
that we may call upon our Father which is in heaven, not only to save us in this present life,
that we may call upon our Father which is in heaven, not only to save us in this present life,
cst pns12 vmb vvi p-acp po12 n1 r-crq vbz p-acp n1, xx av-j p-acp vvb pno12 p-acp d j n1,
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but to deliver us for ever from the Enemy, that he devour not our souls as a Lion.
but to deliver us for ever from the Enemy, that he devour not our Souls as a lion.
cc-acp p-acp vvb pno12 p-acp av p-acp dt n1, cst pns31 vvb xx po12 n2 p-acp dt n1.
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We have then, you see, two terms in this clause, Evil, and Deliverance. And if it be evil, what can we more properly pray for then for deliverance. To draw then the lines by which we are to pass, we must consider. 1. What is here meant by Evil. 2. What it is we desire when we pray for deliverance.
We have then, you see, two terms in this clause, Evil, and Deliverance. And if it be evil, what can we more properly pray for then for deliverance. To draw then the lines by which we Are to pass, we must Consider. 1. What is Here meant by Evil. 2. What it is we desire when we pray for deliverance.
pns12 vhb av, pn22 vvb, crd n2 p-acp d n1, j-jn, cc n1. cc cs pn31 vbb j-jn, r-crq vmb pns12 av-dc av-j vvb p-acp av c-acp n1. pc-acp vvi av dt n2 p-acp r-crq pns12 vbr pc-acp vvi, pns12 vmb vvi. crd q-crq vbz av vvn p-acp np1 crd r-crq pn31 vbz pns12 vvb c-crq pns12 vvb p-acp n1.
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17578
And, in the first place St. Augustine will tell us that Evil is of no essence at all;
And, in the First place Saint Augustine will tell us that Evil is of no essence At all;
cc, p-acp dt ord n1 n1 np1 vmb vvi pno12 d j-jn vbz pp-f dx n1 p-acp d;
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17579
and Nyssen, that it is not NONLATINALPHABET, by any proper subsistence it hath, that it is nothing else,
and Nyssen, that it is not, by any proper subsistence it hath, that it is nothing Else,
cc np1, cst pn31 vbz xx, p-acp d j n1 pn31 vhz, cst pn31 vbz pix av,
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17580
but a kind of corruption and perversion of that manner and order which Nature hath set down and prescribed.
but a kind of corruption and perversion of that manner and order which Nature hath Set down and prescribed.
cc-acp dt n1 pp-f n1 cc n1 pp-f d n1 cc n1 r-crq n1 vhz vvn a-acp cc vvn.
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17581
It was the great business of many years in the times of our fore-fathers to find-out the original fountain from whence it springs.
It was the great business of many Years in the times of our Forefathers to find-out the original fountain from whence it springs.
pn31 vbds dt j n1 pp-f d n2 p-acp dt n2 pp-f po12 n2 p-acp j dt j-jn n1 p-acp c-crq pn31 vvz.
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17582
The Manichees made some of the creatures, which in themselves are very good, evil by nature,
The manichees made Some of the creatures, which in themselves Are very good, evil by nature,
dt np2 vvd d pp-f dt n2, r-crq p-acp px32 vbr av j, j-jn p-acp n1,
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17583
and therefore were forced to invent two causes and beginnings of things, the one good, the other evil.
and Therefore were forced to invent two Causes and beginnings of things, the one good, the other evil.
cc av vbdr vvn pc-acp vvi crd n2 cc n2 pp-f n2, dt crd j, dt j-jn n-jn.
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17584
With them it was a kind of murder to pluck up a Plant, and sacriledge to taste of the Vine.
With them it was a kind of murder to pluck up a Plant, and sacrilege to taste of the Vine.
p-acp pno32 pn31 vbds dt n1 pp-f n1 pc-acp vvi a-acp dt n1, cc n1 pc-acp vvi pp-f dt n1.
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17585
Therefore they called Wine fel potestatum tenebrarum, the very Gall of the Devil and the powers of Darkness.
Therefore they called Wine fell potestatum tenebrarum, the very Gall of the devil and the Powers of Darkness.
av pns32 vvd n1 vvd fw-la fw-la, dt j n1 pp-f dt n1 cc dt n2 pp-f n1.
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17586
But the Father makes it plain, prodesse singula per convenientiam, that every creature is good and useful by a kind of conveniency and to that end to which Nature hath ordained it.
But the Father makes it plain, Profits singula per convenientiam, that every creature is good and useful by a kind of conveniency and to that end to which Nature hath ordained it.
p-acp dt n1 vvz pn31 j, n1 fw-la fw-la fw-la, cst d n1 vbz j cc j p-acp dt n1 pp-f n1 cc p-acp d n1 p-acp r-crq n1 vhz vvn pn31.
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17588
We will not here engage our selves in a needless dispute. What say we to Diseases, and Calamities, and Destruction of Cities, and War, and Pestilence,
We will not Here engage our selves in a needless dispute. What say we to Diseases, and Calamities, and Destruction of Cities, and War, and Pestilence,
pns12 vmb xx av vvi po12 n2 p-acp dt j n1. q-crq vvb pns12 p-acp n2, cc n2, cc n1 pp-f n2, cc n1, cc n1,
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and the like? These indeed are Evils, and we may pray against them.
and the like? These indeed Are Evils, and we may pray against them.
cc dt j? np1 av vbr n2-jn, cc pns12 vmb vvi p-acp pno32.
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For the Wise man will tell us, Fortis est perpeti, at non est prudentis optare periculum;
For the Wise man will tell us, Fortis est perpeti, At non est prudentis Optare periculum;
p-acp dt j n1 vmb vvi pno12, fw-la fw-la fw-la, p-acp fw-la fw-la fw-la fw-la fw-la;
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There may be Valour shown in induring of these evils, but it is no Wisdome to wish for them.
There may be Valour shown in enduring of these evils, but it is no Wisdom to wish for them.
a-acp vmb vbi n1 vvn p-acp vvg pp-f d n2-jn, cc-acp pn31 vbz dx n1 pc-acp vvi p-acp pno32.
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For Virtue is opposed to these, not because she chuseth them, but because through the inevitable Laws of Necessity she cannot avoid them.
For Virtue is opposed to these, not Because she chooseth them, but Because through the inevitable Laws of Necessity she cannot avoid them.
p-acp n1 vbz vvn p-acp d, xx c-acp pns31 vvz pno32, cc-acp c-acp p-acp dt j n2 pp-f n1 pns31 vmbx vvi pno32.
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And therefore, when the Christians professed a willingness to suffer persecution, and the Heathen upbraided them, Cur ergo querimini? Why then do you complain of us for afflicting you? Tertullian replyes, Planè pati volumus, verum eo modo quo & bellum miles, Truly we are willing to suffer,
And Therefore, when the Christians professed a willingness to suffer persecution, and the Heathen upbraided them, Cur ergo querimini? Why then do you complain of us for afflicting you? Tertullian replies, Planè pati volumus, verum eo modo quo & bellum miles, Truly we Are willing to suffer,
cc av, c-crq dt np1 vvd dt n1 pc-acp vvi n1, cc dt j-jn vvd pno32, n1 fw-la fw-la? q-crq av vdb pn22 vvi pp-f pno12 p-acp vvg pn22? np1 n2, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la cc fw-la n2, av-j pns12 vbr j pc-acp vvi,
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but with the same mind with which the Souldier doth enter the battle, in which he is glad to overcome,
but with the same mind with which the Soldier does enter the battle, in which he is glad to overcome,
cc-acp p-acp dt d n1 p-acp r-crq dt n1 vdz vvi dt n1, p-acp r-crq pns31 vbz j pc-acp vvi,
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though before he complained that he was forced to fight. Thefe are evil, saith Basil, NONLATINALPHABET, to our sense, sensible evils:
though before he complained that he was forced to fight. Thief Are evil, Says Basil,, to our sense, sensible evils:
c-acp c-acp pns31 vvd cst pns31 vbds vvn pc-acp vvi. n1 vbr j-jn, vvz np1,, p-acp po12 n1, j n2-jn:
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And we may, nay we must, pray against them, because we are uncertain to which hand they may incline us,
And we may, nay we must, pray against them, Because we Are uncertain to which hand they may incline us,
cc pns12 vmb, uh-x pns12 vmb, vvb p-acp pno32, c-acp pns12 vbr j p-acp r-crq n1 pns32 vmb vvi pno12,
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whether they may drive us to the right hand or to the left.
whither they may drive us to the right hand or to the left.
cs pns32 vmb vvi pno12 p-acp dt j-jn n1 cc p-acp dt j.
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And indeed all those deliverances we pray for in our common Litany are but as so many branches from this root, LIBER A NOS A MALO, Deliver us from evil.
And indeed all those Deliverances we pray for in our Common Litany Are but as so many branches from this root, LIBER A NOS A MALO, Deliver us from evil.
cc av d d n2 pns12 vvb p-acp p-acp po12 j n1 vbr p-acp c-acp av d n2 p-acp d n1, np1 dt fw-la dt fw-la, vvb pno12 p-acp n-jn.
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But those Evils which are truly so and in their own nature proceed, as our Saviour speaks, from within us; not Thunder,
But those Evils which Are truly so and in their own nature proceed, as our Saviour speaks, from within us; not Thunder,
p-acp d n2-jn r-crq vbr av-j av cc p-acp po32 d n1 vvb, p-acp po12 n1 vvz, p-acp p-acp pno12; xx n1,
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and Persecution, and War, and Pestilence, but Injustice, and Wantormess, and Luxury, and Envy, and Malice,
and Persecution, and War, and Pestilence, but Injustice, and Wantormess, and Luxury, and Envy, and Malice,
cc n1, cc n1, cc n1, cc-acp n1, cc vvz, cc n1, cc n1, cc n1,
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and Deceit, and the rest of those hellish Evils which do pollute the soul and deface the image of God in us.
and Deceit, and the rest of those hellish Evils which do pollute the soul and deface the image of God in us.
cc n1, cc dt n1 pp-f d j n2-jn r-crq vdb vvi dt n1 cc vvi dt n1 pp-f np1 p-acp pno12.
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Haec sunt verè mala quae faciunt malos: Those evils are truly and really evil which make us evil.Haec sunt verè mala Quae faciunt Malos: Those evils Are truly and really evil which make us evil.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la: d n2-jn vbr av-j cc av-j j-jn q-crq vvb pno12 n-jn.
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Indeed when we speak of evil, every man streight phansieth to himself that Evil which he is most afraid of; the Covetous, Poverty; the Ambitious, Disgrace;
Indeed when we speak of evil, every man straight phansieth to himself that Evil which he is most afraid of; the Covetous, Poverty; the Ambitious, Disgrace;
np1 c-crq pns12 vvb pp-f j-jn, d n1 av vvz p-acp px31 d n-jn r-crq pns31 vbz av-ds j pp-f; dt j, n1; dt j, n1;
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the Voluptuous, the bitter cup of Afflictions: although these, as they may be applied, are rather remedies than evils.
the Voluptuous, the bitter cup of Afflictions: although these, as they may be applied, Are rather remedies than evils.
dt j, dt j n1 pp-f n2: cs d, c-acp pns32 vmb vbi vvn, vbr av-c n2 cs n2-jn.
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For Poverty may teach the Covetous the uncertainty of Riches; and Disgrace, the Ambitious what a bubble Honor is,
For Poverty may teach the Covetous the uncertainty of Riches; and Disgrace, the Ambitious what a bubble Honour is,
p-acp n1 vmb vvi dt j dt n1 pp-f n2; cc n1, dt j r-crq dt n1 n1 vbz,
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and how soon turned into air;
and how soon turned into air;
cc c-crq av vvn p-acp n1;
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that being of so subtile an essence, he works upon the Spirits, by inflaming or cooling;
that being of so subtle an essence, he works upon the Spirits, by Inflaming or cooling;
cst vbg pp-f av j dt n1, pns31 vvz p-acp dt n2, p-acp vvg cc j-vvg;
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and Misery, the Voluptuous what a sad aspect Pleasure hath when it turns its back and goes from us. NONLATINALPHABET, saith the Father;
and Misery, the Voluptuous what a sad aspect Pleasure hath when it turns its back and Goes from us., Says the Father;
cc n1, dt j r-crq dt j n1 np1-n vhz c-crq pn31 vvz po31 n1 cc vvz p-acp pno12., vvz dt n1;
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For those things which we suffer are not evil, but those things which we do. For those things which we suffer Are not evil, but those things which we do.
p-acp d n2 r-crq pns12 vvb vbr xx j-jn, cc-acp d n2 r-crq pns12 vdb.
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But we our selves create evils, draw them out unto our selves in the form of evil things, and then name them so.
But we our selves create evils, draw them out unto our selves in the from of evil things, and then name them so.
cc-acp pns12 po12 n2 vvi n2-jn, vvb pno32 av p-acp po12 n2 p-acp dt n1 pp-f j-jn n2, cc av vvb pno32 av.
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So the superstitious Papist brings every rotten stick he meets with to kindle a fire, and then trembles at it;
So the superstitious Papist brings every rotten stick he meets with to kindle a fire, and then trembles At it;
np1 dt j njp vvz d j-vvn n1 pns31 vvz p-acp pc-acp vvi dt n1, cc av vvz p-acp pn31;
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and, to be freed from this cryes out, Domine, hîc ure, hîc seca, Lord, let the fire be in this world, let us feel the lash of temporal affliction, let any evil fall upon us here,
and, to be freed from this cries out, Domine, hîc ure, hîc seca, Lord, let the fire be in this world, let us feel the lash of temporal affliction, let any evil fallen upon us Here,
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so we fall not into the fire of Purgatory.
so we fallen not into the fire of Purgatory.
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But the best of it is, that this may be perhaps in the Trent, but is neither in our Creed nor Pater Noster: and the Cardinal tells us that, if we believe it not, we shall never feel it:
But the best of it is, that this may be perhaps in the Trent, but is neither in our Creed nor Pater Noster: and the Cardinal tells us that, if we believe it not, we shall never feel it:
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and we are willing to take the condition; for we neither believe it, nor can we fear or hope to come there.
and we Are willing to take the condition; for we neither believe it, nor can we Fear or hope to come there.
cc pns12 vbr j pc-acp vvi dt n1; c-acp pns12 av-dx vvi pn31, ccx vmb pns12 vvi cc vvb pc-acp vvi a-acp.
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But every man cryes out for deliverance at the sight of that evil which is a meer creature of the Phansie,
But every man cries out for deliverance At the sighed of that evil which is a mere creature of the Fancy,
p-acp d n1 vvz av p-acp n1 p-acp dt n1 pp-f d j-jn r-crq vbz dt j n1 pp-f dt n1,
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and hath no being and subsistence but in the mind, which many times is more busie to make evils than to overcome them:
and hath no being and subsistence but in the mind, which many times is more busy to make evils than to overcome them:
cc vhz dx vbg cc n1 cc-acp p-acp dt n1, r-crq d n2 vbz av-dc j pc-acp vvi n2-jn cs p-acp vvi pno32:
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— nullóque autore malorum, Quae finxere timent; — and men fear where no fear is, fear that to which themselves have given both a being and horror, which themselves have made, and made formidable.— nulloque author malorum, Quae finxere Timent; — and men Fear where no Fear is, Fear that to which themselves have given both a being and horror, which themselves have made, and made formidable.
— j n1 fw-la, fw-la fw-la n1; — cc n2 vvb c-crq dx n1 vbz, vvb cst p-acp r-crq px32 vhb vvn d dt n1 cc n1, r-crq px32 vhb vvn, cc vvd j.
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But it is no supposed, no feigned Evil which we here pray against.
But it is no supposed, no feigned Evil which we Here pray against.
p-acp pn31 vbz dx j-vvn, dx j-vvn j-jn r-crq pns12 av vvb p-acp.
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It is a real and substantial Evil. And if we can find out the next and immediate cause of Evil whose work it is to make Prosperity a snare,
It is a real and substantial Evil. And if we can find out the next and immediate cause of Evil whose work it is to make Prosperity a snare,
pn31 vbz dt j cc j np1 cc cs pns12 vmb vvi av dt ord cc j n1 pp-f j-jn r-crq n1 pn31 vbz pc-acp vvi n1 dt n1,
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and Adversity a wind to drive us from the fountain of Goodness to the waters of bitterness;
and Adversity a wind to drive us from the fountain of goodness to the waters of bitterness;
cc n1 dt n1 pc-acp vvi pno12 p-acp dt n1 pp-f n1 p-acp dt n2 pp-f n1;
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by whose art and skill a tempest in the air shall beget another in the mind,
by whose art and skill a tempest in the air shall beget Another in the mind,
p-acp rg-crq n1 cc n1 dt n1 p-acp dt n1 vmb vvi j-jn p-acp dt n1,
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and the diseases of the body the plague of the heart;
and the diseases of the body the plague of the heart;
cc dt n2 pp-f dt n1 dt n1 pp-f dt n1;
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by whose machinations and subtilty it many times comes to pass that plenty brings forth Wantonness and Luxury, and Poverty Repining and Murmuring;
by whose machinations and subtlety it many times comes to pass that plenty brings forth Wantonness and Luxury, and Poverty Repining and Murmuring;
p-acp rg-crq n2 cc n1 pn31 d n2 vvz pc-acp vvi d n1 vvz av n1 cc n1, cc n1 vvg cc j-vvg;
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that can so work with these things which are not in their own nature Evil, that they shall make us evil;
that can so work with these things which Are not in their own nature Evil, that they shall make us evil;
cst vmb av vvi p-acp d n2 r-crq vbr xx p-acp po32 d n1 j-jn, cst pns32 vmb vvi pno12 n-jn;
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with these sensible Evils, that they shall produce those Evils which are so NONLATINALPHABET, in their own nature, truly and properly Evils, as Sin and everlasting Death,
with these sensible Evils, that they shall produce those Evils which Are so, in their own nature, truly and properly Evils, as since and everlasting Death,
p-acp d j n2-jn, cst pns32 vmb vvi d n2-jn r-crq vbr av, p-acp po32 d n1, av-j cc av-j n2-jn, p-acp n1 cc j n1,
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then we need make no further search, but conclude that this is it.
then we need make no further search, but conclude that this is it.
cs pns12 vvb vvi av-dx av-jc vvi, cc-acp vvb cst d vbz pn31.
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And indeed, if we look nearer to the word in the Text, and compare it with other places of Scripture,
And indeed, if we look nearer to the word in the Text, and compare it with other places of Scripture,
cc av, cs pns12 vvb av-jc p-acp dt n1 p-acp dt n1, cc vvi pn31 p-acp j-jn n2 pp-f n1,
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and with the former part, Lead us not into tentation, we shall easily be induced to believe that the word NONLATINALPHABET here, which signifies evil, is not of the neuter but the masculine gender,
and with the former part, Led us not into tentation, we shall Easily be induced to believe that the word Here, which signifies evil, is not of the neuter but the masculine gender,
cc p-acp dt j n1, vvb pno12 xx p-acp n1, pns12 vmb av-j vbi vvn pc-acp vvi cst dt n1 av, r-crq vvz j-jn, vbz xx pp-f dt n1 p-acp dt j n1,
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and rather points out to some evil Person then some evil Thing.
and rather points out to Some evil Person then Some evil Thing.
cc av-c vvz av p-acp d j-jn n1 av d j-jn n1.
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For so we find it taken in the chapter before, v. 37. Let your communication be Yea, Yea; Nay, Nay:
For so we find it taken in the chapter before, v. 37. Let your communication be Yea, Yea; Nay, Nay:
p-acp av pns12 vvb pn31 vvn p-acp dt n1 a-acp, n1 crd vvb po22 n1 vbi uh, uh; uh-x, uh-x:
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for whatsoever is more then these is NONLATINALPHABET, of evil. And chapter 13. NONLATINALPHABET, the wicked One, is twice mentioned.for whatsoever is more then these is, of evil. And chapter 13., the wicked One, is twice mentioned.
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And, as our Saviour, so the Apostles after use it.
And, as our Saviour, so the Apostles After use it.
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St. Paul Ephes. 6. 16. Take the shield of faith, that you may be able to quench all the fiery darts NONLATINALPHABET, of the Wicked One. And 1 John 2. 13, 14. I have written unto you, yong men,
Saint Paul Ephesians 6. 16. Take the shield of faith, that you may be able to quench all the fiery darts, of the Wicked One. And 1 John 2. 13, 14. I have written unto you, young men,
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because ye have overcome NONLATINALPHABET, the Wicked one. And chap. 5. he tells us of him who is born of God, that NONLATINALPHABET, that Wicked one toucheth him not: Because you have overcome, the Wicked one. And chap. 5. he tells us of him who is born of God, that, that Wicked one touches him not:
c-acp pn22 vhb vvn, dt j pi. cc n1 crd pns31 vvz pno12 pp-f pno31 r-crq vbz vvn pp-f np1, cst, cst j pi vvz pno31 xx:
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Which is no other than the Devil, who is MALUS per antonomasiam, so evil, that his name is so:
Which is no other than the devil, who is MALUS per antonomasiam, so evil, that his name is so:
r-crq vbz dx n-jn cs dt n1, r-crq vbz np1 fw-la fw-la, av j-jn, cst po31 n1 vbz av:
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so that as Evil is placed for the Devil, so is the Devil for evil: The Evil one toucheth him not, that is, the Devil.
so that as Evil is placed for the devil, so is the devil for evil: The Evil one touches him not, that is, the devil.
av cst p-acp j-jn vbz vvn p-acp dt n1, av vbz dt n1 p-acp n-jn: dt j-jn crd vvz pno31 xx, cst vbz, dt n1.
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Est unus ex vobis Diabolus, saith our Saviour to his Disciples; One of you is a Devil, that is, in the highest degree evil.Est Unus ex vobis Diabolus, Says our Saviour to his Disciples; One of you is a devil, that is, in the highest degree evil.
fw-la fw-la fw-la fw-la fw-la, vvz po12 n1 p-acp po31 n2; crd pp-f pn22 vbz dt n1, cst vbz, p-acp dt js n1 j-jn.
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For he is the first and principal cause of evil, totius erroris artifex, multiformis lues mentis humanae, salutis pariter animaeque vastator, totius seculi interpolator, saith Tertullian, the great Artificer and forger of all error, the very Plague and Bane of the mind of man, the Destroyer of both our health and our souls,
For he is the First and principal cause of evil, totius Error artifex, multiformis lues mentis humanae, Salutis pariter animaeque vastator, totius Seculi interpolator, Says Tertullian, the great Artificer and forger of all error, the very Plague and Bane of the mind of man, the Destroyer of both our health and our Souls,
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and the great Fashioner of this present world, which he doth so dress up and paint that it may the sooner deceive us.
and the great Fashioner of this present world, which he does so dress up and paint that it may the sooner deceive us.
cc dt j n1 pp-f d j n1, r-crq pns31 vdz av vvi a-acp cc vvi cst pn31 vmb dt av-c vvb pno12.
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These testimonies are so many and so clear that it may almost seem a wonder that there have been,
These testimonies Are so many and so clear that it may almost seem a wonder that there have been,
np1 n2 vbr av d cc av j cst pn31 vmb av vvi dt n1 cst pc-acp vhi vbn,
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and still are, found those who profess Christian Religion, and yet are of opinion that what is delivered of Satan and the Devil, of his wiles and enterprises and snares, is not so to be understood as if there were any such spiritual substance to which we may truly attribute these,
and still Are, found those who profess Christian Religion, and yet Are of opinion that what is Delivered of Satan and the devil, of his wiles and enterprises and snares, is not so to be understood as if there were any such spiritual substance to which we may truly attribute these,
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but that it is a figurative kind of speech fitted to that which the vulgar and common people believe;
but that it is a figurative kind of speech fitted to that which the Vulgar and Common people believe;
cc-acp cst pn31 vbz dt j n1 pp-f n1 vvn p-acp d r-crq dt j cc j n1 vvi;
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that there is nothing which solicits us to sin but our own Lust and Concupiscence,
that there is nothing which solicits us to sin but our own Lust and Concupiscence,
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as St. James teacheth us, ch. 1. 14. where laying down the manner how we are tempted, he makes no mention of any person,
as Saint James Teaches us, changed. 1. 14. where laying down the manner how we Are tempted, he makes no mention of any person,
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but attributeth all to our Lust and Concupiscence, which with them by a wonderful Prosopopaeia or Feigning of a person, is called Satan, or the Devil, or the Adversary which accuseth us before God;
but attributeth all to our Lust and Concupiscence, which with them by a wondered Prosopopoeia or Feigning of a person, is called Satan, or the devil, or the Adversary which Accuseth us before God;
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that Sin alone is the Serpent which deceives us, and the Lion which roars against us,
that since alone is the Serpent which deceives us, and the lion which roars against us,
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and the Dragon which devours us; that only Sin is that Destroyer.
and the Dragon which devours us; that only since is that Destroyer.
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And this St. Bernard seems to lay to the charge of Petrus Abailardus, Epist. 190. But we may truly say that this is but commentum humani ingenii, an invention and fiction of phansiful men,
And this Saint Bernard seems to lay to the charge of Peter Abailardus, Epistle 190. But we may truly say that this is but Commentum Humani Ingeny, an invention and fiction of fanciful men,
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and may well be entitled on the Devil himself the Father of lyes.
and may well be entitled on the devil himself the Father of lies.
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For by the same art and skill they may, if they please, make the whole Scripture an allegory,
For by the same art and skill they may, if they please, make the Whole Scripture an allegory,
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since we find nothing more historically and plainly delivered there then this of the craft and subtilty and malice of the Devil.
since we find nothing more historically and plainly Delivered there then this of the craft and subtlety and malice of the devil.
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Indeed we do not make the Devil the author of every sin;
Indeed we do not make the devil the author of every since;
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nor can we think that whensoever we do that which is evil, we do it by the instigation of the Devil.
nor can we think that whensoever we do that which is evil, we do it by the instigation of the devil.
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For many times we are the only divels to our selves, and have no tempter but within us, besides the outward object.
For many times we Are the only Devils to our selves, and have no tempter but within us, beside the outward Object.
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And Chrysostome, considering the careless and negligent behaviour of our first parents in Paradise, concludes that they would have fallen though there had been no Devil, no Serpent to tempt them. Sometimes the Devil provokes us;
And Chrysostom, considering the careless and negligent behaviour of our First Parents in Paradise, concludes that they would have fallen though there had been no devil, no Serpent to tempt them. Sometime the devil provokes us;
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and sometimes we provoke the Devil: We may sin without the help of the Devil; and most times we help the Devil in his work. We begin of our selves;
and sometime we provoke the devil: We may sin without the help of the devil; and most times we help the devil in his work. We begin of our selves;
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and this is a time of invitation to the Devil to step in and drive us forward when we are fairly running on of our selves in those wayes which lead to death.
and this is a time of invitation to the devil to step in and drive us forward when we Are fairly running on of our selves in those ways which led to death.
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But that any should deny that there is any such person which at any time makes any such attempt upon us,
But that any should deny that there is any such person which At any time makes any such attempt upon us,
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or studieth to hurt and destroy us, proceeds from no other cause than a strong illusion of that Devil which they conceived to be nothing but like Aesops Fox and Lion and Wolf, which carry their Moral with them,
or studieth to hurt and destroy us, proceeds from no other cause than a strong illusion of that devil which they conceived to be nothing but like Aesops Fox and lion and Wolf, which carry their Moral with them,
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and till that be made are but tales and idle Fables.
and till that be made Are but tales and idle Fables.
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And we may say of these Mythologists, who think there is no such person as the Devil who seeks to devour us, Daemonium habent, that they have a Devil.
And we may say of these Mythologists, who think there is no such person as the devil who seeks to devour us, Demon habent, that they have a devil.
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upon the Phansie, by strange representations making it a wanton;
upon the Fancy, by strange representations making it a wanton;
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For who would ever deny it who is in his right mind, and hath read the writings of the Old and New Testament,
For who would ever deny it who is in his right mind, and hath read the writings of the Old and New Testament,
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or but the beginning of the history of Job, which plainly shew that the Devil is a person which studies the molestation of mankind,
or but the beginning of the history of Job, which plainly show that the devil is a person which studies the molestation of mankind,
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and especially of those who truly serve God;
and especially of those who truly serve God;
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and that he is a spiritual substance, which upon Gods permission hath power and force to bring-in upon us great and manifold evils,
and that he is a spiritual substance, which upon God's permission hath power and force to bringing upon us great and manifold evils,
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as plagues and famine and inundations;
as plagues and famine and inundations;
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and is therefore stiled the author of all those grievous evils which Job suffered, and is said to have smitten Job with sore biles from the sole of his foot unto his crown.
and is Therefore styled the author of all those grievous evils which Job suffered, and is said to have smitten Job with soar biles from the sole of his foot unto his crown.
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We cannot say that all these his touches and his blows, his perambulations;
We cannot say that all these his touches and his blows, his perambulations;
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his instigations, his cribrations and winnowings, his wiles, his roaring, his calumniations and accusations are all performed in an allegory.
his instigations, his cribrations and winnowings, his wiles, his roaring, his calumniations and accusations Are all performed in an allegory.
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We may say with Tertullian, De conscientia hominum notus; That there is such an enemy, we have domestick and familiar testimony from our own consciences:
We may say with Tertullian, De conscientia hominum notus; That there is such an enemy, we have domestic and familiar testimony from our own Consciences:
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For we see that even the rude and unlearned multitude make use of his name to make up a curse.
For we see that even the rude and unlearned multitude make use of his name to make up a curse.
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But we will rather take that of Martin Luther, That we must believe the Scriptures, licèt totus mundus & omnes Angeli vel perirent, vel aliter docerent, although the whole world and all the Angels should perish, or teach the contrary.
But we will rather take that of Martin Luther, That we must believe the Scriptures, licèt totus World & omnes Angeli vel perirent, vel aliter docerent, although the Whole world and all the Angels should perish, or teach the contrary.
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Or indeed rather, with the same Father, Revocandae quaestiones ad Dei literas;
Or indeed rather, with the same Father, Revocandae Quaestiones ad Dei literas;
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This question, if it were worth the proposing, is to be resolved by the word of God.
This question, if it were worth the proposing, is to be resolved by the word of God.
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And if there we find the Devil painted and charactered-out in his full horror, if there we find him deciphered as a person crafty and malicious to mankind, seeking whom he may devour, we need not make a stand,
And if there we find the devil painted and charactered-out in his full horror, if there we find him deciphered as a person crafty and malicious to mankind, seeking whom he may devour, we need not make a stand,
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or doubt but that he is that Evil, that Wicked one, from whom if we be delivered, we may promise to our selves victory, walk securely,
or doubt but that he is that Evil, that Wicked one, from whom if we be Delivered, we may promise to our selves victory, walk securely,
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and serve God without fear of being lead into tentation. And therefore Christ did not without cause place this among those things which we must request at the hand of our heavenly Father, that we may not yield to tentations, but be delivered from evil, from Satan, who is Evil NONLATINALPHABET, in the most eminent and highest degree,
and serve God without Fear of being led into tentation. And Therefore christ did not without cause place this among those things which we must request At the hand of our heavenly Father, that we may not yield to tentations, but be Delivered from evil, from Satan, who is Evil, in the most eminent and highest degree,
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and the first original and immediate cause of all those temptations which either by flattery or terror are ready to overwhelm us.
and the First original and immediate cause of all those temptations which either by flattery or terror Are ready to overwhelm us.
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This our Saviour reserves, as a matter of greatest consequence, to the last place;
This our Saviour reserves, as a matter of greatest consequence, to the last place;
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as skilful Orators use to set open the very flood-gates of eloquence, to spread their sayls to the furthest,
as skilful Orators use to Set open the very floodgates of eloquence, to spread their sails to the furthest,
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and double their files, and bring argument upon argument, and those arguments which are most persuasive,
and double their files, and bring argument upon argument, and those Arguments which Are most persuasive,
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when they draw towards a conclusion.
when they draw towards a conclusion.
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Tunc commovendum est theatrum cùm ventum est ad illud quo veteres comaediae tragoediaeque clauduntur, PLAUDITE, as Quintilian.Tunc commovendum est theatrum cùm ventum est ad illud quo veteres comaediae tragoediaeque clauduntur, PLAUDITE, as Quintilian.
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In the ast place commonly they bring that which is most remarkable, (and which should strike and make a deeper impression into the minds of the auditory.
In the ast place commonly they bring that which is most remarkable, (and which should strike and make a Deeper impression into the minds of the auditory.
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If we be delivered NONLATINALPHABET, from the Evil one, we shall hallow Gods Name, and advance his Kingdome, and fulfill his Will, and be content with Food and Raiment, have our Pardon sealed,
If we be Delivered, from the Evil one, we shall hallow God's Name, and advance his Kingdom, and fulfil his Will, and be content with Food and Raiment, have our Pardon sealed,
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and with the Temptation, whatsoever it be, make a way to escape, that we may be able to bear it.
and with the Temptation, whatsoever it be, make a Way to escape, that we may be able to bear it.
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So that we may take this interpretation as most probable and pertinent; Although the others (as that of Cyprian, who by Evil understands Sin it self,
So that we may take this Interpretation as most probable and pertinent; Although the Others (as that of Cyprian, who by Evil understands since it self,
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or whatsoever may be disadvantageous unto us;
or whatsoever may be disadvantageous unto us;
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or that of St. Augustine, who, forgetting that he had made seven Petitions in his second Book upon the Sermon on the Mount, makes this clause the same with the former) bring nothing contrary to truth, or indeed to this interpretation.
or that of Saint Augustine, who, forgetting that he had made seven Petitions in his second Book upon the Sermon on the Mount, makes this clause the same with the former) bring nothing contrary to truth, or indeed to this Interpretation.
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Having therefore shut-up and concluded all evil in him who is the Father of Evil, we will 1. consider him first as an enemy to Mankind;
Having Therefore shutup and concluded all evil in him who is the Father of Evil, we will 1. Consider him First as an enemy to Mankind;
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2. lay-down reasons why he is so, and why we should make preparation against him; and 3. discover some Stratagems which he useth to bring his enterprises to pass.
2. lay-down Reasons why he is so, and why we should make preparation against him; and 3. discover Some Stratagems which he uses to bring his enterprises to pass.
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And first, that the Devil is our enemy, we need not doubt. For the Apostle hath openly proclaimed him so;
And First, that the devil is our enemy, we need not doubt. For the Apostle hath openly proclaimed him so;
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We wrestle not with flesh and bloud, against Men as weak and mortal as our selves, but against principalities, against powers, against the rulers of the darkness of this world, that is, against the Devil and his Angels, against spiritual wickedness in high places, that is, We wrestle not with Flesh and blood, against Men as weak and Mortal as our selves, but against principalities, against Powers, against the Rulers of the darkness of this world, that is, against the devil and his Angels, against spiritual wickedness in high places, that is,
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as himself speaks in the second Chapter, against those spirits which rule in the air.
as himself speaks in the second Chapter, against those spirits which Rule in the air.
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And therefore St. Basil gives us 1. his Name, which is SATANAS, an adversary, and DIABOLUS, a Devil, because he is both NONLATINALPHABET, a fellow-worker with us in sin,
And Therefore Saint Basil gives us 1. his Name, which is SATANAS, an adversary, and DIABOLUS, a devil, Because he is both, a Fellow-worker with us in since,
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and, when it is committed, an accuser: 2. his Nature; He is NONLATINALPHABET, incorporeal: 3. his Dignity;and, when it is committed, an accuser: 2. his Nature; He is, incorporeal: 3. his Dignity;
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Odium timor spirat, saith Tertullian, Hatred is the very breath of Fear.Odium timor spirat, Says Tertullian, Hatred is the very breath of fear.
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It is, NONLATINALPHABET, a principality: 4. the Place of his principality; He is NONLATINALPHABET, in the air; and is therefore called the Prince of this world.
It is,, a principality: 4. the Place of his principality; He is, in the air; and is Therefore called the Prince of this world.
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His Anger is implacable, NONLATINALPHABET, as immortal as himself: not as Mans, who is never angry but with particulars, NONLATINALPHABET, as with Cleon and Socrates, but not with man.
His Anger is implacable,, as immortal as himself: not as men, who is never angry but with particulars,, as with Cleon and Socrates, but not with man.
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Satans Anger and Hatred is bent against the whole nature of Man. Cùm sit ipse poenalis, quaerit ad poenam comites;
Satan Anger and Hatred is bent against the Whole nature of Man. Cùm sit ipse Poenalis, Query ad poenam comites;
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Being even a punishment unto himself, he would have all men with him come under the same lash.
Being even a punishment unto himself, he would have all men with him come under the same lash.
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And if he cannot win a Soul by invasion, he attempts it by stratagem.
And if he cannot win a Soul by invasion, he attempts it by stratagem.
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To this end, as he makes use of Pleasure and Content, so he doth of Affliction and Sorrow. Operatio ejus est hominum eversio;
To this end, as he makes use of Pleasure and Content, so he does of Affliction and Sorrow. Operatio His est hominum eversio;
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His very working and operation is nothing else but for the eversion and ruine of mankind:
His very working and operation is nothing Else but for the eversion and ruin of mankind:
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Nec definit perditus perdere; being fallen himself he would draw all men after him.Nec definite Perditus Perdere; being fallen himself he would draw all men After him.
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The bodies of men he plagueth with diseases, and their souls with sudden and unusual distractions;
The bodies of men he plagueth with diseases, and their Souls with sudden and unusual distractions;
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being able through the subtility and spirituality of his nature to work-upon both;
being able through the subtility and spirituality of his nature to work-upon both;
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invisibilis in actu, in effectu apparens, invisible and insensible in the act, but manifestly seen in the effect.Invisibilis in Acts, in effectu apparens, invisible and insensible in the act, but manifestly seen in the Effect.
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He cheated men with oracles, struck them with diseases, and pretended a cure;
He cheated men with oracles, struck them with diseases, and pretended a cure;
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desinens laedere, curasse credebatur, when he did not hurt them, he was thought to have healed them.desinens laedere, curasse credebatur, when he did not hurt them, he was Thought to have healed them.
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By these arts he insinuated him self into the minds of ignorant men, and at last was honoured with Temples and Altars and Sacrifices,
By these arts he insinuated him self into the minds of ignorant men, and At last was honoured with Temples and Altars and Sacrifices,
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and gained a Principality and kind of Godhead in the world.
and gained a Principality and kind of Godhead in the world.
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But now his Oracles are stilled, his Altars beat down, and he is driven out of his Temples.
But now his Oracles Are stilled, his Altars beatrice down, and he is driven out of his Temples.
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But yet he is a Devil still, and an Enemy, and rules in the air, and upon permission may make use of one creature to destroy another.
But yet he is a devil still, and an Enemy, and rules in the air, and upon permission may make use of one creature to destroy Another.
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And his Power is just, though his Will be malicious. Quod ipse facere iniquè appetit, hoc Deus fieri non nisi justè permittit.
And his Power is just, though his Will be malicious. Quod ipse facere iniquè appetit, hoc Deus fieri non nisi justè Permittit.
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What he wickedly desires to do, that God may suffer justly to be done.
What he wickedly Desires to do, that God may suffer justly to be done.
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We will not not say that the evil Spirits visibly fight against us, and try it out with fists,
We will not not say that the evil Spirits visibly fight against us, and try it out with fists,
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as those foolish Monks in St. Hierom boasted of themselves that they had often tried this kind of hardiment with them, to make themselves a miracle to the ignorant rout, who are more taken with lies than with truth.
as those foolish Monks in Saint Hieronymus boasted of themselves that they had often tried this kind of hardiment with them, to make themselves a miracle to the ignorant rout, who Are more taken with lies than with truth.
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We are not apt to believe that story, or rather fable, in St. Hierome, of Paul the Hermite, who met the Devil first as a Hippocentaur, next as a Satyr,
We Are not apt to believe that story, or rather fable, in Saint Jerome, of Paul the Hermit, who met the devil First as a Hippocentaur, next as a Satyr,
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and last of all as a Sheewolf;
and last of all as a Sheewolf;
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or that of Hilarion, to whom were presented many fearful things, the roaring of Lions, the noise of an Army,
or that of Hilarion, to whom were presented many fearful things, the roaring of Lions, the noise of an Army,
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and a chariot of fire coming upon him, and Wolves, and Foxes, and Sword-players, and wicked Women, and I cannot tell what.
and a chariot of fire coming upon him, and Wolves, and Foxes, and Sword-players, and wicked Women, and I cannot tell what.
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For it is scarce expressable what a creating faculty Melancholy and Solitariness and Phansie have, ut non videant quae sunt,
For it is scarce expressable what a creating faculty Melancholy and Solitariness and Fancy have, ut non See Quae sunt,
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& videre se putent quae non sunt, that when we do not see those things which are,& To see se putent Quae non sunt, that when we do not see those things which Are,
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yet they make us believe we see those things which are not. We will not speak of Spirits possessing the bodies of men;
yet they make us believe we see those things which Are not. We will not speak of Spirits possessing the bodies of men;
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Which power we cannot deny but they have. Yet I am perswaded these after-ages have not frequently seen any such dismal effects.
Which power we cannot deny but they have. Yet I am persuaded these Afterages have not frequently seen any such dismal effects.
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The world hath been too much troubled with lies, and many counterfeits have been discovered even in our times.
The world hath been too much troubled with lies, and many counterfeits have been discovered even in our times.
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And for us Protestants, we see no such signs, no such wonders.
And for us Protestants, we see no such Signs, no such wonders.
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But these Devils are as common as Flies in Summer amongst them who boast of an art and skill they have in casting them out.
But these Devils Are as Common as Flies in Summer among them who boast of an art and skill they have in casting them out.
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You would think they enterd men on purpose that these men might shew their activity in driving them away,
You would think they entered men on purpose that these men might show their activity in driving them away,
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and so confirm and make good their Religion, make themselves equal to those primitive Christians, quorum verbis tanquam flagris verberati nomina aedebant, who with their very words would make them roar as if they had been beaten with whips, till they confest they were devils, and did tell their names.
and so confirm and make good their Religion, make themselves equal to those primitive Christians, quorum verbis tanquam flagris verberati nomina aedebant, who with their very words would make them roar as if they had been beaten with whips, till they confessed they were Devils, and did tell their names.
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We may say of these in our daies as he doth of superstitious Dreams, Ipsâ jam facilitate auctoritatem perdiderunt, They are too common to be true.
We may say of these in our days as he does of superstitious Dreams, Ipsâ jam facilitate auctoritatem perdiderunt, They Are too Common to be true.
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And because so many of these strange relations have been manifestly false, we may be pardoned if we detrect a little,
And Because so many of these strange relations have been manifestly false, we may be pardoned if we detract a little,
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and believe not those few which are true.
and believe not those few which Are true.
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For the mixture of fictions in many a good history hath many times made even Truth it self seem fabulous.
For the mixture of fictions in many a good history hath many times made even Truth it self seem fabulous.
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But yet though we suspend our belief, and do not suddenly and hand over head subscribe unto these, we are not like those Philosophers in Tully qui omnia ad sensus referebant, who referred all to their senses,
But yet though we suspend our belief, and do not suddenly and hand over head subscribe unto these, we Are not like those Philosophers in Tully qui omnia ad sensus referebant, who referred all to their Senses,
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and would believe no more than what they did see. For these evil Spirits may be near us, and we see them not;
and would believe no more than what they did see. For these evil Spirits may be near us, and we see them not;
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they may be about our paths, and we discern them not.
they may be about our paths, and we discern them not.
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Many effects of theirs no doubt we may see, and yet can have no assurance that they were theirs.
Many effects of theirs no doubt we may see, and yet can have no assurance that they were theirs.
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For that light of their intellectual nature is not put-out, but they know how to apply active qualities to passive,
For that Light of their intellectual nature is not put-out, but they know how to apply active qualities to passive,
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and diversly upon occasion to temper natural causes, being well seen and versed in the book of Nature.
and diversely upon occasion to temper natural Causes, being well seen and versed in the book of Nature.
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And this knowledge of theirs is enlarged and advanced by the experience of so many thousand years,
And this knowledge of theirs is enlarged and advanced by the experience of so many thousand Years,
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and their experience promoted and confirmed by an indefatigable and uncessant survey of the things of this world;
and their experience promoted and confirmed by an indefatigable and uncessant survey of the things of this world;
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which is not stayed and held back by any pause or interval, nor needs any repair or help by rest and sleep,
which is not stayed and held back by any pause or interval, nor needs any repair or help by rest and sleep,
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as ours, quasi per quasdam ferias, as the Father speaks, as by so many daies of vocation and rest;
as ours, quasi per quasdam ferias, as the Father speaks, as by so many days of vocation and rest;
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but every moment they observe things, and every moment draw new conclusions, and every moment collect and infer one thing out of another.
but every moment they observe things, and every moment draw new conclusions, and every moment collect and infer one thing out of Another.
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Besides, as Tertullian tells us, momento ubique sunt, their motion and apprehension is swift and sudden.
Beside, as Tertullian tells us, momento ubique sunt, their motion and apprehension is swift and sudden.
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Totus mundus illis locus unus est; The whole world is to them but as one place;Totus World illis locus Unus est; The Whole world is to them but as one place;
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and what is done in every place, they soon know in any place. We do not meet them as Hippocentaurs, but we meet them as Tyrants:
and what is done in every place, they soon know in any place. We do not meet them as Hippocentaurs, but we meet them as Tyrants:
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We cannot say we have seen the Devil in the shape of a Fox, but yet we are not ignorant of his wiles and crafty enterprises.
We cannot say we have seen the devil in the shape of a Fox, but yet we Are not ignorant of his wiles and crafty enterprises.
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And though his hand be invisible when he smites us (for he is NONLATINALPHABET, an incorporeal hangman, as Chrysostom calls him) yet we may feel him in our impatience and falling from God.
And though his hand be invisible when he smites us (for he is, an incorporeal hangman, as Chrysostom calls him) yet we may feel him in our impatience and falling from God.
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What speak we of the possession of our body, when it is too manifest that he possesses our soul? For do we see a man with a mouth like a sepulchre,
What speak we of the possession of our body, when it is too manifest that he Possesses our soul? For doe we see a man with a Mouth like a Sepulchre,
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and a tongue like a rasor, with a talking eye, and a restless hand, starting at the motion of every leaf, drooping at the least breath of affliction, amazed at the sight of white and red colour, stooping at every clod of earth, transported at every turn of his eye, afraid where no fear is, mourning for the absence of that which will hurt him,
and a tongue like a razor, with a talking eye, and a restless hand, starting At the motion of every leaf, drooping At the least breath of affliction, amazed At the sighed of white and read colour, stooping At every clod of earth, transported At every turn of his eye, afraid where no Fear is, mourning for the absence of that which will hurt him,
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and rejoycing at that stoln bread which will be as gravel between his teeth? Do we see him sometimes fall into the water and sometimes into the fire, sometimes cold and stupid,
and rejoicing At that stolen bred which will be as gravel between his teeth? Do we see him sometime fallen into the water and sometime into the fire, sometime cold and stupid,
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and anon active and furious? we may well conclude and account him as one NONLATINALPHABET, of those who are possest with a Devil.
and anon active and furious? we may well conclude and account him as one, of those who Are possessed with a devil.
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That he insinuates himself into the Soul of Man;
That he insinuates himself into the Soul of Man;
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and on the Understanding by presenting of false light, and sending-in strong illusions; it is plain and evident, and we need not doubt:
and on the Understanding by presenting of false Light, and sending-in strong illusions; it is plain and evident, and we need not doubt:
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But the manner how he worketh is even as invisible as himself; and therefore it were a great vanity to enquire after it.
But the manner how he works is even as invisible as himself; and Therefore it were a great vanity to inquire After it.
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Stultum est calumniam in eo inquisitionis intendere, in quo comprehendi quod quaeritur per naturam suam non potest, saith Hilary;Stultum est calumniam in eo inquisitionis intendere, in quo comprehendi quod Quaeritur per naturam suam non potest, Says Hilary;
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17761
It is a great folly to run-on in the pursuit of the knowledge of that which before we set forth we know we cannot attain.
It is a great folly to run-on in the pursuit of the knowledge of that which before we Set forth we know we cannot attain.
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17762
And therefore saith the Father, Nemo ex me scire quaerat quod me nescire scio, nisi fortè ut nescire discat quod sciri non posse sciendum est;
And Therefore Says the Father, Nemo ex me Scire quaerat quod me Not know scio, nisi fortè ut Not know Discat quod sciri non posse Sciendum est;
cc av vvz dt n1, np1 fw-la pno11 fw-la fw-la fw-la pno11 fw-la fw-la, fw-la fw-la fw-la fw-la vvn fw-la fw-la fw-la fw-la fw-la fw-la;
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Let no man desire to know of me that which I know I cannot know,
Let no man desire to know of me that which I know I cannot know,
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unless peradventure he would learn to be ignorant of that which he must know he cannot but be ignorant.
unless Peradventure he would Learn to be ignorant of that which he must know he cannot but be ignorant.
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Let others define and determine and set-down what manner they please;
Let Others define and determine and setdown what manner they please;
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we may rest upon that of St. Augustine, Facilius est in alterius definitione videre quod non probem, quà m quicquam bene definiendo explicare;
we may rest upon that of Saint Augustine, Facilius est in alterius definition To see quod non probem, quà m quicquam bene definiendo explicare;
pns12 vmb vvi p-acp d pp-f n1 np1, np1 fw-la p-acp fw-la n1 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
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In this point it is easier to refute anothers opinion than to establish our own;
In this point it is Easier to refute another's opinion than to establish our own;
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and to shew that the Devil doth not work thus, than plainly to set-down and say, Thus he works. It is enough for us to know that as God is a friend,
and to show that the devil does not work thus, than plainly to setdown and say, Thus he works. It is enough for us to know that as God is a friend,
cc pc-acp vvi cst dt n1 vdz xx vvi av, cs av-j p-acp j cc vvi, av pns31 vvz. pn31 vbz av-d p-acp pno12 pc-acp vvi cst p-acp np1 vbz dt n1,
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so the Devil is an enemy; as God inspires good thoughts, so the Devil inspireth evil;
so the devil is an enemy; as God inspires good thoughts, so the devil inspireth evil;
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that he can both smite the body, and wound the soul;
that he can both smite the body, and wound the soul;
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that he hath NONLATINALPHABET, as Basil speaks, divers and various operations, and can alter with the occasion;
that he hath, as Basil speaks, diverse and various operations, and can altar with the occasion;
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that he knows in what breast to kindle Lust, into what heart to pour the venom of Envy, whom to cast-down with Sorrow,
that he knows in what breast to kindle Lust, into what heart to pour the venom of Envy, whom to Cast-down with Sorrow,
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17773
and whom to deceive with Joy;
and whom to deceive with Joy;
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that his snares are NONLATINALPHABET, of many shapes and forms, which he useth to draw-on that sin to which he sees man NONLATINALPHABET, most inclinable and prone; and gives every man poyson in that which he best loves,
that his snares Are, of many shapes and forms, which he uses to draw-on that since to which he sees man, most inclinable and prove; and gives every man poison in that which he best loves,
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as Agrippina did to Claudius her husband in Mushromes. Now to proceed;
as Agrippina did to Claudius her husband in Mushrooms. Now to proceed;
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The Reasons why the Devil thus greedily thirsts after the ruine and destruction of Mankind, are derived from his Hatred to God and his Envy to Man. His first wish, which threw him down from heaven, was, To be a God;
The Reasons why the devil thus greedily thirsts After the ruin and destruction of Mankind, Are derived from his Hatred to God and his Envy to Man. His First wish, which threw him down from heaven, was, To be a God;
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and being fallen, he wished in the next place that there should be no God at all, willing to abolish that Majesty which he could not attain.
and being fallen, he wished in the next place that there should be no God At all, willing to Abolah that Majesty which he could not attain.
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We never begin to hate God till we ha•e committed something for which we have reason to fear him.
We never begin to hate God till we ha•e committed something for which we have reason to Fear him.
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And the Devil being now in chains of everlasting darkness; doth hate that Light which he cannot see.
And the devil being now in chains of everlasting darkness; does hate that Light which he cannot see.
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And because God himself is at that infinite distance from him that his Malice cannot reach him, he is at enmity with whatsoever hath being and essence and conservation from God,
And Because God himself is At that infinite distance from him that his Malice cannot reach him, he is At enmity with whatsoever hath being and essence and conservation from God,
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17782
or is answerable and agreeable to his will;
or is answerable and agreeable to his will;
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17783
but especially with Man, because God hath past a gracious decree to save him, and put him in a fair possibility of the inheri••nce of that heaven from whence he was thrown down.
but especially with Man, Because God hath passed a gracious Decree to save him, and put him in a fair possibility of the inheri••nce of that heaven from whence he was thrown down.
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He manifests his h•••ed to God in hating his Image, which he doth labour to deface,
He manifests his h•••ed to God in hating his Image, which he does labour to deface,
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now blurring it with Luxury, anon with Pride, and every day bespotting it with the world, striving to destroy that new-creature which Christ hath purchast with his bloud;
now blurring it with Luxury, anon with Pride, and every day bespot it with the world, striving to destroy that New creature which christ hath purchased with his blood;
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just as some Traitours have used to stab their Prince in his picture;
just as Some Traitors have used to stab their Prince in his picture;
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or as the poor man in Quintilian, who not able to wreak his anger on the person of his rich and powerful enemy did solace himself in whipping his statue.
or as the poor man in Quintilian, who not able to wreak his anger on the person of his rich and powerful enemy did solace himself in whipping his statue.
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17788
And as the Devils Hatred to God, so his Envy to Man enrageth him. For through envy of the Devil came sin into the world.
And as the Devils Hatred to God, so his Envy to Man enrageth him. For through envy of the devil Come since into the world.
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It is Bernards opinion that Man was created to supply the defect of Angels in heaven,
It is Bernards opinion that Man was created to supply the defect of Angels in heaven,
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and to repair that breach which their fall had made in the celestial Jerusalem.
and to repair that breach which their fallen had made in the celestial Jerusalem.
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17791
But most probable, nay without question it is, that the Devil with his hellish troop are therefore so fiery and hot against us,
But most probable, nay without question it is, that the devil with his hellish troop Are Therefore so fiery and hight against us,
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17792
because they see and are verily perswaded, that those men whom they cannot withdraw from obedience to God, shall by the power of Christ be raised to that height of glory from which he and his Angels were cast-down,
Because they see and Are verily persuaded, that those men whom they cannot withdraw from Obedience to God, shall by the power of christ be raised to that height of glory from which he and his Angels were Cast-down,
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17793
and shall in a manner supply their place in heaven, whilst they lay bound in chains of everlasting darkness. And therefore though he gave Man a fall in Paradise,
and shall in a manner supply their place in heaven, while they lay bound in chains of everlasting darkness. And Therefore though he gave Man a fallen in Paradise,
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17794
yet he still envieth his hope, as Timagenes was grieved when he saw Rome on fire,
yet he still Envieth his hope, as Timagenes was grieved when he saw Room on fire,
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because he knew it would be built-up fairer than it was before it was burnt. Quoniam emulari non licet, nunc invidet, as he speaks in Plautus;
Because he knew it would be built-up Fairer than it was before it was burned. Quoniam emulari non licet, nunc Invidet, as he speaks in Plautus;
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17796
Because he cannot emulate us in our rise, he envies us;
Because he cannot emulate us in our rise, he envies us;
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17797
and that happiness which he cannot make the object of his Hope, he makes the object of his Malice:
and that happiness which he cannot make the Object of his Hope, he makes the Object of his Malice:
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17798
as they who are tumbled from some high place, catch at all they meet by the way, not for help,
as they who Are tumbled from Some high place, catch At all they meet by the Way, not for help,
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17799
but to pull it after them.
but to pull it After them.
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17800
For that is true which the Oratour hath observed, Naturali quodam deploratae mentis affectu monentibus gratissimum est commori, It is incident to men of deplored and desperate minds,
For that is true which the Orator hath observed, Naturali Quodam deploratae mentis affectu monentibus gratissimum est commori, It is incident to men of deplored and desperate minds,
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if they see they must perish, to desire to fall with company.
if they see they must perish, to desire to fallen with company.
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17802
This makes the Devil so raging an enemy, and is not more his sin than his punishment:
This makes the devil so raging an enemy, and is not more his since than his punishment:
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17803
Invidiâ enim magis ac••nditur quà m Gehennâ, saith Cyprian; For he is more tormented with this envy than with the fire of Hell.Invidiâ enim magis ac••nditur quà m Gehennâ, Says Cyprian; For he is more tormented with this envy than with the fire of Hell.
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17804
For Envy and Malice, though their eye be outward, yet their sting is inward.
For Envy and Malice, though their eye be outward, yet their sting is inward.
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17805
And as it was said of Tarquine in Livy, That it was no wonder, si qualis in cives, qualis in socios, talis in ultimum in liberos esset:
And as it was said of Tarquin in Livy, That it was no wonder, si qualis in cives, qualis in socios, Talis in ultimum in Liberos esset:
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17806
In seipsum postremò saeviturum, si alia desint, that that cruelty he shewed to his citizens, and to his allies and confederates, he did at last exercise upon his own children:In seipsum postremò saeviturum, si Alias desint, that that cruelty he showed to his Citizens, and to his allies and confederates, he did At last exercise upon his own children:
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17807
For where matter should be wanting for his Malice to work upon, he would be cruel to himself.
For where matter should be wanting for his Malice to work upon, he would be cruel to himself.
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17808
So though the Malice of the Devil setteth it self against God first, and then against his creature,
So though the Malice of the devil sets it self against God First, and then against his creature,
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17809
though he wish there were no God, and would destroy Mankind;
though he wish there were no God, and would destroy Mankind;
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though his Malice walk along with him, and compass the whole earth, yet it resteth in himself,
though his Malice walk along with him, and compass the Whole earth, yet it rests in himself,
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and is a great part of that torment which he endureth. St. Jude v. 6. tells us that the Angels which kept not their first estate,
and is a great part of that torment which he Endureth. Saint U^de v. 6. tells us that the Angels which kept not their First estate,
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but left their own habitation, were reserved in everlasting chains under darkness, unto the judgment of the great day. but left their own habitation, were reserved in everlasting chains under darkness, unto the judgement of the great day.
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17813
Which Angels are no other than those which are afterwards called the devil and his Angels:
Which Angels Are no other than those which Are afterwards called the Devil and his Angels:
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17814
Who, though they have a Kind of principality of power in the air, and do abide there (for so we must understand those celestial high places) yet notwithstanding are reserved under darkness, if we compare it with that light from which they are fallen.
Who, though they have a Kind of principality of power in the air, and do abide there (for so we must understand those celestial high places) yet notwithstanding Are reserved under darkness, if we compare it with that Light from which they Are fallen.
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17815
And although they run to and fro• in this inferiour and sublunary world, yet they may be said to be reserved in chains, because they can never be admitted to that highest heaven from whence they were driven.
And although they run to and fro• in this inferior and sublunary world, yet they may be said to be reserved in chains, Because they can never be admitted to that highest heaven from whence they were driven.
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17816
St. Bernard conceives that the Devil hangs in the air, and to his grief and torture observes the Angels descending and ascending by him,
Saint Bernard conceives that the devil hangs in the air, and to his grief and torture observes the Angels descending and ascending by him,
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17817
and seeing what gifts descend from above from the Father of lights on ••e children of men,
and seeing what Gifts descend from above from the Father of lights on ••e children of men,
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17818
and what incense smoaks upwards, what prayers every day beat at the gates of heaven, is torn and tormented with envy and malice, which make him fierce and cruel against us.
and what incense smokes upward, what Prayers every day beatrice At the gates of heaven, is torn and tormented with envy and malice, which make him fierce and cruel against us.
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17819
For that of the Stoick is most true, Omnis ex infirmitate feritas est, All malice and cruelty,
For that of the Stoic is most true, Omnis ex Infirmity feritas est, All malice and cruelty,
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and all violent proceedings proceed from want and infirmity, from fear, or some such low passion in us.
and all violent proceedings proceed from want and infirmity, from Fear, or Some such low passion in us.
cc d j n2-vvg vvi p-acp n1 cc n1, p-acp n1, cc d d j n1 p-acp pno12.
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17821
Non jam Lucifer, sed Tenebrifer, saith Bernard; He is not now a son of light, but of darkness.Non jam Lucifer, said Tenebrous, Says Bernard; He is not now a son of Light, but of darkness.
fw-fr fw-la np1, vvd np1, vvz np1; pns31 vbz xx av dt n1 pp-f n1, cc-acp pp-f n1.
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17822
The Angels which fell not are loving, ready to minister and do many good offices to us:
The Angels which fell not Are loving, ready to minister and do many good Offices to us:
dt n2 r-crq vvd xx vbr vvg, j pc-acp vvi cc vdb d j n2 p-acp pno12:
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17823
but he that is fallen into the lake of Brimstone goes about seeking to devour us:
but he that is fallen into the lake of Brimstone Goes about seeking to devour us:
cc-acp pns31 cst vbz vvn p-acp dt n1 pp-f n1 vvz p-acp vvg pc-acp vvi pno12:
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& quorum obtinere non potest mortes, impetit mores, saith Leo;& quorum obtinere non potest mortes, impetit mores, Says Leo;
cc fw-la fw-la fw-la fw-la fw-fr, fw-fr fw-la, vvz np1;
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17825
and if he cannot kill our bodies, he makes it his study to destroy our souls.
and if he cannot kill our bodies, he makes it his study to destroy our Souls.
cc cs pns31 vmbx vvi po12 n2, pns31 vvz pn31 po31 n1 pc-acp vvi po12 n2.
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17826
Est insita malevolentia quaedam & facultas nocendi istis malis spiritibus: Gaudent de malo hominum; & de fallacia nostra, si nos sefellerint, pascuntur, saith Augustine;Est Insita malevolentia quaedam & facultas nocendi istis malis spiritibus: Gaudent de Malo hominum; & de Fallacy nostra, si nos sefellerint, pascuntur, Says Augustine;
fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la: j fw-la fw-la fw-la; cc fw-it fw-it fw-la, fw-la fw-la fw-la, fw-la, vvz np1;
(55) sermon (DIV1)
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17827
There is a kind of inbred malevolence and activity in hurting in these evil Spirits. They rejoice when men suffer; There is a kind of inbred malevolence and activity in hurting in these evil Spirits. They rejoice when men suffer;
a-acp vbz dt n1 pp-f j n1 cc n1 p-acp vvg p-acp d j-jn n2. pns32 vvb c-crq n2 vvb;
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and if they can put a cheat upon us, they are fed as at a feast. and if they can put a cheat upon us, they Are fed as At a feast.
cc cs pns32 vmb vvd dt n1 p-acp pno12, pns32 vbr vvn a-acp p-acp dt n1.
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17829
From hence those NONLATINALPHABET, cogitations of Satan, those treble doors, those inventions and engines of his, those wiles and crafty enterprises.
From hence those, cogitations of Satan, those triple doors, those Inventions and Engines of his, those wiles and crafty enterprises.
p-acp av d, n2 pp-f np1, d j n2, d n2 cc n2 pp-f png31, d n2 cc j n2.
(55) sermon (DIV1)
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17830
For ingenium de malitia sumit, saith Tertullian; his malice makes him witty and subtle.
For ingenium de malitia Sumit, Says Tertullian; his malice makes him witty and subtle.
p-acp fw-la fw-la fw-la vvi, vvz np1; po31 n1 vvz pno31 j cc j.
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17831
For without Malice his Subtlety were not hurtful, and without Subtlety his Malice would have no edge.
For without Malice his Subtlety were not hurtful, and without Subtlety his Malice would have no edge.
p-acp p-acp n1 po31 n1 vbdr xx j, cc p-acp n1 po31 n1 vmd vhi dx n1.
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17832
For Malice is an active and consultative thing, busie and industrious to compass its end.
For Malice is an active and consultative thing, busy and Industria to compass its end.
p-acp n1 vbz dt j cc j n1, j cc j pc-acp vvi po31 n1.
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17833
It looketh about the object, it searcheth out means, it knows both quid faciat, and quando faciat; it knoweth the thing to be done, and the opportunity of doing.
It looks about the Object, it Searches out means, it knows both quid Faciat, and quando Faciat; it Knoweth the thing to be done, and the opportunity of doing.
pn31 vvz p-acp dt n1, pn31 vvz av n2, pn31 vvz d fw-la n1, cc fw-la n1; pn31 vvz dt n1 pc-acp vbi vdn, cc dt n1 pp-f vdg.
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17834
Daily experience may teach us what mighty things it brings to pass, and how often it frustrates the greatest providence.
Daily experience may teach us what mighty things it brings to pass, and how often it frustrates the greatest providence.
j n1 vmb vvi pno12 r-crq j n2 pn31 vvz pc-acp vvi, cc c-crq av pn31 vvz dt js n1.
(55) sermon (DIV1)
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17835
A malicious enemy is the more dangerous, and makes his way with more ease, because he useth to gild it over and commend it with a shew of love,
A malicious enemy is the more dangerous, and makes his Way with more ease, Because he uses to gild it over and commend it with a show of love,
dt j n1 vbz dt av-dc j, cc vvz po31 n1 p-acp dc n1, c-acp pns31 vvz pc-acp vvi pn31 a-acp cc vvi pn31 p-acp dt n1 pp-f n1,
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17836
and is like fire coverd over with ashes, which is not seen till it burns us.
and is like fire covered over with Ashes, which is not seen till it burns us.
cc vbz av-j n1 vvn a-acp p-acp n2, r-crq vbz xx vvn c-acp pn31 vvz pno12.
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17837
The Devil, like Caligula in the story, could wish that all Mankind had but one neck, that he might cut it off at a blow.
The devil, like Caligula in the story, could wish that all Mankind had but one neck, that he might Cut it off At a blow.
dt n1, j np1 p-acp dt n1, vmd vvi cst d n1 vhd cc-acp crd n1, cst pns31 vmd vvi pn31 a-acp p-acp dt n1.
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17838
But being not able to destroy all at once, he steals the victory by degrees,
But being not able to destroy all At once, he steals the victory by Degrees,
p-acp vbg xx j pc-acp vvi d p-acp a-acp, pns31 vvz dt n1 p-acp n2,
(55) sermon (DIV1)
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17839
as men covetous of other mens possessions, and not able to gain them by open violence, are fain to call their wits to counsel,
as men covetous of other men's possessions, and not able to gain them by open violence, Are fain to call their wits to counsel,
c-acp n2 j pp-f j-jn ng2 n2, cc xx j pc-acp vvi pno32 p-acp j n1, vbr av-j pc-acp vvi po32 n2 pc-acp vvi,
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17840
and forced to use tricks of legerdemain.
and forced to use tricks of legerdemain.
cc vvd pc-acp vvi n2 pp-f n1.
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17841
And these qualities of the Devil, his Malice, and Envy, and Subtlety, we have plainly exprest in those names which are given him by the holy Ghost in Scripture;
And these qualities of the devil, his Malice, and Envy, and Subtlety, we have plainly expressed in those names which Are given him by the holy Ghost in Scripture;
cc d n2 pp-f dt n1, po31 n1, cc n1, cc n1, pns12 vhb av-j vvn p-acp d n2 r-crq vbr vvn pno31 p-acp dt j n1 p-acp n1;
(55) sermon (DIV1)
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17842
Where he is stiled an Adversary, alwaies resisting the will of the Lord; an Accuser, leading us to those Sins which will cry aloud against us;
Where he is styled an Adversary, always resisting the will of the Lord; an Accuser, leading us to those Sins which will cry aloud against us;
c-crq pns31 vbz vvn dt n1, av vvg dt n1 pp-f dt n1; dt n1, vvg pno12 p-acp d n2 r-crq vmb vvi av p-acp pno12;
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17843
a Serpent, because he is NONLATINALPHABET, full of turnings and windings, various and manifold in his operations, and full of deceit;a Serpent, Because he is, full of turnings and windings, various and manifold in his operations, and full of deceit;
dt n1, c-acp pns31 vbz, j pp-f n2-vvg cc n2-vvg, j cc j p-acp po31 n2, cc j pp-f n1;
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a Lion, because as a hungry Lion he walks up and down to find out his prey which he may devour,a lion, Because as a hungry lion he walks up and down to find out his prey which he may devour,
dt n1, c-acp c-acp dt j n1 pns31 vvz a-acp cc a-acp pc-acp vvi av po31 n1 r-crq pns31 vmb vvi,
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17845
and roars against us, to fright us from that course of sanctity which leads unto happiness:
and roars against us, to fright us from that course of sanctity which leads unto happiness:
cc vvz p-acp pno12, pc-acp vvi pno12 p-acp d n1 pp-f n1 r-crq vvz p-acp n1:
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17846
In a word, that we may invert St. Pauls words, he is made all unto all, that he may destroy all. Nomina mille, mille nocendi artes;
In a word, that we may invert Saint Paul's words, he is made all unto all, that he may destroy all. Nomina mille, mille nocendi arts;
p-acp dt n1, cst pns12 vmb vvi n1 npg1 n2, pns31 vbz vvn d p-acp d, cst pns31 vmb vvi d. fw-la fw-la, fw-la fw-la n2;
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17847
He hath a thousand names, and a thousand waies to hurt us: and to express these many waies, he hath his diversity of names;
He hath a thousand names, and a thousand ways to hurt us: and to express these many ways, he hath his diversity of names;
pns31 vhz dt crd n2, cc dt crd n2 pc-acp vvi pno12: cc pc-acp vvi d d n2, pns31 vhz po31 n1 pp-f n2;
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17848
and all this for our sakes, that we may make due preparation against so cunning and potent an enemy;
and all this for our sakes, that we may make due preparation against so cunning and potent an enemy;
cc d d p-acp po12 n2, cst pns12 vmb vvi j-jn n1 p-acp av j-jn cc j dt n1;
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17849
that, though he accuse us, we may stand upright; though he be an Adversary, he may not prevail;
that, though he accuse us, we may stand upright; though he be an Adversary, he may not prevail;
cst, cs pns31 vvi pno12, pns12 vmb vvi av-j; cs pns31 vbb dt n1, pns31 vmb xx vvi;
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17850
though he roar like a Lion, he may not be heard; though he flatter as the Serpent, he may not deceive.
though he roar like a lion, he may not be herd; though he flatter as the Serpent, he may not deceive.
cs pns31 vvi av-j dt n1, pns31 vmb xx vbi vvn; cs pns31 vvb p-acp dt n1, pns31 vmb xx vvi.
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17851
But then these are but expressions, and cannot character him out in his full horrour. Semper citra veritatem est similitudo, saith Tertullian;
But then these Are but expressions, and cannot character him out in his full horror. Semper citra veritatem est similitudo, Says Tertullian;
p-acp av d vbr p-acp n2, cc vmbx n1 pno31 av p-acp po31 j n1. fw-la fw-la fw-la fw-la fw-la, vvz np1;
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17852
The image and representation alwaies comes short of the truth. The Devil may be an Adversary, but in the highest degree;
The image and representation always comes short of the truth. The devil may be an Adversary, but in the highest degree;
dt n1 cc n1 av vvz j pp-f dt n1. dt n1 vmb vbi dt n1, p-acp p-acp dt js n1;
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17853
an Accuser, but one who is instant and urgent and will not be answered; like a Serpent, but more crafty than the Serpent;an Accuser, but one who is instant and urgent and will not be answered; like a Serpent, but more crafty than the Serpent;
dt n1, p-acp pi r-crq vbz j-jn cc j cc vmb xx vbi vvn; av-j dt n1, p-acp av-dc j cs dt n1;
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17854
like a Lion, but more fierce a great deal and devouring than the beast. In omnibus veritas imaginem antecedit;
like a lion, but more fierce a great deal and devouring than the beast. In omnibus veritas imaginem antecedit;
av-j dt n1, p-acp av-dc j dt j n1 cc vvg cs dt n1. p-acp fw-la fw-la fw-la fw-la;
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17855
The Truth is alwaies before and beyond the image which shews it.
The Truth is always before and beyond the image which shows it.
dt n1 vbz av a-acp cc p-acp dt n1 r-crq vvz pn31.
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17856
All which may teach us to stand upon our guard, to look about us, as the Father speaks, mille oculis, with a thousand eyes;
All which may teach us to stand upon our guard, to look about us, as the Father speaks, mille oculis, with a thousand eyes;
av-d r-crq vmb vvi pno12 pc-acp vvi p-acp po12 n1, pc-acp vvi p-acp pno12, c-acp dt n1 vvz, fw-la fw-la, p-acp dt crd n2;
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17857
to be strong in the faith, that we may contemn this Adversary; to keep the innocency of the Dove;
to be strong in the faith, that we may contemn this Adversary; to keep the innocency of the Dove;
pc-acp vbi j p-acp dt n1, cst pns12 vmb vvi d n1; pc-acp vvi dt n1 pp-f dt n1;
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17858
to shut-up the mouth of this Calumniator; and to have the wisdom of the Serpent, that we may be wise unto salvation,
to shutup the Mouth of this Calumniator; and to have the Wisdom of the Serpent, that we may be wise unto salvation,
p-acp j dt n1 pp-f d n1; cc pc-acp vhi dt n1 pp-f dt n1, cst pns12 vmb vbi j p-acp n1,
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17859
and defeat all his plots and enterprises;
and defeat all his plots and enterprises;
cc vvi d po31 n2 cc n2;
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17860
and to put-on that Christian fortitude and resolution which may deliver us out of the mouth of this Lion: that though he be a Serpent, he may but flatter;
and to put-on that Christian fortitude and resolution which may deliver us out of the Mouth of this lion: that though he be a Serpent, he may but flatter;
cc pc-acp zz cst njp n1 cc n1 r-crq vmb vvi pno12 av pp-f dt n1 pp-f d n1: cst cs pns31 vbb dt n1, pns31 vmb p-acp vvi;
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17861
and though he be a Lion, he may but roar;
and though he be a lion, he may but roar;
cc cs pns31 vbb dt n1, pns31 vmb p-acp vvi;
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17862
that so at last we may triumph over this Evil, this Wicked one, this malicious Enemy,
that so At last we may triumph over this Evil, this Wicked one, this malicious Enemy,
cst av p-acp ord pns12 vmb vvi p-acp d j-jn, d j pi, d j n1,
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17863
and tread him under our feet.
and tread him under our feet.
cc vvi pno31 p-acp po12 n2.
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17864
We shave shut up and concluded all evil in him who is the Father of Evil. We have considered him as an Enemy to mankind, and Why he is so.
We shave shut up and concluded all evil in him who is the Father of Evil. We have considered him as an Enemy to mankind, and Why he is so.
pns12 vvb vvn a-acp cc vvn d j-jn p-acp pno31 r-crq vbz dt n1 pp-f np1 pns12 vhb vvn pno31 p-acp dt n1 p-acp n1, cc c-crq pns31 vbz av.
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17865
We descend now to discover some Stratagems of his, which he useth to bring his enterprises to pass, by which he leads us through the wayes of Truth into error,
We descend now to discover Some Stratagems of his, which he uses to bring his enterprises to pass, by which he leads us through the ways of Truth into error,
pns12 vvb av pc-acp vvi d n2 pp-f png31, r-crq pns31 vvz pc-acp vvi po31 n2 pc-acp vvi, p-acp r-crq pns31 vvz pno12 p-acp dt n2 pp-f n1 p-acp n1,
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17866
and by Virtue it self to those vices which will make us like unto him. And here we have a large field to walk in:
and by Virtue it self to those vices which will make us like unto him. And Here we have a large field to walk in:
cc p-acp n1 pn31 n1 p-acp d n2 r-crq vmb vvi pno12 av-j p-acp pno31. cc av pns12 vhb dt j n1 pc-acp vvi p-acp:
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17867
And should we follow those who have gone before us in this way we might run our selves out of breath.
And should we follow those who have gone before us in this Way we might run our selves out of breath.
cc vmd pns12 vvi d r-crq vhb vvn p-acp pno12 p-acp d n1 pns12 vmd vvi po12 n2 av pp-f n1.
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17868
Gerson hath writ a Tract of purpose De diversis Diaboli Tentationibus, Of divers Tentations of the Devil, by which he instills his poyson into our hearts.
Gerson hath writ a Tract of purpose De diversis Diaboli Tentationibus, Of diverse Tentations of the devil, by which he instills his poison into our hearts.
np1 vhz vvn dt n1 pp-f n1 fw-fr fw-la np1 fw-la, pp-f j n2 pp-f dt n1, p-acp r-crq pns31 vvz po31 n1 p-acp po12 n2.
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17869
Many he hath numbred-up to our hands; and he might have brought us twice as many more.
Many he hath numbred-up to our hands; and he might have brought us twice as many more.
av-d pns31 vhz j p-acp po12 n2; cc pns31 vmd vhi vvn pno12 av p-acp d dc.
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17870
We shall make choice of those which most commonly abuse us, because they are less observable.
We shall make choice of those which most commonly abuse us, Because they Are less observable.
pns12 vmb vvi n1 pp-f d r-crq av-ds av-j vvi pno12, c-acp pns32 vbr av-dc j.
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17871
For what the Orator speaks of Tempests may be truly said of the Devils Tentations; Saepe certo aliquo coeli signo;
For what the Orator speaks of Tempests may be truly said of the Devils Tentations; Saepe certo Aliquo coeli Sign;
p-acp r-crq dt n1 vvz pp-f n2 vmb vbi av-j vvn pp-f dt ng1 n2; fw-la fw-la fw-la fw-la fw-la;
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17872
saepe ex improviso, nulla ex certâ ratione, obscurâ aliquâ causâ commoventur; saepe ex improviso, nulla ex certâ ratione, obscurâ aliquâ causâ commoventur;
fw-la fw-la n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
(55) sermon (DIV1)
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17873
Sometimes we have some certain indications of them from certain signs in the heavens, sometimes they are raised on a sudden from some obscure and hidden cause,
Sometime we have Some certain indications of them from certain Signs in the heavens, sometime they Are raised on a sudden from Some Obscure and hidden cause,
av pns12 vhb d j n2 pp-f pno32 p-acp j n2 p-acp dt n2, av pns32 vbr vvn p-acp dt j p-acp d j cc j-vvn n1,
(55) sermon (DIV1)
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17874
nor can we give any reason of them. So some tentations are gross and palpable, some more secret and invisible.
nor can we give any reason of them. So Some tentations Are gross and palpable, Some more secret and invisible.
ccx vmb pns12 vvi d n1 pp-f pno32. av d n2 vbr j cc j, d dc j-jn cc j.
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17875
But as the Magicians, when they saw the Lice, presently cryed out, This is the finger of God:
But as the Magicians, when they saw the Lice, presently cried out, This is the finger of God:
cc-acp c-acp dt n2, c-crq pns32 vvd dt n1, av-j vvd av, d vbz dt n1 pp-f np1:
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17876
so when we see the effects of these Tentations, that swarm of sins which they produce, we cannot be so blind as not to discover and confess that the finger,
so when we see the effects of these Tentations, that swarm of Sins which they produce, we cannot be so blind as not to discover and confess that the finger,
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17877
or rather the claw, of the Devil is in them.
or rather the claw, of the devil is in them.
cc av-c dt n1, pp-f dt n1 vbz p-acp pno32.
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17878
For let him put-on what shape he please, let him begin how he will, NONLATINALPHABET, saith Nazianzene, he alwayes ends in evil.
For let him put-on what shape he please, let him begin how he will,, Says Nazianzene, he always ends in evil.
p-acp vvb pno31 zz r-crq n1 pns31 vvb, vvb pno31 vvi c-crq pns31 vmb,, vvz np1, pns31 av vvz p-acp j-jn.
(55) sermon (DIV1)
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17880
and being NONLATINALPHABET, as Basil calls him, that great and invisible Sophister of the world, he makes use of those means to bring them in which are in their own nature preservatives against them, turneth our antidote into poyson,
and being, as Basil calls him, that great and invisible Sophister of the world, he makes use of those means to bring them in which Are in their own nature preservatives against them, turns our antidote into poison,
cc vbg, c-acp np1 vvz pno31, cst j cc j n1 pp-f dt n1, pns31 vvz n1 pp-f d n2 pc-acp vvi pno32 p-acp r-crq vbr p-acp po32 d n1 n2 p-acp pno32, vvz po12 n1 p-acp n1,
(55) sermon (DIV1)
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17881
and our very light into darkness, and so cunningly leads us on in the way to destruction as withal to perswade us that we are making haste to meet with Truth and Happiness.
and our very Light into darkness, and so cunningly leads us on in the Way to destruction as withal to persuade us that we Are making haste to meet with Truth and Happiness.
cc po12 j n1 p-acp n1, cc av av-jn vvz pno12 p-acp p-acp dt n1 p-acp n1 c-acp av pc-acp vvi pno12 d pns12 vbr vvg n1 pc-acp vvi p-acp n1 cc n1.
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17882
Nor can we think that this proceeds meerly from the corruption of our nature or from some predominant humor in us, which may sway and bow us down from the check and command of Reason.
Nor can we think that this proceeds merely from the corruption of our nature or from Some predominant humour in us, which may sway and bow us down from the check and command of Reason.
ccx vmb pns12 vvi cst d vvz av-j p-acp dt n1 pp-f po12 n1 cc p-acp d j n1 p-acp pno12, r-crq vmb vvi cc vvb pno12 a-acp p-acp dt n1 cc n1 pp-f n1.
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For to a reasonable man it is a kind of tentation not to believe that any should be forc't thus far from themselves, as to forget their Reason.
For to a reasonable man it is a kind of tentation not to believe that any should be forced thus Far from themselves, as to forget their Reason.
p-acp p-acp dt j n1 pn31 vbz dt n1 pp-f n1 xx pc-acp vvi cst d vmd vbi vvn av av-j p-acp px32, c-acp pc-acp vvi po32 n1.
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17884
But admiscet se malitiae Angelus, & totius erroris artifex;
But admiscet se malitiae Angelus, & totius Error artifex;
p-acp fw-la fw-la fw-la np1, cc fw-la fw-la fw-la;
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17885
that evil and malitious Angel, that forger of all error, joyns and mingleth himself with our temper and inclination.
that evil and malicious Angel, that forger of all error, joins and mingleth himself with our temper and inclination.
cst j-jn cc j n1, cst n1 pp-f d n1, vvz cc vvz px31 p-acp po12 n1 cc n1.
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17886
Fallitur, & fallit, & depravatus errorem pravitatis infundit. Fallitur, & Falls, & depravatus errorem pravitatis infundit.
fw-la, cc vvi, cc fw-la fw-la fw-la n1.
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17887
His Pride deceived him, and his Malice makes him the father of lyes, and so he transforms himself into an Angel of light, to make us like unto himself, the children of darkness and error.
His Pride deceived him, and his Malice makes him the father of lies, and so he transforms himself into an Angel of Light, to make us like unto himself, the children of darkness and error.
po31 n1 vvd pno31, cc po31 n1 vvz pno31 dt n1 pp-f n2, cc av pns31 vvz px31 p-acp dt n1 pp-f n1, pc-acp vvi pno12 av-j p-acp px31, dt n2 pp-f n1 cc n1.
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St. Paul calls these his tentations NONLATINALPHABET, Which St. Ambrose interprets ASTUTIAS, deceits; Sedulius, VERSUTIAS, wiles and shiftings; Tertullian, INJECTIONES, injections, or casting of snares;
Saint Paul calls these his tentations, Which Saint Ambrose interprets ASTUTIAS, Deceits; Sedulius, VERSUTIAS, wiles and shiftings; Tertullian, INJECTIONES, injections, or casting of snares;
n1 np1 vvz d po31 n2, r-crq n1 np1 vvz np1, n2; np1, np1, n2 cc n2-vvg; np1, fw-la, n2, cc vvg pp-f n2;
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and Erasmus, COGITATIONES, crafty thoughts, by which he pretends one thing, and intends another:
and Erasmus, COGITATIONS, crafty thoughts, by which he pretends one thing, and intends Another:
cc np1, np1, j n2, p-acp r-crq pns31 vvz crd n1, cc vvz j-jn:
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as we commonly say of a subtile and deceitful man that he is full of thoughts, thinking to please, and thinking to hurt;
as we commonly say of a subtle and deceitful man that he is full of thoughts, thinking to please, and thinking to hurt;
c-acp pns12 av-j vvb pp-f dt j cc j n1 cst pns31 vbz j pp-f n2, vvg pc-acp vvi, cc vvg pc-acp vvi;
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17891
and studying so to please that he may hurt.
and studying so to please that he may hurt.
cc vvg av pc-acp vvi cst pns31 vmb vvi.
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17892
You may take St. Pauls instance, where the Corinthians, to uphold the severity of their Discipline, had almost forgot their Christianity, Charity, and Compassion;
You may take Saint Paul's instance, where the Corinthians, to uphold the severity of their Discipline, had almost forgotten their Christianity, Charity, and Compassion;
pn22 vmb vvi n1 npg1 n1, c-crq dt njp2, pc-acp vvi dt n1 pp-f po32 n1, vhd av vvn po32 n1, n1, cc n1;
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17893
and to defend one good duty, had endangered another;
and to defend one good duty, had endangered Another;
cc pc-acp vvi crd j n1, vhd vvn j-jn;
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17894
and were so severe to the incestuous excommunicate person that they had almost swallowed him up, the Apostle tells them that,
and were so severe to the incestuous excommunicate person that they had almost swallowed him up, the Apostle tells them that,
cc vbdr av j p-acp dt j j n1 cst pns32 vhd av vvd pno31 a-acp, dt n1 vvz pno32 d,
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17895
if they thus proceeded, Satan would gain an advantage over them.
if they thus proceeded, Satan would gain an advantage over them.
cs pns32 av vvd, np1 vmd vvi dt n1 p-acp pno32.
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For most plain it was that this was one of his devices. Tertullian will tell us, Invenit quomodo nos boni sectationibus perdat;
For most plain it was that this was one of his devices. Tertullian will tell us, Invenit quomodo nos boni sectationibus perdat;
p-acp ds j pn31 vbds cst d vbds pi pp-f po31 n2. np1 vmb vvi pno12, fw-la fw-la fw-la fw-la fw-la fw-la;
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& nihil apud eum refert alios luxuriâ, alios continentiâ occidere; & nihil apud Eum refert Alioth luxuriâ, Alioth continentiâ occidere;
cc fw-la fw-la fw-la fw-la n2 fw-la, n2 fw-la fw-la;
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17898
The Devil knows how to throw us on the ground even in our hottest pursuit of that which is good:
The devil knows how to throw us on the ground even in our hottest pursuit of that which is good:
dt n1 vvz c-crq pc-acp vvi pno12 p-acp dt n1 av p-acp po12 js n1 pp-f d r-crq vbz j:
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He destroys some with luxury and wantonness, others with continence; some with too much remissness and flackness in discipline, others with too much severity:
He Destroys Some with luxury and wantonness, Others with continence; Some with too much remissness and flackness in discipline, Others with too much severity:
pns31 vvz d p-acp n1 cc n1, n2-jn p-acp n1; d p-acp av d n1 cc n1 p-acp n1, n2-jn p-acp av d n1:
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17900
And when we follow close and run after one virtue, he so works it many times that we leave another behind us as saving and necessary as that.
And when we follow close and run After one virtue, he so works it many times that we leave Another behind us as Saving and necessary as that.
cc c-crq pns12 vvb av-j cc vvi p-acp crd n1, pns31 av vvz pn31 d n2 cst pns12 vvb j-jn p-acp pno12 p-acp vvg cc j c-acp d.
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17901
Thus doth he NONLATINALPHABET, come about us, hunt and search-out the occasions and opportunities to draw us to evil from goodness it self.
Thus does he, come about us, hunt and search-out the occasions and opportunities to draw us to evil from Goodness it self.
av vdz pns31, vvb p-acp pno12, vvb cc j dt n2 cc n2 pc-acp vvi pno12 pc-acp j-jn p-acp n1 pn31 n1.
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17902
Omnia obumbrat lenociniis; He shadows over evil with some colourable good.Omnia obumbrat lenociniis; He shadows over evil with Some colourable good.
fw-la fw-la fw-la; pns31 n2 p-acp j-jn p-acp d j j.
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When he sells his wares and commodities, he doth not disclose what vice and imperfection they have:
When he sells his wares and commodities, he does not disclose what vice and imperfection they have:
c-crq pns31 vvz po31 n2 cc n2, pns31 vdz xx vvi r-crq n1 cc n1 pns32 vhb:
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he doth not proclaim, as there was a law in Rome, Pestilentem domum vendo, I sell an infectious house.
he does not proclaim, as there was a law in Room, Pestilentem domum vendo, I fell an infectious house.
pns31 vdz xx vvi, c-acp pc-acp vbds dt n1 p-acp n1, fw-la fw-la fw-la, pns11 vvb dt j n1.
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17905
He doth not let us know that this our Thrift is Covetousness; this our irregular Zeal, Madness; this our Assurance, Presumption;
He does not let us know that this our Thrift is Covetousness; this our irregular Zeal, Madness; this our Assurance, Presumption;
pns31 vdz xx vvi pno12 vvi cst d po12 n1 vbz n1; d po12 j n1, n1; d po12 n1, n1;
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17906
but with the beauty of the one covers over the deformity of the other, and makes Thrift a provocation to covetousness;
but with the beauty of the one covers over the deformity of the other, and makes Thrift a provocation to covetousness;
cc-acp p-acp dt n1 pp-f dt crd n2 p-acp dt n1 pp-f dt n-jn, cc vvz n1 dt n1 p-acp n1;
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17907
Zeal, an abettor and patron of faction;
Zeal, an abettor and patron of faction;
n1, dt n1 cc n1 pp-f n1;
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17908
and our duty to make our election sure, a kind of motive and inducement to perswade us it is so.
and our duty to make our election sure, a kind of motive and inducement to persuade us it is so.
cc po12 n1 pc-acp vvi po12 n1 j, dt n1 pp-f n1 cc n1 pc-acp vvi pno12 pn31 vbz av.
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17909
And this his art and method is observable both in the errors of our Understanding and in those of our Will, both in our Doctrine and Conversation.
And this his art and method is observable both in the errors of our Understanding and in those of our Will, both in our Doctrine and Conversation.
cc d po31 n1 cc n1 vbz j av-d p-acp dt n2 pp-f po12 n1 cc p-acp d pp-f po12 n1, av-d p-acp po12 n1 cc n1.
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17910
And first, what monstrous errors have been embraced in the Christian Church? what ground have they got? how many ages have they passed as current coin, which,
And First, what monstrous errors have been embraced in the Christian Church? what ground have they god? how many ages have they passed as current coin, which,
cc ord, r-crq j n2 vhb vbn vvn p-acp dt njp n1? q-crq n1 vhb pns32 vvn? q-crq d n2 vhb pns32 vvn p-acp j n1, r-crq,
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17911
if you look nearer upon them, have no other image nor superscription but his who is the Father of lyes? who is well skill'd veritatem veritate concutere, to shake and abolish one truth with another.
if you look nearer upon them, have no other image nor superscription but his who is the Father of lies? who is well skilled veritatem veritate concutere, to shake and Abolah one truth with Another.
cs pn22 vvb av-jc p-acp pno32, vhb dx j-jn n1 ccx n1 p-acp po31 zz vbz dt n1 pp-f n2? q-crq vbz av j fw-la fw-la fw-la, pc-acp vvi cc vvi crd n1 p-acp j-jn.
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17912
I will not urge the proposing doubtful things as certain, and building up those opinions for articles of Faith which have no basis or foundation in Scripture.
I will not urge the proposing doubtful things as certain, and building up those opinions for Articles of Faith which have no basis or Foundation in Scripture.
pns11 vmb xx vvi dt vvg j n2 p-acp j, cc vvg a-acp d n2 p-acp n2 pp-f n1 r-crq vhb dx n1 cc n1 p-acp n1.
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17913
I will not speak of adding to the rule either by way of gloss or supply.
I will not speak of adding to the Rule either by Way of gloss or supply.
pns11 vmb xx vvi pp-f vvg p-acp dt n1 av-d p-acp n1 pp-f n1 cc n1.
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17914
I will not complain with the Father, Latè quaeruntur incarta, latius disputantur obscura, that those things which are uncertain are with great curiosity searcht into,
I will not complain with the Father, Latè quaeruntur incarta, Latius disputantur Obscure, that those things which Are uncertain Are with great curiosity searched into,
pns11 vmb xx vvi p-acp dt n1, fw-fr fw-la fw-la, n2 fw-la fw-la, cst d n2 r-crq vbr j vbr p-acp j n1 vvn p-acp,
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17915
and those which are dark and obscure, for any light we have past finding out, are the subject of every discourse,
and those which Are dark and Obscure, for any Light we have passed finding out, Are the Subject of every discourse,
cc d r-crq vbr j cc j, c-acp d n1 pns12 vhb vvn vvg av, vbr dt n-jn pp-f d n1,
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17916
and have set mens pens and tongues a working:
and have Set men's pens and tongues a working:
cc vhb vvn ng2 n2 cc n2 dt n-vvg:
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17917
Although even this Curiosity is from the Evil one, which is alwayes as far from Knowledge as it is eager to enquire,
Although even this Curiosity is from the Evil one, which is always as Far from Knowledge as it is eager to inquire,
cs av d n1 vbz p-acp dt j-jn crd, r-crq vbz av c-acp av-j p-acp n1 c-acp pn31 vbz j pc-acp vvi,
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17977
how will he observe it in matters of greater moment and difficulty? He that cannot check a thought,
how will he observe it in matters of greater moment and difficulty? He that cannot check a Thought,
q-crq vmb pns31 vvi pn31 p-acp n2 pp-f jc n1 cc n1? pns31 cst vmbx vvi dt n1,
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17918
and seeks for that which cannot be sound, and so passeth by those certa in paucis, as Tertullian saith, that which lyes naked and open in our way;
and seeks for that which cannot be found, and so passes by those certam in paucis, as Tertullian Says, that which lies naked and open in our Way;
cc vvz p-acp d r-crq vmbx vbi j, cc av vvz p-acp d n1 p-acp fw-la, p-acp np1 vvz, cst r-crq vvz j cc j p-acp po12 n1;
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17919
seeks for many things, and so neglects those few which are necessary.
seeks for many things, and so neglects those few which Are necessary.
vvz p-acp d n2, cc av vvz d d r-crq vbr j.
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17920
For the Devil in this is like the Lapwing, which flutters and is most busie and hovers over that place which is most remote from its nest.
For the devil in this is like the Lapwing, which flutters and is most busy and hovers over that place which is most remote from its nest.
p-acp dt n1 p-acp d vbz av-j dt n1, r-crq n2 cc vbz av-ds j cc vvz p-acp d n1 r-crq vbz av-ds j p-acp po31 n1.
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17921
He cryes, Here is Christ, and, there is Christ; Here the truth is to be found, and, There it is to be found, where no sign of footstep, not the least shadow of it appears. I will not mention these.
He cries, Here is christ, and, there is christ; Here the truth is to be found, and, There it is to be found, where no Signen of footstep, not the least shadow of it appears. I will not mention these.
pns31 vvz, av vbz np1, cc, a-acp vbz np1; av dt n1 vbz pc-acp vbi vvn, cc, a-acp pn31 vbz pc-acp vbi vvn, c-crq dx n1 pp-f n1, xx dt ds n1 pp-f pn31 vvz. pns11 vmb xx vvi d.
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17922
That which hath made Error a God, to reign and rule amongst men, by the Devils chymistry hath been attracted and wrought out of the Truth it self.
That which hath made Error a God, to Reign and Rule among men, by the Devils chemistry hath been attracted and wrought out of the Truth it self.
d r-crq vhz vvn n1 dt np1, pc-acp vvi cc vvi p-acp n2, p-acp dt ng1 n1 vhz vbn vvd cc vvd av pp-f dt n1 pn31 n1.
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17923
That worship is due unto God is not only a fundamental truth in Divinity, but a principle in Nature: and here it should rest.That worship is due unto God is not only a fundamental truth in Divinity, but a principle in Nature: and Here it should rest.
cst n1 vbz j-jn p-acp np1 vbz xx av-j dt j n1 p-acp n1, cc-acp dt n1 p-acp n1: cc av pn31 vmd vvi.
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17924
But by the policie of Satan it hath been drawn to his Saints, to Pictures, to Statues, to the Cross of Christ,
But by the policy of Satan it hath been drawn to his Saints, to Pictures, to Statues, to the Cross of christ,
p-acp p-acp dt n1 pp-f np1 pn31 vhz vbn vvn p-acp po31 n2, p-acp n2, p-acp n2, p-acp dt n1 pp-f np1,
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17925
nay, to the very Representation of it:
nay, to the very Representation of it:
uh-x, p-acp dt j n1 pp-f pn31:
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17926
And men have learnt sub nomine religionis famulari errori, as the Fathers in the third Councel of Toledo speak of the people of Spain, to submit and wait upon Error under the habit of Religion and the name of Catholick and Orthodox.
And men have learned sub nomine Religion famulari errori, as the Father's in the third Council of Toledo speak of the people of Spain, to submit and wait upon Error under the habit of Religion and the name of Catholic and Orthodox.
cc n2 vhb vvn fw-la fw-la fw-la fw-la fw-la, p-acp dt n2 p-acp dt ord n1 pp-f np1 vvi pp-f dt n1 pp-f np1, pc-acp vvi cc vvi p-acp n1 p-acp dt n1 pp-f n1 cc dt n1 pp-f njp cc n1.
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17927
Again, if we look into the world, we shall find that nothing deceives men more, nothing doth more mischief amongst men then the thought that those things must needs please God which we do with a good mind,
Again, if we look into the world, we shall find that nothing deceives men more, nothing does more mischief among men then the Thought that those things must needs please God which we do with a good mind,
av, cs pns12 vvb p-acp dt n1, pns12 vmb vvi cst pix vvz n2 av-dc, pix vdz av-dc n1 p-acp n2 cs dt n1 cst d n2 vmb av vvi np1 r-crq pns12 vdb p-acp dt j n1,
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17928
and with an ardent affection and zeal and love to Religion.
and with an Ardent affection and zeal and love to Religion.
cc p-acp dt j n1 cc n1 cc n1 p-acp n1.
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17929
This guilds over Murder and Covertousness and Idolatry and Sedition, and all those evils which rent and wound the Church of Christ,
This guilds over Murder and Covertousness and Idolatry and Sedition, and all those evils which rend and wound the Church of christ,
np1 vvz p-acp n1 cc n1 cc n1 cc n1, cc d d n2-jn r-crq n1 cc vvi dt n1 pp-f np1,
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17930
and many times pull Common-wealths in pieces.
and many times pull Commonwealths in Pieces.
cc d n2 vvb n2 p-acp n2.
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17931
Murder hath no voice, Covetousness is no sin, Faction is zeal for the Lord of Hosts.
Murder hath no voice, Covetousness is no since, Faction is zeal for the Lord of Hosts.
n1 vhz dx n1, n1 vbz dx n1, n1 vbz n1 p-acp dt n1 pp-f n2.
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17932
If we can comfort our selues that we mean well, and have set up the glory of God in our phansie only as a mark,
If we can Comfort our selves that we mean well, and have Set up the glory of God in our fancy only as a mark,
cs pns12 vmb vvi po12 n2 cst pns12 vvb av, cc vhb vvn a-acp dt n1 pp-f np1 p-acp po12 n1 av-j p-acp dt n1,
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17933
and when we cast an eye upon that, with Jehu we drive on furiously. We steal an ox to make a sacrifice;
and when we cast an eye upon that, with Jehu we drive on furiously. We steal an ox to make a sacrifice;
cc c-crq pns12 vvd dt n1 p-acp d, p-acp np1 pns12 vvb a-acp av-j. pns12 vvb dt n1 pc-acp vvi dt n1;
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17934
we grind the face of the poor, that we may afterwards build an Hospital;
we grind the face of the poor, that we may afterwards built an Hospital;
pns12 vvb dt n1 pp-f dt j, cst pns12 vmb av vvi dt n1;
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17935
and are very wicked all the dayes of our life, that we may leave some sign of our good meaning when we are dead.
and Are very wicked all the days of our life, that we may leave Some Signen of our good meaning when we Are dead.
cc vbr av j d dt n2 pp-f po12 n1, cst pns12 vmb vvi d n1 pp-f po12 j n1 c-crq pns12 vbr j.
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17936
And this is but a sophisme, a cheat put upon us by the Deceiver.
And this is but a sophism, a cheat put upon us by the Deceiver.
cc d vbz p-acp dt n1, dt n1 vvd p-acp pno12 p-acp dt n1.
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17937
For though an evil intention will make an action evil, yet a good one will not make an evil action good.
For though an evil intention will make an actium evil, yet a good one will not make an evil actium good.
p-acp cs dt j-jn n1 vmb vvi dt n1 j-jn, av dt j pi vmb xx vvi dt j-jn n1 j.
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17938
NONLATINALPHABET. Bonum ex causâ integra. There must be a concurrence of all requisites to render an action or a person good,
. Bonum ex causâ Whole. There must be a concurrence of all requisites to render an actium or a person good,
. fw-la fw-la fw-la fw-la. a-acp vmb vbi dt n1 pp-f d n2-j pc-acp vvi dt n1 cc dt n1 j,
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17939
but the absence of any one serveth to denominate them evil. A bad action then and a good intention cannot well be joyned together.
but the absence of any one serves to denominate them evil. A bad actium then and a good intention cannot well be joined together.
cc-acp dt n1 pp-f d pi vvz pc-acp vvi pno32 j-jn. dt j n1 av cc dt j n1 vmbx av vbi vvn av.
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17940
And as ill will the Profession of Christ and a profane life; the Christian and the Knave, sort together;
And as ill will the Profession of christ and a profane life; the Christian and the Knave, sort together;
cc c-acp n-jn vmb dt n1 pp-f np1 cc dt j n1; dt njp cc dt n1, n1 av;
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17941
the one commanding as a Law and prohibition against the other, and the Christian being as a judge to condemn the Knave:
the one commanding as a Law and prohibition against the other, and the Christian being as a judge to condemn the Knave:
dt pi vvg p-acp dt n1 cc n1 p-acp dt n-jn, cc dt njp vbg p-acp dt n1 pc-acp vvi dt n1:
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17942
And yet the Devils art it is to make them friends, and bring them together. Though we do those things which strike at the very life and soul of Christianity,
And yet the Devils art it is to make them Friends, and bring them together. Though we do those things which strike At the very life and soul of Christianity,
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yet we perswade our selves we are good Christians. Though we thirst after bloud, and suck-in the world;
yet we persuade our selves we Are good Christians. Though we thirst After blood, and suck-in the world;
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though we cheat our neighbour as cunningly as the Devil doth us; though we breath nothing but revenge, and speak nothing but swords;
though we cheat our neighbour as cunningly as the devil does us; though we breath nothing but revenge, and speak nothing but swords;
cs pns12 vvi po12 n1 c-acp av-jn c-acp dt n1 vdz pno12; cs pns12 vvb pix cc-acp n1, cc vvb pix cc-acp n2;
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though we know no language but that of the Horsleach, Give, Give; though, as Tertullian spake of the heathen Gods, there be many honester men in hell than our selves;
though we know no language but that of the Horse-leech, Give, Give; though, as Tertullian spoke of the heathen God's, there be many Honester men in hell than our selves;
cs pns12 vvb dx n1 p-acp d pp-f dt n1, vvb, vvb; a-acp, c-acp np1 vvd pp-f dt j-jn n2, pc-acp vbi d jc n2 p-acp n1 cs po12 n2;
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yet we are Saints, and we alone.
yet we Are Saints, and we alone.
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We have made Grace, not the helper, but the abolisher of Nature, and placed it not above Reason, but against it;
We have made Grace, not the helper, but the abolisher of Nature, and placed it not above Reason, but against it;
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we are so full of Grace that we have lost our Honesty; our tongues are set on fire by hell;
we Are so full of Grace that we have lost our Honesty; our tongues Are Set on fire by hell;
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and yet Anathema to that Angel who shall speak against us. And this is our composition and medley;
and yet Anathema to that Angel who shall speak against us. And this is our composition and medley;
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as if you should bind a Sermon and a Play-book together.
as if you should bind a Sermon and a Playbook together.
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There is another fallacie of Satan yet, fallacia Divisionis, by which we divide and separate those things which should be joyned together,
There is Another fallacy of Satan yet, Fallacy Divisionis, by which we divide and separate those things which should be joined together,
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as Faith and Good works, Hearing and Doing, Knowledge and Practice.
as Faith and Good works, Hearing and Doing, Knowledge and Practice.
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And these two, though they seem to stand at distance, and be opposite one to the other, yet they alwayes meet.
And these two, though they seem to stand At distance, and be opposite one to the other, yet they always meet.
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For he that is ready to joyn those things which he should separate and keep asunder, will be as active to separate those things which God hath put together.
For he that is ready to join those things which he should separate and keep asunder, will be as active to separate those things which God hath put together.
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We are hearers of the word, but hearers only; the only, that makes a division.
We Are hearers of the word, but hearers only; the only, that makes a division.
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We have faith, that we have, by which we are able to remove mountains, even all our sins, out of our way:
We have faith, that we have, by which we Are able to remove Mountains, even all our Sins, out of our Way:
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but where is that Meekness, that Humility, that Piety, which should demonstrate our Faith, and conclude that we are Christians? Certainty of salvation we all challenge,
but where is that Meekness, that Humility, that Piety, which should demonstrate our Faith, and conclude that we Are Christians? Certainty of salvation we all challenge,
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For if I be in his hands, though the World frown, and the Devil rage,
For if I be in his hands, though the World frown, and the devil rage,
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but we give little diligence to make our election sure. Faith may seem to be as easie a duty as Hearing, which begets it;
but we give little diligence to make our election sure. Faith may seem to be as easy a duty as Hearing, which begets it;
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and to apply the merits of our Saviour and the promises of the Gospel, as easie as a Thought, the work of the brain and phansie:
and to apply the merits of our Saviour and the promises of the Gospel, as easy as a Thought, the work of the brain and fancy:
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for who may not conceive and say to himself that Christ is his God and his Lord? Even this is one of Satans tentations, to bring in the Application of Christs merits before Repentance from dead works.
for who may not conceive and say to himself that christ is his God and his Lord? Even this is one of Satan tentations, to bring in the Application of Christ merits before Repentance from dead works.
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By this craft and subtilty it is that we thus hover aloft on the wing of contemplation, that we so lose our selves in one duty that we do not appear in the other, not descend to work-out our salvation, and busie our selves in those actions upon the performance of which the Promises will apply themselves,
By this craft and subtlety it is that we thus hover aloft on the wing of contemplation, that we so loose our selves in one duty that we do not appear in the other, not descend to workout our salvation, and busy our selves in those actions upon the performance of which the Promises will apply themselves,
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and Christ present himself unto us in his full beauty, that we may taste how gracious he is,
and christ present himself unto us in his full beauty, that we may taste how gracious he is,
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and with comfort feel him to be our Lord and our God.
and with Comfort feel him to be our Lord and our God.
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And therefore, to resolve this fallacy, we must be solicitous to preserve these duties in integrita•e totâ & solida, solid and entire.
And Therefore, to resolve this fallacy, we must be solicitous to preserve these duties in integrita•e totâ & Solid, solid and entire.
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For he that hath one without the other hath in effect neither. Valde singula virtus destituitur, si non una alii virtus virtuti suffragetur;
For he that hath one without the other hath in Effect neither. Valde singula virtus destituitur, si non una alii virtus virtuti suffragetur;
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Every virtue is naked and desolate, if it have not the company and aid of all.
Every virtue is naked and desolate, if it have not the company and aid of all.
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What is my Hearing, if I be dead to Good works? What is my Faith,
What is my Hearing, if I be dead to Good works? What is my Faith,
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if Malice make me worse then an Infidel? What is my Assurance, if Unrepentance cancel it? Therefore those things which God hath joyned together, let no man put asunder.
if Malice make me Worse then an Infidel? What is my Assurance, if Unrepentance cancel it? Therefore those things which God hath joined together, let no man put asunder.
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I will but mention one Stratagem more, and so conclude.
I will but mention one Stratagem more, and so conclude.
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It is the Devils policy, when he cannot throw us into Hell at once, to bring us on by degrees,
It is the Devils policy, when he cannot throw us into Hell At once, to bring us on by Degrees,
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and by lesser sins to make way and passage for those of the greatest magnitude.
and by lesser Sins to make Way and passage for those of the greatest magnitude.
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This is a fallacy, saith Aristotle in his Politicks, to think that, if the particulars be small, the sum will be so:
This is a fallacy, Says Aristotle in his Politics, to think that, if the particulars be small, the sum will be so:
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NONLATINALPHABET, Great is not small, because it consists of many littles. The Philosopher tells us, Small expenses, if frequent, overthrow a family.
, Great is not small, Because it consists of many littles. The Philosopher tells us, Small expenses, if frequent, overthrow a family.
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And Demosthenes, in his fourth Philippick, saith that that neglect which endangers a Common-wealth is not seen in particular actions and miscarriages,
And Demosthenes, in his fourth Philippick, Says that that neglect which endangers a Commonwealth is not seen in particular actions and miscarriages,
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but NONLATINALPHABET, in the conclusion and event at last.
but, in the conclusion and event At last.
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Qui legem in minimis contemserit, quomodo in magnis tenebit? He that contemns the Law in matters of less,Qui legem in minimis contemserit, quomodo in magnis tenebit? He that contemns the Law in matters of less,
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The truth of this I know not.
The truth of this I know not.
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how will he bridle his tongue? He that will transgress for a morsel of bread, what a villain would he be to purchase a Lordship? It will be good wisdom therefore,
how will he bridle his tongue? He that will transgress for a morsel of bred, what a villain would he be to purchase a Lordship? It will be good Wisdom Therefore,
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as we behold the finger of God and his Omnipotency not only in the heavens, the Sun and the Moon and the Stars,
as we behold the finger of God and his Omnipotency not only in the heavens, the Sun and the Moon and the Stars,
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but in the lesser creatures, in the Emmet, and in the Plants of the earth, so also to discover the Devils craft and policy not only in Murder and Adultery,
but in the lesser creatures, in the Emmet, and in the Plants of the earth, so also to discover the Devils craft and policy not only in Murder and Adultery,
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and the like, but in an idle Word and a wandring Thought;
and the like, but in an idle Word and a wandering Thought;
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NONLATINALPHABET, to punish the very beginnings of Sin, and to be afraid of the cloud when it is no bigger than a mans hand. These are NONLATINALPHABET, the Devils machinations, his treble false doors, by which he may slip-out and return again unseen.
, to Punish the very beginnings of since, and to be afraid of the cloud when it is no bigger than a men hand. These Are, the Devils machinations, his triple false doors, by which he may slip-out and return again unseen.
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These are devises by which that great Architect of fraud and deceit doth ensnare our souls and lead us captive under Sin. These we have made choice of and cull'd out of his quiver, not but that he hath many more darts,
These Are devises by which that great Architect of fraud and deceit does ensnare our Souls and led us captive under Sin. These we have made choice of and culled out of his quiver, not but that he hath many more darts,
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but because these are they which he casts every day against the professors of Christianity, and which in these later times have wounded thousands of souls to death.
but Because these Are they which he Cast every day against the professors of Christianity, and which in these later times have wounded thousands of Souls to death.
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And if we can take the whole armor of God, and be strong against these, we need not fear his other artillery.
And if we can take the Whole armour of God, and be strong against these, we need not Fear his other Artillery.
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If these snares hold us not, it will be easie to keep our feet out of the rest.
If these snares hold us not, it will be easy to keep our feet out of the rest.
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The Seven and Fourtieth SERMON. PART. VII. MATTH. VI. 13. — But deliver us from evil.
The Seven and Fortieth SERMON. PART. VII. MATTHEW. VI. 13. — But deliver us from evil.
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EVIL our very nature startles at, which is of its self inclinable to that which is good,
EVIL our very nature startles At, which is of its self inclinable to that which is good,
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and tends to it as to its center and place of rest. Therefore these two words Evil and Deliver, look mutually one upon the other.
and tends to it as to its centre and place of rest. Therefore these two words Evil and Deliver, look mutually one upon the other.
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The glory of our Deliverance layes open to the view the terror of Evil, and the smart of Evil makes Deliverance pleasant and delightful.
The glory of our Deliverance lays open to the view the terror of Evil, and the smart of Evil makes Deliverance pleasant and delightful.
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Malum nihil aliud est quà m Boni interpretatio, saith Lactantius;Malum nihil Aliud est quà m Boni Interpretation, Says Lactantius;
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Evil is nothing else but a fair interpretation and a kind of commentary on that which is Good. Evil is nothing Else but a fair Interpretation and a kind of commentary on that which is Good.
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The very words speak as much.
The very words speak as much.
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For EVIL is a word quod cum ictu audimus, which we hear with a kind of smart;
For EVIL is a word quod cum ictu audimus, which we hear with a kind of smart;
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but DELIVERANCE we hear as good news. The voice of joy and deliverance are joyned together, and are the same.
but DELIVERANCE we hear as good news. The voice of joy and deliverance Are joined together, and Are the same.
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His Wisdom, which runneth swiftly throughout the earth, and sees things that are not as if they were, beholds Evils present, and in their approach;
His Wisdom, which Runneth swiftly throughout the earth, and sees things that Are not as if they were, beholds Evils present, and in their approach;
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This Petition then for Deliverance is legatio ad supernum Regem, as the Father speaks, a kind of embassage sent to the high and mighty King of heaven from weak and frail and impotent Man, who is to live on the earth as in a strange land, in the midst of many enemies, which will be as pricks in his eyes and thorns in his sides;
This Petition then for Deliverance is Legatio ad supernum Regem, as the Father speaks, a kind of Embassy sent to the high and mighty King of heaven from weak and frail and impotent Man, who is to live on the earth as in a strange land, in the midst of many enemies, which will be as pricks in his eyes and thorns in his sides;
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who must converse as a companion with them, and every day meet and cope with that which may every day overthrow him;
who must converse as a Companion with them, and every day meet and cope with that which may every day overthrow him;
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to desire aid and succour from Him that is mightier than they, that he will send-in his auxiliary troops and forces, his Angels, to pitch their tents round about him, and his Mercies, to compass him in on every side;
to desire aid and succour from Him that is Mightier than they, that he will send-in his auxiliary troops and forces, his Angels, to pitch their tents round about him, and his mercies, to compass him in on every side;
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that he will abate their forces, and arm him with strength, that he may stand up against them,
that he will abate their forces, and arm him with strength, that he may stand up against them,
cst pns31 vmb vvi po32 n2, cc vvb pno31 p-acp n1, cst pns31 vmb vvi a-acp p-acp pno32,
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and not fall, or, if he fall, he may rise again, and so through many afflictions, through many temptations, pass to the Land of Promise,
and not fallen, or, if he fallen, he may rise again, and so through many afflictions, through many temptations, pass to the Land of Promise,
cc xx vvi, cc, cs pns31 vvb, pns31 vmb vvi av, cc av p-acp d n2, p-acp d n2, vvb p-acp dt n1 pp-f n1,
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and to that City whose maker and builder is God. We have spoken at large of Evil, which is the object of our Fear:
and to that city whose maker and builder is God. We have spoken At large of Evil, which is the Object of our fear:
cc p-acp d n1 rg-crq n1 cc n1 vbz np1. pns12 vhb vvn p-acp j pp-f j-jn, r-crq vbz dt n1 pp-f po12 n1:
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We pass now to shew you what is meant by Deliverance, which is the object of our Faith.
We pass now to show you what is meant by Deliverance, which is the Object of our Faith.
pns12 vvb av pc-acp vvi pn22 q-crq vbz vvn p-acp n1, r-crq vbz dt n1 pp-f po12 n1.
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For this Prayer, or Deprecation, is clamor mentis; the cry of our Mind trembling at the apprehension of evil; and clamor fidei, the language of our Faith, nothing wavering,
For this Prayer, or Deprecation, is clamor mentis; the cry of our Mind trembling At the apprehension of evil; and clamor fidei, the language of our Faith, nothing wavering,
p-acp d n1, cc n1, vbz n1 fw-la; dt n1 pp-f po12 n1 vvg p-acp dt n1 pp-f j-jn; cc n1 fw-la, dt n1 pp-f po12 n1, pix vvg,
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but confident of His power and wisdome to whom we pray for Deliverance. We look-down upon the evil, and are afraid:
but confident of His power and Wisdom to whom we pray for Deliverance. We look-down upon the evil, and Are afraid:
cc-acp j pp-f po31 n1 cc n1 p-acp ro-crq pns12 vvb p-acp n1. pns12 j p-acp dt j-jn, cc vbr j:
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we look-up upon God, and are comforted. The cup of Affliction is bitter; but God can sweeten it, and make it a cup of Salvation. The Devil is strong;
we lookup upon God, and Are comforted. The cup of Affliction is bitter; but God can sweeten it, and make it a cup of Salvation. The devil is strong;
pns12 j p-acp np1, cc vbr vvn. dt n1 pp-f n1 vbz j; cc-acp np1 vmb vvi pn31, cc vvi pn31 dt n1 pp-f n1. dt n1 vbz j;
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but there is a stronger than he, who can bind him. And as it was sung to Maximinus the Tyrant, ELEPHAS GRANDIS EST, ET OCCIDITUR; LEO FORTIS EST, ET OCCIDITUR;
but there is a Stronger than he, who can bind him. And as it was sung to Maximinus the Tyrant, ELEPHAS GRANDIS EST, ET OCCIDITUR; LEO FORTIS EST, ET OCCIDITUR;
cc-acp pc-acp vbz dt jc cs pns31, r-crq vmb vvi pno31. cc c-acp pn31 vbds vvn p-acp np1 dt n1, np1 fw-la fw-la, fw-la fw-la; np1 fw-la fw-la, fw-la fw-la;
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The Elephant is a great beast, yet he is slain; the Lion a stout beast, yet he is slain too. The Elephant is a great beast, yet he is slave; the lion a stout beast, yet he is slave too.
dt n1 vbz dt j n1, av pns31 vbz vvn; dt n1 dt j n1, av pns31 vbz vvn av.
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So be the Evil what it will, God can and will deliver us. And these two, Fear of the Evil,
So be the Evil what it will, God can and will deliver us. And these two, fear of the Evil,
av vbi dt n-jn r-crq pn31 vmb, np1 vmb cc vmb vvi pno12. cc d crd, n1 pp-f dt j-jn,
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and Confidence in God, do make it orationem alatam, add wings to our prayer:
and Confidence in God, do make it orationem alatam, add wings to our prayer:
cc n1 p-acp np1, vdb vvi pn31 fw-la fw-la, vvb n2 p-acp po12 n1:
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and by it we place our selves in the presence, nay under the wing of God,
and by it we place our selves in the presence, nay under the wing of God,
cc p-acp pn31 pns12 vvi po12 n2 p-acp dt n1, uh-x p-acp dt n1 pp-f np1,
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and fly from the evil to come.
and fly from the evil to come.
cc vvi p-acp dt j-jn pc-acp vvi.
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Every prayer is so, ascensus mentis ad Deum, an ascent of the mind unto God, to contemplate his Majesty and those glorious attributes which he is;
Every prayer is so, ascensus mentis ad God, an ascent of the mind unto God, to contemplate his Majesty and those glorious attributes which he is;
np1 n1 vbz av, fw-la fw-la fw-la fw-la, dt n1 pp-f dt n1 p-acp np1, pc-acp vvi po31 n1 cc d j n2 r-crq pns31 vbz;
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sees not only in longum, afar off, but in finem, to the very end of every action, of every intent;
sees not only in Longum, afar off, but in finem, to the very end of every actium, of every intent;
vvz xx av-j p-acp fw-la, av a-acp, cc-acp p-acp fw-la, p-acp dt j n1 pp-f d n1, pp-f d n1;
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His Power, to which nothing is difficult, by which he doth what he will in heaven and in earth;
His Power, to which nothing is difficult, by which he does what he will in heaven and in earth;
png31 n1, p-acp r-crq pix vbz j, p-acp r-crq pns31 vdz r-crq pns31 vmb p-acp n1 cc p-acp n1;
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which can raise the poor out of the dust, and make the dunghill better than a throne:
which can raise the poor out of the dust, and make the dunghill better than a throne:
r-crq vmb vvi dt j av pp-f dt n1, cc vvi dt n1 av-jc cs dt n1:
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and His Mercy, which is over all his works, but especially over Man the Master-piece of his works, ready at all times to shelter him when he complains.
and His Mercy, which is over all his works, but especially over Man the Masterpiece of his works, ready At all times to shelter him when he complains.
cc po31 n1, r-crq vbz p-acp d po31 n2, p-acp av-j p-acp n1 dt n1 pp-f po31 n2, j p-acp d n2 pc-acp vvi pno31 c-crq pns31 vvz.
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In this Petition we make an acknowledgment of these three Divine Attributes especially; We profess that we are assured God seeth all our paths; such is his Wisdom:
In this Petition we make an acknowledgment of these three Divine Attributes especially; We profess that we Are assured God sees all our paths; such is his Wisdom:
p-acp d vvb pns12 vvb dt n1 pp-f d crd j-jn n2 av-j; pns12 vvb cst pns12 vbr vvn np1 vvz d po12 n2; d vbz po31 n1:
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that he ordereth all our goings; such is his power: and that he will deliver us from our cruel enemy; such is his infinite Mercy.
that he Ordereth all our goings; such is his power: and that he will deliver us from our cruel enemy; such is his infinite Mercy.
cst pns31 vvz d po12 n2-vvg; d vbz po31 n1: cc cst pns31 vmb vvi pno12 p-acp po12 j n1; d vbz po31 j n1.
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We shall pass then by these steps and degrees:
We shall pass then by these steps and Degrees:
pns12 vmb vvi av p-acp d n2 cc n2:
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We will shew 1. What it is to be delivered from evil; 2. That it is the work of God alone;
We will show 1. What it is to be Delivered from evil; 2. That it is the work of God alone;
pns12 vmb vvi crd r-crq pn31 vbz p-acp vbb vvn p-acp n-jn; crd cst pn31 vbz dt n1 pp-f np1 av-j;
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and 3. That being delivered we must offer-up the Sacrifice of praise and thanksgiving JOVI LIBERATORI, to God our Deliverer, and give all the glory of the victory to him alone.
and 3. That being Delivered we must offer-up the Sacrifice of praise and thanksgiving JOVI LIBERATORI, to God our Deliverer, and give all the glory of the victory to him alone.
cc crd cst vbg vvn pns12 vmb j dt n1 pp-f n1 cc n1 fw-la fw-mi, p-acp np1 po12 n1, cc vvb d dt n1 pp-f dt n1 p-acp pno31 av-j.
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When we hear of Deliverance from evil, we may conceive perhaps such a Deliverance as may set us at such a distance from it that it may not come near us.
When we hear of Deliverance from evil, we may conceive perhaps such a Deliverance as may Set us At such a distance from it that it may not come near us.
c-crq pns12 vvb pp-f n1 p-acp n-jn, pns12 vmb vvi av d dt n1 c-acp vmb vvi pno12 p-acp d dt n1 p-acp pn31 cst pn31 vmb xx vvi av-j pno12.
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And of such a torpid and tender constitution many of us are that we wish it were so.
And of such a torpid and tender constitution many of us Are that we wish it were so.
cc pp-f d dt j cc j n1 d pp-f pno12 vbr d pns12 vvb pn31 vbdr av.
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NONLATINALPHABET, We would neither have it rain upon us, nor would we feel the heat of the Sun. To struggle with Affliction,
, We would neither have it rain upon us, nor would we feel the heat of the Sun. To struggle with Affliction,
, pns12 vmd d vhb pn31 vvi p-acp pno12, ccx vmd pns12 vvi dt n1 pp-f dt n1 pc-acp vvi p-acp n1,
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and to stand the snock of a Temptation is a thing tedious and irksome to our nature.
and to stand the snock of a Temptation is a thing tedious and irksome to our nature.
cc pc-acp vvi dt n1 pp-f dt n1 vbz dt n1 j cc j p-acp po12 n1.
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NE NOCEAT, That it may not hurt us, is not enough; NE TANGAT is our prayer, we desire it shall not touch us. NE NOCEAT, That it may not hurt us, is not enough; NE TANGAT is our prayer, we desire it shall not touch us.
fw-fr fw-la, cst pn31 vmb xx vvi pno12, vbz xx av-d; fw-fr fw-la vbz po12 n1, pns12 vvb pn31 vmb xx vvi pno12.
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What Antony imputed to Augustus may pass as a just censure upon us in this our warfare, Rectis oculis nè aspicere potuisse rectam aciem:
What Antony imputed to Augustus may pass as a just censure upon us in this our warfare, Rectis oculis nè aspicere potuisse rectam aciem:
r-crq np1 vvd p-acp np1 vmb vvi p-acp dt j n1 p-acp pno12 p-acp d po12 n1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
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We cannot look upon these armies of sorrows and temptations with a stedfast and settled eye.
We cannot look upon these armies of sorrows and temptations with a steadfast and settled eye.
pns12 vmbx vvi p-acp d n2 pp-f n2 cc n2 p-acp dt j cc j-vvn n1.
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When they appear before us in their full shew and march, we are ready to hide our selves;
When they appear before us in their full show and march, we Are ready to hide our selves;
c-crq pns32 vvb p-acp pno12 p-acp po32 j n1 cc vvi, pns12 vbr j pc-acp vvi po12 n2;
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as it was said of him.
as it was said of him.
c-acp pn31 vbds vvn pp-f pno31.
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We only look up unto heaven, vota solùm Diis fundentes, pouring forth our fears and desires before God;
We only look up unto heaven, vota solùm Dis fundentes, pouring forth our fears and Desires before God;
pns12 av-j vvb a-acp p-acp n1, fw-la fw-la fw-la fw-la, vvg av po12 n2 cc vvz p-acp np1;
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praying not for victory, but for the removal of these sad spectacles; not to be delivered in battel, but not to fight.
praying not for victory, but for the removal of these sad spectacles; not to be Delivered in battle, but not to fight.
vvg xx p-acp n1, cc-acp p-acp dt n1 pp-f d j n2; xx pc-acp vbi vvn p-acp n1, cc-acp xx pc-acp vvi.
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The reason of this is from hence, That we do judicium tradere affectibus, submit our judgments to our Affections,
The reason of this is from hence, That we do judicium Tradere affectibus, submit our Judgments to our Affections,
dt n1 pp-f d vbz p-acp av, cst pns12 vdb fw-la fw-la fw-la, vvb po12 n2 p-acp po12 n2,
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nay to our Sense, so that the same horror which the Sense apprehends affects the Rational part,
nay to our Sense, so that the same horror which the Sense apprehends affects the Rational part,
uh-x p-acp po12 n1, av cst dt d n1 r-crq dt n1 vvz vvz dt j n1,
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We are ignorant of the nature and quality, or rather of the operation and end of these things which we call evil; we make not a true and just estimate of them;
We Are ignorant of the nature and quality, or rather of the operation and end of these things which we call evil; we make not a true and just estimate of them;
pns12 vbr j pp-f dt n1 cc n1, cc av-c pp-f dt n1 cc n1 pp-f d n2 r-crq pns12 vvb j-jn; pns12 vvb xx dt j cc j n1 pp-f pno32;
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but, like bad artificers, we look upon the matter so much that we quite forget what it may make.
but, like bad artificers, we look upon the matter so much that we quite forget what it may make.
cc-acp, av-j j n2, pns12 vvb p-acp dt n1 av av-d cst pns12 av vvb r-crq pn31 vmb vvi.
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To us a knotty piece of wood is so, and no more; a viper is a viper;
To us a knotty piece of wood is so, and no more; a viper is a viper;
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and the Devil a Serpent and a Lion, and no more: But a skilful artificer out of this piece of wood will make a God;
and the devil a Serpent and a lion, and no more: But a skilful Artificer out of this piece of wood will make a God;
cc dt n1 dt n1 cc dt n1, cc dx av-dc: cc-acp dt j n1 av pp-f d n1 pp-f n1 vmb vvi dt n1;
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the Apothecary can find treacle in this viper:
the Apothecary can find treacle in this viper:
dt n1 vmb vvi n1 p-acp d n1:
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And if we stand upon our guard, the Devil, saith Chrysostom, would be evil to himself, and not to us.
And if we stand upon our guard, the devil, Says Chrysostom, would be evil to himself, and not to us.
cc cs pns12 vvb p-acp po12 n1, dt n1, vvz np1, vmd vbi j-jn p-acp px31, cc xx p-acp pno12.
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But this is not the true meaning.
But this is not the true meaning.
p-acp d vbz xx dt j n1.
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To be delivered from evils, is not so to be delivered as by a kind of priviledge to be quite exempt from the least touch of them.To be Delivered from evils, is not so to be Delivered as by a kind of privilege to be quite exempt from the least touch of them.
pc-acp vbi vvn p-acp n2-jn, vbz xx av pc-acp vbi vvn a-acp p-acp dt n1 pp-f n1 pc-acp vbi av j p-acp dt ds n1 pp-f pno32.
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This were too high a pitch for our mortal nature to reach unto. This were not to be delivered, but to be as God.
This were too high a pitch for our Mortal nature to reach unto. This were not to be Delivered, but to be as God.
d vbdr av j dt n1 p-acp po12 j-jn n1 pc-acp vvi p-acp. d vbdr xx p-acp vbb vvn, p-acp pc-acp vbi p-acp np1.
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To be delivered here supposeth a possibility, nay a necessity of sufferance.To be Delivered Here Supposeth a possibility, nay a necessity of sufferance.
pc-acp vbi vvn av vvz dt n1, uh-x dt n1 pp-f n1.
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For necesse est ut veniant, it is necessary, that some of these evils should befall us,
For Necessary est ut veniant, it is necessary, that Some of these evils should befall us,
p-acp n1 fw-la fw-la fw-la, pn31 vbz j, cst d pp-f d n2-jn vmd vvi pno12,
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or else we cannot properly be said to be delivered from evil. Huic nimis boni est cui nihil est mali;
or Else we cannot properly be said to be Delivered from evil. Huic nimis boni est cui nihil est mali;
cc av pns12 vmbx av-j vbi vvn pc-acp vbi vvn p-acp n-jn. fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la;
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He hath too much good who was never acquainted with evil.
He hath too much good who was never acquainted with evil.
pns31 vhz av d j r-crq vbds av-x vvn p-acp n-jn.
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Indeed Tertullian renders it, EVEHE NOS A MALO, Lift and carry us up out of the sight of evil;
Indeed Tertullian renders it, EVEHE NOS A MALO, Lift and carry us up out of the sighed of evil;
np1 np1 vvz pn31, fw-ge fw-la np1 fw-la, vvb cc vvi pno12 a-acp av pp-f dt n1 pp-f j-jn;
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But then he seems in the word evil to allude to a snare:
But then he seems in the word evil to allude to a snare:
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And then it is no more then this, Lift us aloft above evil, that it prove not a snare unto us:
And then it is no more then this, Lift us aloft above evil, that it prove not a snare unto us:
cc av pn31 vbz dx dc cs d, vvb pno12 av p-acp n-jn, cst pn31 vvb xx dt n1 p-acp pno12:
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If we be poor and miserable, let not our poverty or misery ensnare us. In Acts 2. 24. Christ is said to have loosed the sorrows of hell:
If we be poor and miserable, let not our poverty or misery ensnare us. In Acts 2. 24. christ is said to have loosed the sorrows of hell:
cs pns12 vbb j cc j, vvb xx po12 n1 cc n1 vvi pno12. p-acp n2 crd crd np1 vbz vvn p-acp vhb vvn dt n2 pp-f n1:
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And St. Augustine gives this gloss, Non illos quibus nexus est, sed nè necteretur;
And Saint Augustine gives this gloss, Non Illos quibus nexus est, sed nè necteretur;
cc n1 np1 vvz d n1, fw-fr n2 fw-la fw-la fw-la, fw-la fw-la fw-la;
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Not those sorrows wherewith he was bound, but that he might not be bound at all with them.
Not those sorrows wherewith he was bound, but that he might not be bound At all with them.
xx d n2 c-crq pns31 vbds vvn, cc-acp cst pns31 vmd xx vbi vvn p-acp d p-acp pno32.
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But such a Deliverance as this, from all kind of evil, cannot be lookt for on earth.
But such a Deliverance as this, from all kind of evil, cannot be looked for on earth.
p-acp d dt n1 c-acp d, p-acp d n1 pp-f n-jn, vmbx vbi vvn p-acp p-acp n1.
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For Man is born to labour and sorrow as the sparks fly upwards, saith Eliphas.
For Man is born to labour and sorrow as the sparks fly upward, Says Eliphaz.
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And these may seem to proceed from his very nature, as the Sparks do from Fire.
And these may seem to proceed from his very nature, as the Sparks do from Fire.
cc d vmb vvi pc-acp vvi p-acp po31 j n1, c-acp dt n2 vdb p-acp n1.
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18060
Now as soon as any Evils seize on us, we are in chains, and as willing to shake them off as any prisoner his gieves. Here is the difference:
Now as soon as any Evils seize on us, we Are in chains, and as willing to shake them off as any prisoner his gieves. Here is the difference:
av c-acp av c-acp d n2-jn vvb p-acp pno12, pns12 vbr p-acp n2, cc p-acp j pc-acp vvi pno32 a-acp p-acp d n1 po31 n2. av vbz dt n1:
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but we may be delivered when these evils hang on us, and these chains be made ornaments of Grace.
but we may be Delivered when these evils hang on us, and these chains be made Ornament of Grace.
cc-acp pns12 vmb vbi vvn c-crq d n2-jn vvb p-acp pno12, cc d n2 vbb vvn n2 pp-f n1.
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The Civilians will tell us, Auxilium venit cùm cessat periculum, that we may then be said to have received aid, when the danger is past:
The Civilians will tell us, Auxilium venit cùm cessat periculum, that we may then be said to have received aid, when the danger is past:
dt n2-jn vmb vvi pno12, fw-la fw-la fw-la fw-ge fw-la, cst pns12 vmb av vbi vvn pc-acp vhi vvn n1, c-crq dt n1 vbz j:
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18064
So may we be said to have deliverance, when the noxious quality of the evil is spent;
So may we be said to have deliverance, when the noxious quality of the evil is spent;
av vmb pns12 vbi vvn pc-acp vhi n1, c-crq dt j n1 pp-f dt j-jn vbz vvn;
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when God hath placed us over it, as he did Moses over Pharaoh, to rule and govern it;
when God hath placed us over it, as he did Moses over Pharaoh, to Rule and govern it;
c-crq np1 vhz vvn pno12 p-acp pn31, c-acp pns31 vdd np1 p-acp np1, pc-acp vvi cc vvi pn31;
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given us a divine power over it, that though it rise up against us again and again,
given us a divine power over it, that though it rise up against us again and again,
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and will not let us go, yet we shall at last overthrow it. So then we shall lie-down in sorrow and misery, as Christ did in his grave;
and will not let us go, yet we shall At last overthrow it. So then we shall lie-down in sorrow and misery, as christ did in his grave;
cc vmb xx vvi pno12 vvi, av pns12 vmb p-acp ord vvi pn31. av cs pns12 vmb j p-acp n1 cc n1, c-acp np1 vdd p-acp po31 n1;
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and yet, as he was free amongst the dead; though dead yet to rise again, and triumph over Death;
and yet, as he was free among the dead; though dead yet to rise again, and triumph over Death;
cc av, c-acp pns31 vbds j p-acp dt j; cs j av pc-acp vvi av, cc vvi p-acp n1;
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so shall we be free even in this our bondage; as weak, and yet strong; as dying, and behold we live; as sorrowful, yet alway rejoycing;
so shall we be free even in this our bondage; as weak, and yet strong; as dying, and behold we live; as sorrowful, yet always rejoicing;
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as chastized, and yet not killed. as Chastised, and yet not killed.
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And as He by dying overcame Death, so we by suffering evil shall gain a conquest over Evil;
And as He by dying overcame Death, so we by suffering evil shall gain a conquest over Evil;
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that we may now rejoyce and sing, Where is thy sting? The sting of these sensible Evils is Sin; But thanks be to God, who hath given us the victory through Jesus Christ our Lord.
that we may now rejoice and sing, Where is thy sting? The sting of these sensible Evils is since; But thanks be to God, who hath given us the victory through jesus christ our Lord.
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And thus are we delivered from Evil, NE NOCEAT, that it do not hurt us.
And thus Are we Delivered from Evil, NE NOCEAT, that it do not hurt us.
cc av vbr pns12 vvn p-acp j-jn, fw-fr fw-la, cst pn31 vdb xx vvi pno12.
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But there is a further Deliverance, UT PROSIT, that it may help us, that out of this Eater may come meat, even sweeter than hony or the hony-comb.
But there is a further Deliverance, UT PROSIT, that it may help us, that out of this Eater may come meat, even Sweeten than honey or the honeycomb.
p-acp pc-acp vbz dt jc n1, fw-mi np1, cst pn31 vmb vvi pno12, cst av pp-f d n1 vmb vvi n1, av jc cs n1 cc dt n1.
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Indeed these two are never asunder: If it do not hurt us, it will help us:
Indeed these two Are never asunder: If it do not hurt us, it will help us:
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If it do not weary our Patience, it confirms it: If our Faith fal not, it strengthens it. There is no medium here;
If it do not weary our Patience, it confirms it: If our Faith fall not, it strengthens it. There is no medium Here;
cs pn31 vdb xx vvi po12 n1, pn31 vvz pn31: cs po12 n1 vvi xx, pn31 vvz pn31. pc-acp vbz dx fw-la av;
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but this operation or that it will have; either it will make us better, or it will make us worse. In a word;
but this operation or that it will have; either it will make us better, or it will make us Worse. In a word;
cc-acp d n1 cc cst pn31 vmb vhi; d pn31 vmb vvi pno12 vvi, cc pn31 vmb vvi pno12 av-jc. p-acp dt n1;
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Every Evil that befalls us is either our physick or our poyson; either the savour of life unto life, or the savour of death unto death.
Every Evil that befalls us is either our physic or our poison; either the savour of life unto life, or the savour of death unto death.
d n-jn cst vvz pno12 vbz d po12 n1 cc po12 n1; d dt n1 pp-f n1 p-acp n1, cc dt n1 pp-f n1 p-acp n1.
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Now God is said to deliver us from evil when he drives it home to that end which he intends,
Now God is said to deliver us from evil when he drives it home to that end which he intends,
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when he deads that operation which the Devil hath put in it, and maketh it workon in a contrary course.
when he deads that operation which the devil hath put in it, and makes it workon in a contrary course.
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For as it is the work of the Devil to raise evil out of good,
For as it is the work of the devil to raise evil out of good,
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so is it the very nature and property of God to force good out of evil;
so is it the very nature and property of God to force good out of evil;
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nay, many times out of Sin it self. The Devil thrusts hard against us that we may fall:
nay, many times out of since it self. The devil thrusts hard against us that we may fallen:
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not a dart he throws but with a full intent to wound us unto death:
not a dart he throws but with a full intent to wound us unto death:
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But God shortens his strength in the way, that many times it falls short, and reacheth not home;
But God shortens his strength in the Way, that many times it falls short, and reaches not home;
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or if it do reach home and stick in our sides, our faith shall quench it;
or if it do reach home and stick in our sides, our faith shall quench it;
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and the wound he gives us shall cure us, and make us more healthful.
and the wound he gives us shall cure us, and make us more healthful.
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He maketh Affliction more bitter than it is, that we may murmure and complain, and run from our station;
He makes Affliction more bitter than it is, that we may murmur and complain, and run from our station;
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and he makes Riches and Pleasures far more sweet than they are, that we may taste them often,
and he makes Riches and Pleasures Far more sweet than they Are, that we may taste them often,
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18090
and surfet on them, and for love of them loath the water of life: But God changeth the complexion of Evil;
and surfeit on them, and for love of them loath the water of life: But God changes the complexion of Evil;
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18091
and, though it be gall in the mouth, he makes it become a cordial in the stomach;
and, though it be Gall in the Mouth, he makes it become a cordial in the stomach;
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18092
that so we may say with David, It is good for me that I have been afflicted.
that so we may say with David, It is good for me that I have been afflicted.
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18093
And he puts gall and wormwood on Pleasure, that we may seek it where it is, in his Law and Testimonies;
And he puts Gall and wormwood on Pleasure, that we may seek it where it is, in his Law and Testimonies;
cc pns31 vvz n1 cc n1 p-acp n1, cst pns12 vmb vvi pn31 c-crq pn31 vbz, p-acp po31 n1 cc n2;
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18094
that neither Sorrow dismay, nor Pleasure deceive us. We may truly say, The very finger of God is here.
that neither Sorrow dismay, nor Pleasure deceive us. We may truly say, The very finger of God is Here.
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For it is the work of God to create Good out of Evil, and Light out of Darkness, which are heterogeneous and of a quite contrary nature.
For it is the work of God to create Good out of Evil, and Light out of Darkness, which Are heterogeneous and of a quite contrary nature.
p-acp pn31 vbz dt n1 pp-f np1 pc-acp vvi j av pp-f n-jn, cc vvi av pp-f n1, r-crq vbr j cc pp-f dt av j-jn n1.
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18096
For, as the Apostle tells us that every creature of God is good, being sanctified by the word of God, so when God speaks the word,
For, as the Apostle tells us that every creature of God is good, being sanctified by the word of God, so when God speaks the word,
p-acp, c-acp dt n1 vvz pno12 d d n1 pp-f np1 vbz j, vbg vvn p-acp dt n1 pp-f np1, av c-crq np1 vvz dt n1,
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18097
even the worst Evil is Good, and not to be refused, because by this word it is sanctified, and set apart and consecrated as a holy thing to holy uses.
even the worst Evil is Good, and not to be refused, Because by this word it is sanctified, and Set apart and consecrated as a holy thing to holy uses.
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The word of God is as the words of consecration:
The word of God is as the words of consecration:
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18099
And when he speaks the word, then the things of this world receive another nature and new names,
And when he speaks the word, then the things of this world receive Another nature and new names,
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18100
and have their denomination not from what they appear, but from what they do; not from their smart, but from their end.
and have their denomination not from what they appear, but from what they do; not from their smart, but from their end.
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18101
Then that which I call Poverty shall make me rich, and that which I esteem Disgrace shall stile me honourable.
Then that which I call Poverty shall make me rich, and that which I esteem Disgrace shall style me honourable.
cs d r-crq pns11 vvb n1 vmb vvi pno11 j, cc cst r-crq pns11 vvb n1 vmb n1 pno11 j.
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Then the reproach of Christ is greater riches than all the treasures of Egypt.
Then the reproach of christ is greater riches than all the treasures of Egypt.
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Then this Affliction, this light and momentany affliction shall bring with it an eternal weight of glory.
Then this Affliction, this Light and momentany affliction shall bring with it an Eternal weight of glory.
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And therefore we may behold the blessed Saints of God triumphing in their misery, and counting those blows which the wicked roar under as favours and expressions of Gods love.
And Therefore we may behold the blessed Saints of God triumphing in their misery, and counting those blows which the wicked roar under as favours and expressions of God's love.
cc av pns12 vmb vvi dt j-vvn n2 pp-f np1 vvg p-acp po32 n1, cc vvg d n2 r-crq dt j n1 p-acp p-acp n2 cc n2 pp-f npg1 n1.
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18105
John and Peter esteemed it an honour and high preferment, and rejoyced as they who are raised from the dunghil to the throne, that they were thought worthy to suffer shame. And so doth Paul:
John and Peter esteemed it an honour and high preferment, and rejoiced as they who Are raised from the dunghill to the throne, that they were Thought worthy to suffer shame. And so does Paul:
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18106
For after he had besought the Lord thrice to be freed from that buffeting of Satan, and had recoverd that answer, My grace is sufficient for thee:
For After he had besought the Lord thrice to be freed from that buffeting of Satan, and had recovered that answer, My grace is sufficient for thee:
c-acp c-acp pns31 vhd vvd dt n1 av pc-acp vbi vvn p-acp d vvg pp-f np1, cc vhd vvn d n1, po11 n1 vbz j p-acp pno21:
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for my strength is perfected, is made open and manifest, in weakness, he presently breaksforth into these high triumphant expressions, Most gladly will I glory in my infirmities, that the power of Christ may rest upon me; for my strength is perfected, is made open and manifest, in weakness, he presently breaksforth into these high triumphant expressions, Most gladly will I glory in my infirmities, that the power of christ may rest upon me;
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18108
So rest upon me that no evil may rest upon me to hurt me, that I may have a feeling and a comfortable experimental knowledge of it.
So rest upon me that no evil may rest upon me to hurt me, that I may have a feeling and a comfortable experimental knowledge of it.
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18109
For this I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake: For this I take pleasure in infirmities, in Reproaches, in necessities, in persecutions, in Distresses for Christ sake:
p-acp d pns11 vvb n1 p-acp n2, p-acp n2, p-acp n2, p-acp n2, p-acp n2 p-acp npg1 n1:
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for when I am weak, then am I strong. for when I am weak, then am I strong.
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18111
My opinion is alterd, my thoughts are not the same, my judgment is divers from what it was.
My opinion is altered, my thoughts Are not the same, my judgement is diverse from what it was.
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18112
That which was terrible to my Sense is pleasing to my Reason. That which was Persecution is a Blessing.
That which was terrible to my Sense is pleasing to my Reason. That which was Persecution is a Blessing.
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18113
That which was a Serpent is a Rod, to work wonders and forward my deliverance.
That which was a Serpent is a Rod, to work wonders and forward my deliverance.
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18114
Nova rerum facies; There appears a new face and shape of things, as there doth to a man who is removed out of a dungeon into the light.Nova rerum fancies; There appears a new face and shape of things, as there does to a man who is removed out of a dungeon into the Light.
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18115
And as Plato tells us that when the Soul is delivered from the Body (for we may call even Death it self a deliverance) it doth find a strange alteration,
And as Plato tells us that when the Soul is Delivered from the Body (for we may call even Death it self a deliverance) it does find a strange alteration,
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18116
and things in the next world divers from what they were in this;
and things in the next world diverse from what they were in this;
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18117
so when the Soul is delivered from Sin, every thing appears to us in another shape;
so when the Soul is Delivered from since, every thing appears to us in Another shape;
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18118
Pleasure without its paint, and Sorrow without its smart.
Pleasure without its paint, and Sorrow without its smart.
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18119
The Devil is not an Angel of light, but a Devil, a Lion, a Serpent, a Destroyer, in what shape soever he puts-on.
The devil is not an Angel of Light, but a devil, a lion, a Serpent, a Destroyer, in what shape soever he puts-on.
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18120
Oppidum mihi carcer, & solitudo paradisus, saith St. Hierom; A City is a prison, and the Wilderness a paradise. The waters of Affliction break-in;Oppidum mihi carcer, & solitudo Paradise, Says Saint Hieronymus; A city is a prison, and the Wilderness a paradise. The waters of Affliction break-in;
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but the bloud of Christ is mingled with them:
but the blood of christ is mingled with them:
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18122
Here is the gall of bitterness, but the power of Christ works with it, and it is sweeter than hony or the honycomb.
Here is the Gall of bitterness, but the power of christ works with it, and it is Sweeten than honey or the honeycomb.
av vbz dt n1 pp-f n1, p-acp dt n1 pp-f np1 vvz p-acp pn31, cc pn31 vbz jc cs n1 cc dt n1.
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18123
For this cause I am wel pleased in infirmities; For this cause I am well pleased in infirmities;
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18124
I am, saith St. Paul, so far from desiring to be freed from them, that I take Christs word as a kiss,
I am, Says Saint Paul, so Far from desiring to be freed from them, that I take Christ word as a kiss,
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18125
and think it best with me when it is worst.
and think it best with me when it is worst.
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18128
yet his hand will be exalted, and his mighty power will be eminent in my weakness.
yet his hand will be exalted, and his mighty power will be eminent in my weakness.
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18129
If God be with us, no Evil can be against us. Therefore the Apostle calleth Affliction a gift: To you, saith he, it is given not onely to believe on him,
If God be with us, no Evil can be against us. Therefore the Apostle calls Affliction a gift: To you, Says he, it is given not only to believe on him,
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18130
but also to suffer for his sake; not forced upon you as a punishment, but vouchsafed you as a gift. but also to suffer for his sake; not forced upon you as a punishment, but vouchsafed you as a gift.
cc-acp av pc-acp vvi p-acp po31 n1; xx vvn p-acp pn22 p-acp dt n1, cc-acp vvd pn22 p-acp dt n1.
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18131
We mistake when we call it evil. It is a donative and a largess from a royal Prince to his Souldiers who have stood it out manfully,
We mistake when we call it evil. It is a donative and a largess from a royal Prince to his Soldiers who have stood it out manfully,
pns12 vvb c-crq pns12 vvb pn31 j-jn. pn31 vbz dt n1 cc dt n1 p-acp dt j n1 p-acp po31 n2 r-crq vhb vvn pn31 av av-j,
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18132
and quit themselves well in the day of battel.
and quit themselves well in the day of battle.
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18133
When men have been careful in their waies, and have been upright and sincere towards God in all their conversation,
When men have been careful in their ways, and have been upright and sincere towards God in all their Conversation,
c-crq n2 vhb vbn j p-acp po32 n2, cc vhb vbn j cc j p-acp np1 p-acp d po32 n1,
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then God doth grace and honour them by making them champions for his truth, and putting them upon the brunt.
then God does grace and honour them by making them champions for his truth, and putting them upon the brunt.
cs np1 vdz vvi cc vvi pno32 p-acp vvg pno32 n2 p-acp po31 n1, cc vvg pno32 p-acp dt n1.
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He doth not lend or sell them to calamities, but appoints it to them as an office,
He does not lend or fell them to calamities, but appoints it to them as an office,
pns31 vdz xx vvi cc vvi pno32 p-acp n2, cc-acp vvz pn31 p-acp pno32 p-acp dt n1,
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as a high place of dignity, as a Captains place, a Witnesses place, a Helpers place.
as a high place of dignity, as a Captains place, a Witnesses place, a Helpers place.
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And how great an honour is it to fight and die for the Truth? How great an honour is it to be a Witness for God,
And how great an honour is it to fight and die for the Truth? How great an honour is it to be a Witness for God,
cc c-crq j dt n1 vbz pn31 pc-acp vvi cc vvi p-acp dt n1? q-crq j dt n1 vbz pn31 pc-acp vbi dt n1 p-acp np1,
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and to help the Lord? First God crowneth us with his grace and favour;
and to help the Lord? First God Crowneth us with his grace and favour;
cc pc-acp vvi dt n1? np1 np1 vvz pno12 p-acp po31 n1 cc n1;
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and then by the Grace of God we are what we are, holy and just and innocent before him:
and then by the Grace of God we Are what we Are, holy and just and innocent before him:
cc av p-acp dt n1 pp-f np1 pns12 vbr q-crq pns12 vbr, j cc j cc j-jn p-acp pno31:
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and then he crowns our Innocency with another crown, the crown of Martyrdom.
and then he crowns our Innocency with Another crown, the crown of Martyrdom.
cc av pns31 vvz po12 n1 p-acp j-jn n1, dt n1 pp-f n1.
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— Quarta perennis erit. And at last he crowns us with that everlasting crown of Glory.— Quarta Perennis erit. And At last he crowns us with that everlasting crown of Glory.
— np1 n1 fw-la. cc p-acp ord pns31 vvz pno12 p-acp d j n1 pp-f n1.
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This is truly to be delivered from all evil, to be delivered that it may not hurt us,
This is truly to be Delivered from all evil, to be Delivered that it may not hurt us,
d vbz av-j pc-acp vbi vvn p-acp d n-jn, pc-acp vbi vvn cst pn31 vmb xx vvi pno12,
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and to be delivered that it may help us. But we have run too long in generalities; we must be more particular.
and to be Delivered that it may help us. But we have run too long in Generalities; we must be more particular.
cc pc-acp vbi vvn cst pn31 vmb vvi pno12. cc-acp pns12 vhb vvn av av-j p-acp n2; pns12 vmb vbi av-dc j.
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For I fear we do not thus understand it, nor pray to be delivered in this manner;
For I Fear we do not thus understand it, nor pray to be Delivered in this manner;
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or, if we do, quod voto volumus, affectu nolumus, our affections do not follow our prayers.
or, if we do, quod voto volumus, affectu nolumus, our affections do not follow our Prayers.
cc, cs pns12 vdb, fw-la fw-la fw-la, fw-la fw-la, po12 n2 vdb xx vvi po12 n2.
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When we think of Smart and Sorrow, we are all for Gods Preventing grace, to step in between us and the Evil, that it come not near us;
When we think of Smart and Sorrow, we Are all for God's Preventing grace, to step in between us and the Evil, that it come not near us;
c-crq pns12 vvb pp-f n1 cc n1, pns12 vbr d p-acp n2 vvg n1, pc-acp vvi p-acp p-acp pno12 cc dt j-jn, cst pn31 vvb xx vvi pno12;
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not for his Assisting grace, by which we may change its nature, and make it good unto us:
not for his Assisting grace, by which we may change its nature, and make it good unto us:
xx p-acp po31 vvg n1, p-acp r-crq pns12 vmb vvi po31 n1, cc vvi pn31 j p-acp pno12:
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for his Effective providence, which may remove it out of sight;
for his Effective providence, which may remove it out of sighed;
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not for his Permissive, by which he suffers it to approach near unto us, to set upon us,
not for his Permissive, by which he suffers it to approach near unto us, to Set upon us,
xx p-acp po31 j, p-acp r-crq pns31 vvz pn31 pc-acp vvi av-j p-acp pno12, pc-acp vvi p-acp pno12,
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and fight against us, and put us to the tryal of our strength:
and fight against us, and put us to the trial of our strength:
cc vvi p-acp pno12, cc vvb pno12 p-acp dt n1 pp-f po12 n1:
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18153
We must look upon Evil, and present it before our eyes as our Saviour in that fearful hour did Gods Wrath towards mankind not yet appeased,
We must look upon Evil, and present it before our eyes as our Saviour in that fearful hour did God's Wrath towards mankind not yet appeased,
pns12 vmb vvi p-acp j-jn, cc vvb pn31 p-acp po12 n2 p-acp po12 n1 p-acp d j n1 vdd npg1 n1 p-acp n1 xx av vvn,
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and Death in its full strength, and Hell not yet mastered by any;
and Death in its full strength, and Hell not yet mastered by any;
cc n1 p-acp po31 j n1, cc n1 xx av vvn p-acp d;
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and then, on the other side, a World to be saved, and a Conquest to be gotten;
and then, on the other side, a World to be saved, and a Conquest to be got;
cc av, p-acp dt j-jn n1, dt n1 pc-acp vbi vvn, cc dt n1 pc-acp vbi vvn;
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troubled at the one, and yet upon the sight of the other concluding, Not my will, but thine be done:
troubled At the one, and yet upon the sighed of the other concluding, Not my will, but thine be done:
vvn p-acp dt pi, cc av p-acp dt n1 pp-f dt n-jn vvg, xx po11 n1, cc-acp png21 vbb vdn:
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And though the powers of our soul be shaken at the sight of these dreadful objects,
And though the Powers of our soul be shaken At the sighed of these dreadful objects,
cc cs dt n2 pp-f po12 n1 vbi vvn p-acp dt n1 pp-f d j n2,
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yet submit we our Desires and Fears to Gods most holy Will;
yet submit we our Desires and Fears to God's most holy Will;
av vvb pns12 po12 n2 cc n2 p-acp n2 av-ds j n1;
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that, as Christ, so we may have some Angel, some message of joy, to comfort us in this our Agony. But to descend to particulars;
that, as christ, so we may have Some Angel, Some message of joy, to Comfort us in this our Agony. But to descend to particulars;
cst, c-acp np1, av pns12 vmb vhi d n1, d n1 pp-f n1, pc-acp vvi pno12 p-acp d po12 n1. p-acp pc-acp vvi p-acp n2-j;
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First, when we pray to be delivered from evil, we acknowledge that God hath jus pleni dominii, such a full power over us, that he may,
First, when we pray to be Delivered from evil, we acknowledge that God hath jus Plenty Dominii, such a full power over us, that he may,
ord, c-crq pns12 vvb pc-acp vbi vvn p-acp n-jn, pns12 vvb cst np1 vhz fw-la fw-la fw-la, d dt j n1 p-acp pno12, cst pns31 vmb,
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if he please, without any injustice deliver us up unto Satan, as he did Job, to be smitten from the sole of the foot unto the crown;
if he please, without any injustice deliver us up unto Satan, as he did Job, to be smitten from the sole of the foot unto the crown;
cs pns31 vvb, p-acp d n1 vvb pno12 a-acp p-acp np1, c-acp pns31 vdd n1, p-acp vbb vvn p-acp dt j pp-f dt n1 p-acp dt n1;
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that he may withdraw his blessings, and make us smart under the cross. Peradventure we cannot see any thing in our selves to raise this storm.
that he may withdraw his blessings, and make us smart under the cross. Peradventure we cannot see any thing in our selves to raise this storm.
cst pns31 vmb vvi po31 n2, cc vvb pno12 vvi p-acp dt n1. av pns12 vmbx vvi d n1 p-acp po12 n2 pc-acp vvi d n1.
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For Affliction is not alwayes poena criminis, a punishment for sin, but sometimes examen virtutis, a tryal of our virtue and patience.
For Affliction is not always poena Criminis, a punishment for since, but sometime examen virtue, a trial of our virtue and patience.
p-acp n1 vbz xx av fw-la fw-la, dt n1 p-acp n1, cc-acp av fw-la fw-la, dt n1 pp-f po12 n1 cc n1.
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I must not take every Calamity that comes towards me as a Sergeant to arrest me,
I must not take every Calamity that comes towards me as a sergeant to arrest me,
pns11 vmb xx vvi d n1 cst vvz p-acp pno11 p-acp dt n1 pc-acp vvi pno11,
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or as an Executioner to torment me; but sometimes as a Schoolmaster to teach me, as a Friend to admonish me;
or as an Executioner to torment me; but sometime as a Schoolmaster to teach me, as a Friend to admonish me;
cc p-acp dt n1 pc-acp vvi pno11; cc-acp av c-acp dt n1 pc-acp vvi pno11, c-acp dt n1 pc-acp vvi pno11;
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as an Adversary indeed, but sent only to me to try my skill.
as an Adversary indeed, but sent only to me to try my skill.
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Therefore, as St. Augustine tells us, that we do not pray NE TENTEMUR, That we may not be tempted,
Therefore, as Saint Augustine tells us, that we do not pray NE TENTEMUR, That we may not be tempted,
av, c-acp n1 np1 vvz pno12, cst pns12 vdb xx vvi fw-fr fw-la, cst pns12 vmb xx vbi vvn,
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but NE INDUCAMUR, that we be not led into tentation, so led that we be shut up in it, and swallowed up in victory;but NE INDUCAMUR, that we be not led into tentation, so led that we be shut up in it, and swallowed up in victory;
cc-acp fw-fr fw-la, cst pns12 vbb xx vvn p-acp n1, av vvd cst pns12 vbb vvn a-acp p-acp pn31, cc vvd a-acp p-acp n1;
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so neither do we pray that no evil may befall us, but that nothing may befall us which may make us evil;
so neither do we pray that no evil may befall us, but that nothing may befall us which may make us evil;
av av-d vdb pns12 vvb cst dx j-jn vmb vvi pno12, cc-acp cst pix vmb vvi pno12 r-crq vmb vvi pno12 n-jn;
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which being evil to our Sense, may be evil to our Souls;
which being evil to our Sense, may be evil to our Souls;
r-crq vbg j-jn p-acp po12 n1, vmb vbi j-jn p-acp po12 n2;
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that God would deliver us from them that they prove not unto us occasions of our destruction.
that God would deliver us from them that they prove not unto us occasions of our destruction.
cst np1 vmd vvi pno12 p-acp pno32 cst pns32 vvb xx p-acp pno12 n2 pp-f po12 n1.
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We are all to pray to God that he would take from us the occasion of Sin,
We Are all to pray to God that he would take from us the occasion of since,
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whether it be convenient or repugnant to our nature and constitution, whether it be that which our Sense esteemeth good or evil.
whither it be convenient or repugnant to our nature and constitution, whither it be that which our Sense esteems good or evil.
cs pn31 vbb j cc j p-acp po12 n1 cc n1, cs pn31 vbb d r-crq po12 n1 vvz j cc j-jn.
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For the Devil lurketh in both; and he works upon us according to our tempers and complexions.
For the devil lurks in both; and he works upon us according to our tempers and complexions.
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Some he overthrows with Sickness, others with Health; some with Liberty, others with Imprisonment; some with Honour, others with Disgrace;
some he overthrows with Sickness, Others with Health; Some with Liberty, Others with Imprisonment; Some with Honour, Others with Disgrace;
d pns31 vvz p-acp n1, n2-jn p-acp n1; d p-acp n1, n2-jn p-acp n1; d p-acp n1, n2-jn p-acp n1;
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some with Pleasure, others with Grief. And that may be poyson to one which is physick to another.
Some with Pleasure, Others with Grief. And that may be poison to one which is physic to Another.
d p-acp n1, n2-jn p-acp n1. cc cst vmb vbi n1 p-acp pi r-crq vbz n1 p-acp j-jn.
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That may distract the Melancholick man which may instruct the Wanton;
That may distract the Melancholic man which may instruct the Wanton;
cst vmb vvi dt j n1 r-crq vmb vvi dt j-jn;
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that Musick may bring an evil spirit on the one, which may make it depart from the other.
that Music may bring an evil Spirit on the one, which may make it depart from the other.
d n1 vmb vvi dt j-jn n1 p-acp dt crd, r-crq vmb vvi pn31 vvi p-acp dt n-jn.
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He that is the worse for Health, may be the better for Sickness.
He that is the Worse for Health, may be the better for Sickness.
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For the Devil makes all of these occasions of sin, and sends them forth as the Historian sayes your Mariners do their Scaphae or ship-boats, to view the strength of the enemy,
For the devil makes all of these occasions of since, and sends them forth as the Historian Says your Mariners do their Scaphae or ship-boats, to view the strength of the enemy,
p-acp dt n1 vvz d pp-f d n2 pp-f n1, cc vvz pno32 av p-acp dt n1 vvz po22 n2 vdb po32 np1 cc n2, pc-acp vvi dt n1 pp-f dt n1,
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or as Moses did the Spies into the land of Canaan;
or as Moses did the Spies into the land of Canaan;
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and where he finds us weakest, there he goes-up at once to possess and overcome it.
and where he finds us Weakest, there he goes-up At once to possess and overcome it.
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In us are the seeds of Good and Evil:
In us Are the seeds of Good and Evil:
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and he strives to choke-up the one, that they shoot not up into the blade and ear;
and he strives to choke-up the one, that they shoot not up into the blade and ear;
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and he waters the other with these occasions; that they may grow-up and multiply. He presents sad and lothsome objects to the Melancholick, to make him mad;
and he waters the other with these occasions; that they may grow-up and multiply. He presents sad and loathsome objects to the Melancholic, to make him mad;
cc pns31 vvz dt j-jn p-acp d n2; cst pns32 vmb j cc vvi. pns31 vvz j cc j n2 p-acp dt j, pc-acp vvi pno31 j;
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and every day he renews his pleasures to the Wanton, to make him licentious. Miserable men that we are!
and every day he renews his pleasures to the Wanton, to make him licentious. Miserable men that we Are!
cc d n1 pns31 vvz po31 n2 p-acp dt j-jn, pc-acp vvi pno31 j. j n2 cst pns12 vbr!
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who shall deliver us from this body of death? Certainly the best means of deliverance is to be restrained from that which will hurt us, to be placed in such a station and state of life as is best for us, to have those objects presented oftnest unto our eyes which are contrary not so much to our disease as to the cause of it.who shall deliver us from this body of death? Certainly the best means of deliverance is to be restrained from that which will hurt us, to be placed in such a station and state of life as is best for us, to have those objects presented oftenest unto our eyes which Are contrary not so much to our disease as to the cause of it.
q-crq vmb vvi pno12 p-acp d n1 pp-f n1? av-j dt js n2 pp-f n1 vbz pc-acp vbi vvn p-acp d r-crq vmb vvi pno12, pc-acp vbi vvn p-acp d dt n1 cc n1 pp-f n1 c-acp vbz js p-acp pno12, pc-acp vhi d n2 vvd av-s p-acp po12 n2 r-crq vbr j-jn xx av av-d p-acp po12 n1 c-acp p-acp dt n1 pp-f pn31.
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That the Wanton may be delivered, he must have his Eye put-out: And to scatter that darkness which hath clouded the Melancholick person, there must be light.
That the Wanton may be Delivered, he must have his Eye put-out: And to scatter that darkness which hath clouded the Melancholic person, there must be Light.
cst dt j-jn vmb vbb vvn, pns31 vmb vhi po31 n1 j: cc pc-acp vvi d n1 r-crq vhz vvn dt j n1, pc-acp vmb vbi j.
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The Licentious person must be put in chains, and the Covetous person must be robbed of his wealth.
The Licentious person must be put in chains, and the Covetous person must be robbed of his wealth.
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18190
Turn away my eyes, saith the Prophet David, that they behold not vanity. Turn away my eyes, Says the Prophet David, that they behold not vanity.
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And why from beholding it? Doth the very sight of Vanity make us guilty of it? Or am I strait an adulterer but for a sight of a strumpet? or an Achan,
And why from beholding it? Does the very sighed of Vanity make us guilty of it? Or am I strait an adulterer but for a sighed of a strumpet? or an achan,
cc c-crq p-acp vvg pn31? vdz dt j n1 pp-f n1 vvb pno12 j pp-f pn31? cc vbm pns11 av-j dt n1 cc-acp p-acp dt n1 pp-f dt n1? cc dt np1,
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18192
if I but see a wedge of Gold? Not so;
if I but see a wedge of Gold? Not so;
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but yet turn away mine eyes, for Vanity may pass from the Eye into the Heart:
but yet turn away mine eyes, for Vanity may pass from the Eye into the Heart:
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I may look, and like, and at last be in love with Vanity. For the Eye is as a burning-glass:
I may look, and like, and At last be in love with Vanity. For the Eye is as a burning-glass:
pns11 vmb vvi, cc av-j, cc p-acp ord vbi p-acp n1 p-acp n1. p-acp dt n1 vbz p-acp dt n1:
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and if you hold it stedy betwixt the splendor of Beauty, or any other shining temptation,
and if you hold it steady betwixt the splendour of Beauty, or any other shining temptation,
cc cs pn22 vvb pn31 j p-acp dt n1 pp-f n1, cc d j-jn j-vvg n1,
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18196
and the combustible matter of your Heart, the rayes will unite and grow strong, and a fire will be struck into your soul which will not so easily be quencht as it might have been avoided.
and the combustible matter of your Heart, the rays will unite and grow strong, and a fire will be struck into your soul which will not so Easily be quenched as it might have been avoided.
cc dt j n1 pp-f po22 n1, dt n2 vmb vvi cc vvi j, cc dt n1 vmb vbi vvn p-acp po22 n1 r-crq vmb xx av av-j vbi vvn c-acp pn31 vmd vhi vbn vvn.
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The same operation hath every occasion to that Sense it works upon.
The same operation hath every occasion to that Sense it works upon.
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18198
An evil Word is first heard, and then clothed, and warmed in our thoughts, and then it spreads its poyson,
an evil Word is First herd, and then clothed, and warmed in our thoughts, and then it spreads its poison,
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18199
and corrupts our manners. The lip of the Harlot pleases at first, but being tasted bites like a cockatrice.
and corrupts our manners. The lip of the Harlot Pleases At First, but being tasted bites like a cockatrice.
cc vvz po12 n2. dt n1 pp-f dt n1 vvz p-acp ord, cc-acp vbg vvn vvz av-j dt n1.
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Nay, further yet, the frequent presentment of objects may work upon those natures which are not as yet inclinable to them.
Nay, further yet, the frequent presentment of objects may work upon those nature's which Are not as yet inclinable to them.
uh-x, jc av, dt j n1 pp-f n2 vmb vvi p-acp d n2 r-crq vbr xx p-acp av j p-acp pno32.
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Tully tells us that the many spectacles of cruelty which every day shewed themselves did work upon the dispositions of the meekest men, and made them cruel.
Tully tells us that the many spectacles of cruelty which every day showed themselves did work upon the dispositions of the Meekest men, and made them cruel.
np1 vvz pno12 d dt d n2 pp-f n1 r-crq d n1 vvn px32 vdd vvi p-acp dt n2 pp-f dt js n2, cc vvd pno32 j.
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So increase of Riches may make a prodigal man covetous. Too much Sorrow may distract a Philosopher.
So increase of Riches may make a prodigal man covetous. Too much Sorrow may distract a Philosopher.
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The sight of Pleasure may corrupt a Saint.
The sighed of Pleasure may corrupt a Saint.
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Liberty may undo us, and a power to do what we list may make us do what otherwise we had never thought on.
Liberty may undo us, and a power to do what we list may make us do what otherwise we had never Thought on.
n1 vmb vvi pno12, cc dt n1 pc-acp vdi r-crq pns12 vvb vmb vvi pno12 vdi r-crq av pns12 vhd av-x vvn a-acp.
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When Locusta at the command of Nero had tempered poyson, and it had not wrought so suddenly as he expected upon Britannicus, the Emperour beat her with his own hand.
When Locusta At the command of Nero had tempered poison, and it had not wrought so suddenly as he expected upon Britannicus, the Emperor beatrice her with his own hand.
c-crq np1 p-acp dt n1 pp-f np1 vhd vvn n1, cc pn31 vhd xx vvn av av-j c-acp pns31 vvd p-acp np1, dt n1 vvb pno31 p-acp po31 d n1.
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And when she told him it was her art to conceal it, and take off the envy from the fact, he scornfully replyes, SANE LEGEM JULIAM TIMEO; What do you think I am afraid of the Julian Law against murderers? Certainly Nero had not been such a miscreant had he feared that Law,
And when she told him it was her art to conceal it, and take off the envy from the fact, he scornfully replies, SANE LEGEM JULIAM TIMEO; What do you think I am afraid of the Julian Law against murderers? Certainly Nero had not been such a miscreant had he feared that Law,
cc c-crq pns31 vvd pno31 pn31 vbds po31 n1 pc-acp vvi pn31, cc vvb a-acp dt n1 p-acp dt n1, pns31 av-j n2, fw-la fw-la fw-la np1; q-crq vdb pn22 vvb pns11 vbm j pp-f dt np1 n1 p-acp n2? av-j np1 vhd xx vbn d dt n1 vhd pns31 vvn d n1,
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and would have been a better Subject than he was a King.
and would have been a better Subject than he was a King.
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How happy had it been for the rich man in the Gospel had he been a begger!
How happy had it been for the rich man in the Gospel had he been a beggar!
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How many might have been beholding to a Fever, to Poverty, to Disgrace, who lost themselves in their health, in plenty, in honor? Therefore St. Augustine commends that saying of Tully concerning Cinna, O miserum, cui peccare licebat!
How many might have been beholding to a Fever, to Poverty, to Disgrace, who lost themselves in their health, in plenty, in honour? Therefore Saint Augustine commends that saying of Tully Concerning Cinna, O miserum, cui Peccare licebat!
c-crq d vmd vhi vbn vvg p-acp dt n1, p-acp n1, p-acp n1, r-crq vvd px32 p-acp po32 n1, p-acp n1, p-acp n1? av n1 np1 vvz d n-vvg pp-f np1 vvg np1, fw-la fw-la, fw-la uh fw-la!
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Unhappy man, who had a protection from punishment, and a licence to do what he list!
Unhappy man, who had a protection from punishment, and a licence to do what he list!
j n1, r-crq vhd dt n1 p-acp n1, cc dt n1 pc-acp vdi r-crq pns31 vvb!
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Here then there is need of Gods Restraining Grace:
Here then there is need of God's Restraining Grace:
av av pc-acp vbz n1 pp-f ng1 vvg n1:
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and we have reason to pray that God would remove from us whatsoever may prove an occasion of evil, whether it flatter in a pleasant,
and we have reason to pray that God would remove from us whatsoever may prove an occasion of evil, whither it flatter in a pleasant,
cc pns12 vhb n1 pc-acp vvi cst np1 vmd vvi p-acp pno12 r-crq vmb vvi dt n1 pp-f j-jn, cs pn31 vvb p-acp dt j,
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or threaten in a dreadful object.
or threaten in a dreadful Object.
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But in the next place, because we are Men, not Angels, and converse on earth, where is officina tentationum, a shop where the Devil forgeth his terrors and his allurements, his fearful and his pleasing tentations, we send out prayers as in an humble embassage to crave Gods aid and auxiliary forces.
But in the next place, Because we Are Men, not Angels, and converse on earth, where is officina tentationum, a shop where the devil forgeth his terrors and his allurements, his fearful and his pleasing tentations, we send out Prayers as in an humble Embassy to crave God's aid and auxiliary forces.
cc-acp p-acp dt ord n1, c-acp pns12 vbr n2, xx n2, cc vvi p-acp n1, q-crq vbz fw-la fw-la, dt n1 c-crq dt n1 vvz po31 n2 cc po31 n2, po31 j cc po31 j-vvg n2, pns12 vvb av n2 c-acp p-acp dt j n1 pc-acp vvi npg1 n1 cc j n2.
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For as God hath his army to fight against his enemies, his Locust, his Caterpillar, and his Palmer-worme, so hath he his army to defend those who are under his protection, his Angels and Archangels, who are all ministring spirits sent forth to minister for them who shall be heirs of salvation.
For as God hath his army to fight against his enemies, his Locust, his Caterpillar, and his Palmer-worm, so hath he his army to defend those who Are under his protection, his Angels and Archangels, who Are all ministering spirits sent forth to minister for them who shall be Heirs of salvation.
p-acp c-acp np1 vhz po31 n1 pc-acp vvi p-acp po31 n2, po31 n1, po31 n1, cc po31 n1, av vhz pns31 po31 n1 pc-acp vvi d r-crq vbr p-acp po31 n1, po31 n2 cc n2, r-crq vbr d j-vvg n2 vvd av pc-acp vvi p-acp pno32 r-crq vmb vbi n2 pp-f n1.
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Nor can we think but that this army is stronger than all the troops of the Prince of darkness, Nor can we think but that this army is Stronger than all the troops of the Prince of darkness,
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and that God by these is able to curb and restrain the violence and fury of Satan.
and that God by these is able to curb and restrain the violence and fury of Satan.
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Nor could we hope to resist our spiritual Enemy sine naturae potioris auxilio, but by the aid and assistance of those creatures which are of a more excellent being.
Nor could we hope to resist our spiritual Enemy sine naturae potioris Auxilio, but by the aid and assistance of those creatures which Are of a more excellent being.
ccx vmd pns12 vvi pc-acp vvi po12 j n1 fw-la fw-la fw-la fw-la, p-acp p-acp dt n1 cc n1 pp-f d n2 r-crq vbr pp-f dt av-dc j vbg.
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Therefore Justin Martyr tells us that God hath given the Angels NONLATINALPHABET, a care and providence over us.
Therefore Justin Martyr tells us that God hath given the Angels, a care and providence over us.
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Tertullian, that they do universam paraturam hominis modulari, elegantly and aptly and harmoniously order and govern the whole course of our life.
Tertullian, that they do universam paraturam hominis modulari, elegantly and aptly and harmoniously order and govern the Whole course of our life.
np1, cst pns32 vdb fw-la fw-la fw-la fw-la, av-j cc av-j cc av-j vvi cc vvi dt j-jn n1 pp-f po12 n1.
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And no question, though we perceive it not, they do many good offices for mankind, they rowse up the Melancholick, comfort the Poor, chide the Wanton, moderate the Chollerick.
And no question, though we perceive it not, they do many good Offices for mankind, they rouse up the Melancholic, Comfort the Poor, chide the Wanton, moderate the Choleric.
cc dx n1, cs pns12 vvb pn31 xx, pns32 vdb d j n2 p-acp n1, pns32 vvi a-acp dt j, vvb dt j, vvb dt j-jn, vvi dt j.
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They are very ready to defend us there where we are the weakest, and to dull the force of every dart which is thrown at us.
They Are very ready to defend us there where we Are the Weakest, and to dull the force of every dart which is thrown At us.
pns32 vbr av j pc-acp vvi pno12 a-acp c-crq pns12 vbr dt js, cc p-acp j dt n1 pp-f d n1 r-crq vbz vvn p-acp pno12.
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We will not now question, Whether every man hath his Angel-keeper: Which Basil so often, and other of the Fathers affirm;
We will not now question, Whither every man hath his Angel-keeper: Which Basil so often, and other of the Father's affirm;
pns12 vmb xx av vvi, cs d n1 vhz po31 n1: r-crq np1 av av, cc n-jn pp-f dt n2 vvb;
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or, Whether children in age have their tutelary Angels, which our Saviour seems to intimate;
or, Whither children in age have their tutelary Angels, which our Saviour seems to intimate;
cc, cs n2 p-acp n1 vhb po32 j n2, r-crq po12 n1 vvz pc-acp vvi;
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or children in understanding, men of weaker capacities, in this NONLATINALPHABET, this doubtful and uncertain combat, where there is so little light and so much danger, have their Angels to defend them from the sleights and enterprises of Satan;
or children in understanding, men of Weaker capacities, in this, this doubtful and uncertain combat, where there is so little Light and so much danger, have their Angels to defend them from the sleights and enterprises of Satan;
cc n2 p-acp n1, n2 pp-f jc n2, p-acp d, d j cc j n1, c-crq pc-acp vbz av j n1 cc av d n1, vhb po32 n2 pc-acp vvi pno32 p-acp dt n2 cc n2 pp-f np1;
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or, How the blessed Angels minister for us: We are sure they pitch their tents about us, and do many offices for us, though we perceive it not.
or, How the blessed Angels minister for us: We Are sure they pitch their tents about us, and do many Offices for us, though we perceive it not.
cc, c-crq dt j-vvn n2 vvi p-acp pno12: pns12 vbr j pns32 vvb po32 n2 p-acp pno12, cc vdb d n2 p-acp pno12, cs pns12 vvb pn31 xx.
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We have an author who writes of the Meteors; it is Garcaeus I mean;
We have an author who writes of the Meteors; it is Garcaeus I mean;
pns12 vhb dt n1 r-crq vvz pp-f dt n2; pn31 vbz np1 pns11 vvb;
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who was of opinion that whereas many times before great tempests there is wont to be heard in the air above us a great noise and rushing, the cause of this was the bandying of good and evil angels, the one striving to annoy us with tempests, the other to preserve us from danger.
who was of opinion that whereas many times before great tempests there is wont to be herd in the air above us a great noise and rushing, the cause of this was the bandying of good and evil Angels, the one striving to annoy us with tempests, the other to preserve us from danger.
r-crq vbds pp-f n1 cst cs d n2 p-acp j n2 pc-acp vbz j pc-acp vbi vvn p-acp dt n1 p-acp pno12 dt j n1 cc vvg, dt n1 pp-f d vbds dt n-vvg pp-f j cc j-jn n2, dt pi vvg pc-acp vvi pno12 p-acp n2, dt j-jn pc-acp vvi pno12 p-acp n1.
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But as about Moses 's body, so about every faithful person, these do contend, the one to hazard, the other to deliver.
But as about Moses is body, so about every faithful person, these do contend, the one to hazard, the other to deliver.
cc-acp c-acp p-acp np1 vbz n1, av p-acp d j n1, d vdb vvi, dt pi pc-acp vvi, dt j-jn pc-acp vvi.
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Therefore we may well pray that, as the Devil inspires us with evil thoughts, so the good Angels may inspire us with good;
Therefore we may well pray that, as the devil inspires us with evil thoughts, so the good Angels may inspire us with good;
av pns12 vmb av vvi d, c-acp dt n1 vvz pno12 p-acp j-jn n2, av dt j n2 vmb vvi pno12 p-acp j;
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and that if Hell open her mouth to devour us, Heaven would open its gate that from thence there may descend the influence of Grace to save us.
and that if Hell open her Mouth to devour us, Heaven would open its gate that from thence there may descend the influence of Grace to save us.
cc cst cs n1 vvb po31 n1 pc-acp vvi pno12, n1 vmd vvi po31 n1 cst p-acp av pc-acp vmb vvi dt n1 pp-f n1 pc-acp vvi pno12.
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And nemo officiosior Deo, there is none more officious than God;
And nemo officiosior God, there is none more officious than God;
np1 np1 fw-la fw-la, a-acp vbz pix av-dc j cs np1;
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Who is not afar off from our tears, but listens when we call, is with us in all our wayes, waits on us, ponders our steps and our goings,
Who is not afar off from our tears, but listens when we call, is with us in all our ways, waits on us, ponders our steps and our goings,
r-crq vbz xx av a-acp p-acp po12 n2, cc-acp vvz c-crq pns12 vvb, vbz p-acp pno12 p-acp d po12 n2, vvz p-acp pno12, vvz po12 n2 cc po12 n2-vvg,
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and when we are ready to fall, nay, inter pontem & fontem, in our fall, is ready to help and save us.
and when we Are ready to fallen, nay, inter pontem & fontem, in our fallen, is ready to help and save us.
cc c-crq pns12 vbr j pc-acp vvi, uh-x, fw-la fw-la cc fw-la, p-acp po12 n1, vbz j pc-acp vvi cc vvi pno12.
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And officiocissima res est gratia, his Grace is the most diligent and officious thing in the world, quasi in nostram jurata salutem, as if it were our sworn friend,
And officiocissima Rest est Gratia, his Grace is the most diligent and officious thing in the world, quasi in nostram jurata salutem, as if it were our sworn friend,
cc fw-la fw-la fw-la fw-la, po31 n1 vbz dt av-ds j cc j n1 p-acp dt n1, fw-la p-acp fw-la fw-la fw-la, c-acp cs pn31 vbdr po12 j-vvn n1,
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and were bound by solemn oath to attend and guard us.
and were bound by solemn oath to attend and guard us.
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When doth the Devil roar, and we hear not a kind of watch-word within us, NO LITE TIMERE, Fear it not;
When does the devil roar, and we hear not a kind of watchword within us, NO LITE TIMERE, fear it not;
q-crq vdz dt n1 vvi, cc pns12 vvb xx dt n1 pp-f n1 p-acp pno12, av-dx vvi fw-la, vvb pn31 xx;
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all this is but noise? And when doth he flatter, and we hear not a voice behind us, NO LITE PRAESUMERE, Be not too bold;
all this is but noise? And when does he flatter, and we hear not a voice behind us, NO LITE PRESUME, Be not too bold;
d d vbz p-acp n1? cc c-crq vdz pns31 vvi, cc pns12 vvb xx dt n1 p-acp pno12, av-dx vvi np1, vbb xx av j;
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it is the Devil, it is thy utter Enemy? And in all time of tribulation, in all time of our wealth this Grace is sufficient for us. it is the devil, it is thy utter Enemy? And in all time of tribulation, in all time of our wealth this Grace is sufficient for us.
pn31 vbz dt n1, pn31 vbz po21 j n1? cc p-acp d n1 pp-f n1, p-acp d n1 pp-f po12 n1 d n1 vbz j p-acp pno12.
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But further yet, in the last place, we beg Gods immediate Assistance, his Efficacious and Saving Grace, that he will not only send his Angels,
But further yet, in the last place, we beg God's immediate Assistance, his Efficacious and Saving Grace, that he will not only send his Angels,
p-acp jc av, p-acp dt ord n1, pns12 vvb n2 j n1, po31 j cc j-vvg n1, cst pns31 vmb xx av-j vvi po31 n2,
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but make us Angels to our selves.
but make us Angels to our selves.
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For no man can be delivered from evil, nisi in quantum angelus esse coepit, but so far forth as he is become an Angel,
For no man can be Delivered from evil, nisi in quantum angelus esse Coepit, but so Far forth as he is become an Angel,
p-acp dx n1 vmb vbb vvn p-acp n-jn, fw-la p-acp fw-la fw-la fw-la fw-la, p-acp av av-j av c-acp pns31 vbz vvn dt n1,
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yea, nisi in quantum Deus esse coepit, but so far forth as he is become a God, partaker, saith St. Peter, of the divine nature, and endued with wisdom from above. Therefore we must pray with Solomon for an understanding heart, for the spirit of wisdom and the spirit of counsel, for the assistance of Gods holy Spirit, which is Christs Vicar here on earth;
yea, nisi in quantum Deus esse Coepit, but so Far forth as he is become a God, partaker, Says Saint Peter, of the divine nature, and endued with Wisdom from above. Therefore we must pray with Solomon for an understanding heart, for the Spirit of Wisdom and the Spirit of counsel, for the assistance of God's holy Spirit, which is Christ Vicar Here on earth;
uh, fw-la p-acp fw-la fw-la fw-la fw-la, p-acp av av-j av c-acp pns31 vbz vvn dt n1, n1, vvz n1 np1, pp-f dt j-jn n1, cc vvn p-acp n1 p-acp a-acp. av pns12 vmb vvi p-acp np1 p-acp dt j-vvg n1, p-acp dt n1 pp-f n1 cc dt n1 pp-f n1, p-acp dt n1 pp-f npg1 j n1, r-crq vbz npg1 n1 av p-acp n1;
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for that NONLATINALPHABET, spiritual wisdome, which may make us wise unto salvation;
for that, spiritual Wisdom, which may make us wise unto salvation;
p-acp d, j n1, r-crq vmb vvi pno12 j p-acp n1;
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that we may have eye-sight and fore-sight and over-sight, that we may see and fore-see and over-see that evil which is near at hand and about us in all our paths;
that we may have eyesight and foresight and oversight, that we may see and foresee and oversee that evil which is near At hand and about us in all our paths;
cst pns12 vmb vhi n1 cc n1 cc n1, cst pns12 vmb vvi cc vvi cc j cst j-jn r-crq vbz av-j p-acp n1 cc p-acp pno12 p-acp d po12 n2;
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that we be not NONLATINALPHABET, as St. Peter speaks, purblind, stricken with gross darkness, like the Sodomites, to stumble at the threshold,
that we be not, as Saint Peter speaks, purblind, stricken with gross darkness, like the Sodomites, to Stumble At the threshold,
cst pns12 vbb xx, c-acp n1 np1 vvz, j, vvn p-acp j n1, av-j dt n2, pc-acp vvi p-acp dt n1,
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nay, in montes impingere, as St. Augustine speaks, run upon evils never so palpable, visible, mountainous evils, and see them not;
nay, in montes impingere, as Saint Augustine speaks, run upon evils never so palpable, visible, mountainous evils, and see them not;
uh-x, p-acp fw-la fw-la, p-acp n1 np1 vvz, vvn p-acp n2-jn av av j, j, j n2-jn, cc vvi pno32 xx;
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enter the gates of our enemies as friends, and think our selves at Dothan when we are in the midst of Samaria.
enter the gates of our enemies as Friends, and think our selves At Dothan when we Are in the midst of Samaria.
vvb dt n2 pp-f po12 n2 p-acp n2, cc vvb po12 n2 p-acp np1 c-crq pns12 vbr p-acp dt n1 pp-f np1.
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We read that the men of the first age knew not what Death meant, or what it was to dye;
We read that the men of the First age knew not what Death meant, or what it was to die;
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but fell to the ground as men ly-down upon their beds when they are weary,
but fell to the ground as men ly-down upon their Beds when they Are weary,
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or rather fell to the ground like Beasts, not thinking of Death, or what might follow.
or rather fell to the ground like Beasts, not thinking of Death, or what might follow.
cc av-c vvd p-acp dt n1 av-j n2, xx vvg pp-f n1, cc q-crq vmd vvi.
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And indeed the reason why we fall so often into Evil, is because we see it not, know not what it is, not what it means,
And indeed the reason why we fallen so often into Evil, is Because we see it not, know not what it is, not what it means,
cc av dt n1 c-crq pns12 vvb av av p-acp j-jn, vbz c-acp pns12 vvb pn31 xx, vvb xx r-crq pn31 vbz, xx r-crq pn31 vvz,
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as if to sin were nothing else but to lye down and rest, nothing else but to satisfie the Sense and to please the Appetite,
as if to since were nothing Else but to lie down and rest, nothing Else but to satisfy the Sense and to please the Appetite,
c-acp cs p-acp n1 vbdr pix av cc-acp pc-acp vvi a-acp cc vvi, pix av cc-acp pc-acp vvi dt n1 cc pc-acp vvi dt n1,
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as if Sin were as natural as to eat.
as if since were as natural as to eat.
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Therefore we pray, Lord, open our eyes, that we may see it, and so fly away and escape.
Therefore we pray, Lord, open our eyes, that we may see it, and so fly away and escape.
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And as we pray for Sight, so we do for Foresight. For NONLATINALPHABET, saith Clemens Alexandrinus; The Understanding is the Eye and the Far;
And as we pray for Sighed, so we do for Foresight. For, Says Clemens Alexandrian; The Understanding is the Eye and the far;
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the Eye, to see afar off; and the Ear, to listen, and give notice of danger yet at some distance;
the Eye, to see afar off; and the Ear, to listen, and give notice of danger yet At Some distance;
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to know the signs of Sin, as we do of the heavens;
to know the Signs of since, as we do of the heavens;
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to say, This Bread may •e gravel, this Beauty deceitful, and this Wine a mocker; This rage of Satan may praise the Lord,
to say, This Bred may •e gravel, this Beauty deceitful, and this Wine a mocker; This rage of Satan may praise the Lord,
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and this his fawning may make me dishonor him;
and this his fawning may make me dishonour him;
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18262
This his war may work my peace, and his truce may be but a borrowed space of time to undermine me. Magna tentatio est tentatione carere;
This his war may work my peace, and his truce may be but a borrowed Molle of time to undermine me. Magna Tentatio est tentatione career;
d po31 n1 vmb vvi po11 n1, cc po31 n1 vmb vbi p-acp dt j-vvn n1 pp-f n1 pc-acp vvi pno11. fw-la fw-la fw-la fw-la n1;
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It may be a great tentation to be without one, and a great evil, not sometimes to taste of evil.
It may be a great tentation to be without one, and a great evil, not sometime to taste of evil.
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NONLATINALPHABET, Understanding and a good mind and much forecast lead us to a paradise of bliss. Scelera consilia non habent:
, Understanding and a good mind and much forecast led us to a paradise of bliss. Scelera consilia non habent:
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18265
It is easie to rush upon evil, but we cannot avoid it without forecast and counsel.
It is easy to rush upon evil, but we cannot avoid it without forecast and counsel.
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18266
And therefore, in the third place, we desire not only an Eye which may see and foresee,
And Therefore, in the third place, we desire not only an Eye which may see and foresee,
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but NONLATINALPHABET, as Basil speaks, an episcopal, an overseeing Eye, an Eye watchful and careful to keep evil at a distance,
but, as Basil speaks, an Episcopal, an overseeing Eye, an Eye watchful and careful to keep evil At a distance,
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18268
or else to order and master it, to summon a Synod in our soul, to raise up all the forces and faculties we have to make canons and constitutions against it,
or Else to order and master it, to summon a Synod in our soul, to raise up all the forces and faculties we have to make Canonas and constitutions against it,
cc av pc-acp vvi cc vvi pn31, pc-acp vvi dt n1 p-acp po12 n1, pc-acp vvi a-acp d dt n2 cc n2 pns12 vhb pc-acp vvi n2 cc n2 p-acp pn31,
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18269
and to say unto it as God doth to the Sea, Thus far shalt thou go, and no further:
and to say unto it as God does to the Sea, Thus Far shalt thou go, and no further:
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18270
to say unto Poverty comming towards us like an armed man; It may strip us naked,
to say unto Poverty coming towards us like an armed man; It may strip us naked,
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but it shall not make us desolate; It may thrust us into prison, but it shall not shut us in hell:
but it shall not make us desolate; It may thrust us into prison, but it shall not shut us in hell:
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18272
It may drive us about the world, but it shall not banish us from God:
It may drive us about the world, but it shall not banish us from God:
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This Beauty which flourisheth in my eye, shall wither in my heart, and for flattering my Sense shall be disgraced by my Reason.
This Beauty which flourishes in my eye, shall wither in my heart, and for flattering my Sense shall be disgraced by my Reason.
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These Riches shall buy me but food and rayment:
These Riches shall buy me but food and raiment:
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18275
They shall not be employed by my Phansie to attend upon Gluttony or Wantonness or Revenge.
They shall not be employed by my Fancy to attend upon Gluttony or Wantonness or Revenge.
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Nor will I lay them out upon that purchase whose appurtenance is Damnation.
Nor will I lay them out upon that purchase whose appurtenance is Damnation.
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18277
And this is our humane Providence, which in some degree is proportioned to the Providence of God;
And this is our humane Providence, which in Some degree is proportioned to the Providence of God;
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18278
Which consists of these two parts, his Wisdom, and his Power. His Wisdom runneth very swiftly through the world, and sees what is to be done;
Which consists of these two parts, his Wisdom, and his Power. His Wisdom Runneth very swiftly through the world, and sees what is to be done;
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and his Power at his word is ready to do it.
and his Power At his word is ready to do it.
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Thus is our spiritual Providence made up of these two, Wisdom to see and foresee evil, and a firm resolution to avoid it.
Thus is our spiritual Providence made up of these two, Wisdom to see and foresee evil, and a firm resolution to avoid it.
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If you ask me, What is the light of the body? It is the Eye.
If you ask me, What is the Light of the body? It is the Eye.
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18282
What is the Eye of the Soul? It is this Wisdom. And if you ask me, Wherein our great strength lyeth; What is the Eye of the Soul? It is this Wisdom. And if you ask me, Wherein our great strength lies;
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18283
I cannot shape you a fairer answer then to tell you, In Resolution. Quicquid volui, illico potui;
I cannot shape you a Fairer answer then to tell you, In Resolution. Quicquid volui, illico potui;
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What I will do, what I resolve to do, is done already.
What I will do, what I resolve to do, is done already.
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These two, our Wisdom to discern, and our Resolution to chuse or reject, make us wise as Serpents, and bold as Lions; as Serpents, against the old Serpent the Devil; and as Lions, against that roaring Lion that seeks to devour us.
These two, our Wisdom to discern, and our Resolution to choose or reject, make us wise as Serpents, and bold as Lions; as Serpents, against the old Serpent the devil; and as Lions, against that roaring lion that seeks to devour us.
np1 crd, po12 n1 pc-acp vvi, cc po12 n1 pc-acp vvi cc vvi, vvb pno12 j c-acp n2, cc j c-acp n2; p-acp n2, p-acp dt j n1 dt n1; cc c-acp n2, p-acp d j-vvg n1 cst vvz pc-acp vvi pno12.
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By our Wisdom we defeat his craft; by our Resolution we abate his strength. And greater is he that is in us then he that is in the world.
By our Wisdom we defeat his craft; by our Resolution we abate his strength. And greater is he that is in us then he that is in the world.
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But now because our Eye-sight is dim, and our Fore-sight not great, and our Oversight slender and imperfect,
But now Because our Eyesight is dim, and our Foresight not great, and our Oversight slender and imperfect,
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and all our strength but Resolution, and our Resolutions many times but faint, we look-up unto him who dwelleth with Wisdom, who is Wisdom it self,
and all our strength but Resolution, and our Resolutions many times but faint, we lookup unto him who dwells with Wisdom, who is Wisdom it self,
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and knoweth all things; and to that God of Hosts who doth whatsoever he will in heaven and in earth;
and Knoweth all things; and to that God of Hosts who does whatsoever he will in heaven and in earth;
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who telleth the number of the stars, and calleth them all by their names;
who Telleth the number of the Stars, and calls them all by their names;
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who telleth the number of our hairs, so that not one of them can fall without his will;
who Telleth the number of our hairs, so that not one of them can fallen without his will;
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who telleth the number of our tears, and lets not one fall beside his bottle; who calleth things that are not as if they were;
who Telleth the number of our tears, and lets not one fallen beside his Bottle; who calls things that Are not as if they were;
r-crq vvz dt n1 pp-f po12 n2, cc vvz xx pi vvi a-acp po31 n1; r-crq vvz n2 cst vbr xx p-acp cs pns32 vbdr;
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who when there is plenty, bringeth-in a famine, and when famine hath broken the staff of bread, as he goes drops fatness; who sees every thing in its causes, operations, effects, ends, what it is, what it may be, what it doth, what it may do;
who when there is plenty, bringeth-in a famine, and when famine hath broken the staff of bred, as he Goes drops fatness; who sees every thing in its Causes, operations, effects, ends, what it is, what it may be, what it does, what it may do;
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the works of all flesh, saith the Son of Sirach, the intents of all men, the thoughts of all hearts, the motions and inclinations of all creatures,the works of all Flesh, Says the Son of Sirach, the intents of all men, the thoughts of all hearts, the motions and inclinations of all creatures,
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nay, that which we call Chance and Fortune, is before him. He can deliver us with means,
nay, that which we call Chance and Fortune, is before him. He can deliver us with means,
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and he can deliver us without means. Our trust only is in him. For without him alass our Knowledge is full of ignorance.
and he can deliver us without means. Our trust only is in him. For without him alas our Knowledge is full of ignorance.
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18297
We cannot tell what will be the next day, the next hour, the next moment.
We cannot tell what will be the next day, the next hour, the next moment.
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18298
We know not how to propose any thing to our selves, and when we have proposed it, we are to seek how to execute it;
We know not how to propose any thing to our selves, and when we have proposed it, we Are to seek how to execute it;
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because there are many impediments, divers changes and chances of this mortal life, the knowledge and disposing of which comes not within the reach of humane Providence.
Because there Are many impediments, diverse changes and chances of this Mortal life, the knowledge and disposing of which comes not within the reach of humane Providence.
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And as men in the bottom of a Well are able to see no greater space of the heavens then the compass of the well,
And as men in the bottom of a Well Are able to see no greater Molle of the heavens then the compass of the well,
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so neither can we see more then the bounds which are set us will give leave.
so neither can we see more then the bounds which Are Set us will give leave.
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The Eye sees to such a distance, but then it fails: And we see no further then our humane frailty will permit;
The Eye sees to such a distance, but then it fails: And we see no further then our humane frailty will permit;
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we see something near us, something about us, yet many times we stumble even at noon-day at that which was visible enough.
we see something near us, something about us, yet many times we Stumble even At noonday At that which was visible enough.
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I am but Man, not God, and have not the perfect knowledge of Good and Evil. And my Power is not great.
I am but Man, not God, and have not the perfect knowledge of Good and Evil. And my Power is not great.
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The largest power that is, is sub regno, under a greater power.
The Largest power that is, is sub regno, under a greater power.
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For have I an arm like God? or can I thunder with a voice like him? And then my Patience, which is the best fense I have against evil, is but froward.
For have I an arm like God? or can I thunder with a voice like him? And then my Patience, which is the best fence I have against evil, is but froward.
p-acp vhb pns11 dt n1 av-j np1? cc vmb pns11 vvi p-acp dt n1 av-j pno31? cc av po11 n1, r-crq vbz dt js n1 pns11 vhb p-acp j-jn, vbz p-acp j.
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For is my strength the strength of stones? or is my flesh of brass? And therefore we look-up unto the hills, from whence cometh our salvation, upon God himself, who sees all actions, all casualties, all events;
For is my strength the strength of stones? or is my Flesh of brass? And Therefore we lookup unto the hills, from whence comes our salvation, upon God himself, who sees all actions, all casualties, all events;
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to whom things past and things to come are present, who seeth all things ad nudum, as the Schools speak, naked, as they are;
to whom things past and things to come Are present, who sees all things and Nudum, as the Schools speak, naked, as they Are;
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and can set-up this, to pull-down that;
and can setup this, to pull-down that;
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and by the Providence of his goodness they may be dispersed;
and by the Providence of his Goodness they may be dispersed;
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cross this intent, that it never come into action, or cross the intent in the action, by driving it to a contrary end to that which was proposed:
cross this intent, that it never come into actium, or cross the intent in the actium, by driving it to a contrary end to that which was proposed:
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18311
Who, when we offend, can hiss for the fly, for forreign incumbrances; and when we repent, can make our very enemies our friends:
Who, when we offend, can hiss for the fly, for foreign encumbrances; and when we Repent, can make our very enemies our Friends:
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18312
Who is wonderful in all his works, and whose wayes are exalted above ours as far as the heaven is above the earth.
Who is wondered in all his works, and whose ways Are exalted above ours as Far as the heaven is above the earth.
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18313
But this doth not sufficiently express it: For they are infinitely exalted, farther then the Heaven is above the Earth.
But this does not sufficiently express it: For they Are infinitely exalted, farther then the Heaven is above the Earth.
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18314
But the Prophet could not better express it then by such a distance then which we know no greater:
But the Prophet could not better express it then by such a distance then which we know no greater:
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18315
That we may not rob God of his honour, nor sacrifice to our own nets, or clap our hands,
That we may not rob God of his honour, nor sacrifice to our own nets, or clap our hands,
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18316
and applaud our selves in our imaginations, and say, Is not this Babel, which I have built? It is my right hand that hath done it.
and applaud our selves in our Imaginations, and say, Is not this Babel, which I have built? It is my right hand that hath done it.
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That I was not taken in a snare, it was my Will.
That I was not taken in a snare, it was my Will.
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That I beat my enemies as small as the dust before the wind, it was my Valour.
That I beatrice my enemies as small as the dust before the wind, it was my Valour.
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That every sensible evil made me not truly evil, it was my Free-will. This is a greater evil, and more dangerous then all those which we avoided.
That every sensible evil made me not truly evil, it was my Freewill. This is a greater evil, and more dangerous then all those which we avoided.
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This is a glance of the Devils dart in his flight, to overthrow us with our victory.
This is a glance of the Devils dart in his flight, to overthrow us with our victory.
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Therefore as we confess our selves to be under Gods Dominion, and commit our selves to his Protection,
Therefore as we confess our selves to be under God's Dominion, and commit our selves to his Protection,
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so must we attribute all JOVI LIBERATORI, to Him who is the great Deliverer from evil; not give him part, but all;
so must we attribute all JOVI LIBERATORI, to Him who is the great Deliverer from evil; not give him part, but all;
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not make him our Partner, but our Lord. Nemo, saith the Father, Ã Deo se adjuvari vult, sed salvum fieri;
not make him our Partner, but our Lord. Nemo, Says the Father, Ã God se adjuvari vult, sed Salvum fieri;
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We do not desire help only at Gods hand, but we desire to be saved by him.
We do not desire help only At God's hand, but we desire to be saved by him.
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That which is the subject of our Prayer must be the burden of our Song.
That which is the Subject of our Prayer must be the burden of our Song.
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If we pray for Salvation, we must imitate those who stood before the Throne, who though they had Palms in their hands in token of victory,
If we pray for Salvation, we must imitate those who stood before the Throne, who though they had Palms in their hands in token of victory,
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yet cryed with a loud voice, saying, Salvation to our God who sitteth on the Throne, and to the Lamb. I have now passed through all the Petitions,
yet cried with a loud voice, saying, Salvation to our God who Sitteth on the Throne, and to the Lamb. I have now passed through all the Petitions,
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and brought you to the Conclusion of your PATER NOSTER, For thine is the kingdom, and the power, and the glory for ever. Amen.
and brought you to the Conclusion of your PATER NOSTER, For thine is the Kingdom, and the power, and the glory for ever. Amen.
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But here at present let us conclude, and beseech God graciously to hear us, that those evils which the craft and subtlety of the Devil or Man worketh against us be brought to nought,
But Here At present let us conclude, and beseech God graciously to hear us, that those evils which the craft and subtlety of the devil or Man works against us be brought to nought,
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that we his servants being hurt by no persecutions may evermore give thanks unto him in his holy Church through Jesus Christ our Lord. that we his Servants being hurt by no persecutions may evermore give thanks unto him in his holy Church through jesus christ our Lord.
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The Eight and Fourtieth SERMON.
The Eight and Fortieth SERMON.
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MATTH. VI. 13. For thine is the kingdome, and the power, and the glory for ever. Amen.
MATTHEW. VI. 13. For thine is the Kingdom, and the power, and the glory for ever. Amen.
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THIS is the Conclusion of the whole matter, even of these six Petitions.
THIS is the Conclusion of the Whole matter, even of these six Petitions.
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In which we looked 1. upon the principal end of our life and actions, the Glory of Gods great and glorious Name; 2. upon the secondary and subordinate end, which is our Salvation, Which we have under God being our King to govern,
In which we looked 1. upon the principal end of our life and actions, the Glory of God's great and glorious Name; 2. upon the secondary and subordinate end, which is our Salvation, Which we have under God being our King to govern,
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and our King to command, and our King to crown us;
and our King to command, and our King to crown us;
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3. upon those things which lead unto both these ends, both to the Hallowing of Gods Name, and the Saving of our Souls, to wit first, the procurement and use of these means,
3. upon those things which led unto both these ends, both to the Hallowing of God's Name, and the Saving of our Souls, to wit First, the procurement and use of these means,
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as principally Piety, by which we fulfill Gods Will; and secondly, our corporal Sustentation, by which we are more chearful and active in the duties of piety;
as principally Piety, by which we fulfil God's Will; and secondly, our corporal Sustentation, by which we Are more cheerful and active in the duties of piety;
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and lastly, the Removing of those lets and impediments which may keep us from these ends, to wit, our Sins; Which are either past already, or may be;
and lastly, the Removing of those lets and impediments which may keep us from these ends, to wit, our Sins; Which Are either passed already, or may be;
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which we have already run into, or to which we are obnoxious. For the one we beg Forgiveness, from the other Protection;
which we have already run into, or to which we Are obnoxious. For the one we beg Forgiveness, from the other Protection;
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that God would remit the one, and not lead us into tentation, that we may be delivered from the other.
that God would remit the one, and not led us into tentation, that we may be Delivered from the other.
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And these six make up this legitimate and ordinary and fundamental Prayer, as Tertullian calls it:
And these six make up this legitimate and ordinary and fundamental Prayer, as Tertullian calls it:
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Upon which we must build whatsoever we desire.
Upon which we must built whatsoever we desire.
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For whatsoever is not proportioned in reference to one of these is but the dross of our own invention,
For whatsoever is not proportioned in Referente to one of these is but the dross of our own invention,
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but hay and stubble, fit for the fire. Now as we level our petitions to these ends,
but hay and stubble, fit for the fire. Now as we level our petitions to these ends,
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so there must be some forcible motive to raise our hope, and settle and establish such a confidence as may drive them home,
so there must be Some forcible motive to raise our hope, and settle and establish such a confidence as may drive them home,
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and may feather our Devotion, that it wax not saint and feeble, and fall to the ground.
and may feather our Devotion, that it wax not saint and feeble, and fallen to the ground.
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Therefore to these Petitions this Clause or Conclusion is added, For thine is the kingdom, and the power, and the glory for ever. Amen. Amen.
Therefore to these Petitions this Clause or Conclusion is added, For thine is the Kingdom, and the power, and the glory for ever. Amen. Amen.
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As if we should say, We therefore beg these blessings at thy hands, because thou alone reignest and governest and dispensest all things according to thy will,
As if we should say, We Therefore beg these blessings At thy hands, Because thou alone Reignest and governest and dispensest all things according to thy will,
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and dost what thou wilt in heaven and in earth: and thou hast power to supply us:
and dost what thou wilt in heaven and in earth: and thou hast power to supply us:
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He knows not how to pray;
He knows not how to pray;
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and from hence all glory shall, as it ought, return unto thee. and from hence all glory shall, as it ought, return unto thee.
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This clause indeed is not in the Vulgar edition, nor in St. Luke in any edition, either Greek, or Latine, or Syriack.
This clause indeed is not in the vulgar edition, nor in Saint Luke in any edition, either Greek, or Latin, or Syriac.
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And therefore those of the Church of Rome, attributing more to the Vulgar edition than to the Greek copies themselves, commonly count it as an addition,
And Therefore those of the Church of Rome, attributing more to the vulgar edition than to the Greek copies themselves, commonly count it as an addition,
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and a Gloss crept into the Text, because it was a custome, especially with the Greeks, to conclude their Prayers to God with some Doxologie;
and a Gloss crept into the Text, Because it was a custom, especially with the Greeks, to conclude their Prayers to God with Some Doxology;
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as also thinking it very improbable that there should be such a remarkable difference between the two Evangelists Matthew and Luke.
as also thinking it very improbable that there should be such a remarkable difference between the two Evangelists Matthew and Luke.
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But these probabilities cannot carry it;
But these probabilities cannot carry it;
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because it is as probable that Christ did at two several times deliver this form of prayer,
Because it is as probable that christ did At two several times deliver this from of prayer,
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and that Matthew wrote of one, and Luke of another.
and that Matthew wrote of one, and Lycia of Another.
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Nor doth there any absurdity follow that they vary in this, when whatsoever is conteined in this clause comes not within the compass of the six Petitions,
Nor does there any absurdity follow that they vary in this, when whatsoever is contained in this clause comes not within the compass of the six Petitions,
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nor pertains to the substance of this prayer.
nor pertains to the substance of this prayer.
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And, for ought we find, the Greek Fathers might as well borrow it from the Text as thrust it in.
And, for ought we find, the Greek Father's might as well borrow it from the Text as thrust it in.
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And, if it were added here, we may suspect it was added also in divers places of St. Paul, and one of St. Peter.
And, if it were added Here, we may suspect it was added also in diverse places of Saint Paul, and one of Saint Peter.
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Sure I am, we find it in all the Greek copies, and in the Syriack, which otherwise agrees very often with the Vulgar,
Sure I am, we find it in all the Greek copies, and in the Syriac, which otherwise agrees very often with the vulgar,
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even there where it differs from the Greek:
even there where it differs from the Greek:
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Only, in the Greek it is IN SECULA, for ever, and in the Syriack IN SECULA SECULORUM, for ever and ever:
Only, in the Greek it is IN SECULA, for ever, and in the Syriac IN SECULA SECULORUM, for ever and ever:
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and in the Syriack the word Amen is not, which the Greek copies have.
and in the Syriac the word Amen is not, which the Greek copies have.
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We may add to this, that the Hebrew edition of the Gospel of Matthew set out by Munster,
We may add to this, that the Hebrew edition of the Gospel of Matthew Set out by Munster,
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and revised by Quinquarboreus, although it very much accords with the Vulgar, as he tells us in his Preface, yet retains this Clause.
and revised by Quinquarboreus, although it very much accords with the vulgar, as he tells us in his Preface, yet retains this Clause.
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And therefore we must not too rashly yield and subscribe to the conjecture of the Pontificians,
And Therefore we must not too rashly yield and subscribe to the conjecture of the Pontificians,
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though perhaps it hath some probability to countenance it, but read it as we find it in those Copies which with joynt consent we do allow.
though perhaps it hath Some probability to countenance it, but read it as we find it in those Copies which with joint consent we do allow.
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For that of St. Hierom also is true, Periculosae sunt multae quaestiones; & nihil tutius quà m tacere;
For that of Saint Hieronymus also is true, Periculosae sunt Multitude Quaestiones; & nihil Tutius quà m tacere;
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It is dangerous to multiply questions about that which is so generally received:
It is dangerous to multiply questions about that which is so generally received:
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and it is safer to be silent then to frame scruples for the unlearned and unstable, who,
and it is safer to be silent then to frame scruples for the unlearned and unstable, who,
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if one Text be called into question, will be soon induced to doubt of all.
if one Text be called into question, will be soon induced to doubt of all.
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Especially, since we find it taken-up by the Apostles, and so necessarily implyed in the very essence of Prayer, that if we found it not in terminis, in the very words, yet we must understand it.
Especially, since we find it taken-up by the Apostles, and so necessarily employed in the very essence of Prayer, that if we found it not in terminis, in the very words, yet we must understand it.
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And we may truly say, Nihil nobis magìs deest quà m de quo contendimus, Nothing is more necessary for us when we put-up our petitions then that which we so much contend about whether it be or no.
And we may truly say, Nihil nobis magìs deest quà m de quo contendimus, Nothing is more necessary for us when we put-up our petitions then that which we so much contend about whither it be or no.
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I called it the Conclusion. And indeed, as a Conclusion in an Oration, it gathers together and presents all those motives and arguments why we should obtain what we desire:
I called it the Conclusion. And indeed, as a Conclusion in an Oration, it gathers together and presents all those motives and Arguments why we should obtain what we desire:
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Or indeed rather these Attributes of God are the Premisses, or so many several Reasons, and our Prayer the Conclusion.
Or indeed rather these Attributes of God Are the Premises, or so many several Reasons, and our Prayer the Conclusion.
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The kingdom is the Lords, and therefore shall all nations worship before him, saith David. And Thou savest by thy right hand: The Kingdom is the lords, and Therefore shall all Nations worship before him, Says David. And Thou Save by thy right hand:
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therefore shew thy wonderful loving kindness. Thou art our King, O God: Therefore show thy wondered loving kindness. Thou art our King, Oh God:
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The Conclusion follows, Send help unto Jacob. And whatsoever we desire, we desire for his own sake, for his names sake, for his glories sake.
The Conclusion follows, Send help unto Jacob. And whatsoever we desire, we desire for his own sake, for his names sake, for his Glories sake.
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Thus it is when we call upon God; and thus it is when God calls upon us to call upon him. Thus we conclude;
Thus it is when we call upon God; and thus it is when God calls upon us to call upon him. Thus we conclude;
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and thus God teacheth us to conclude. Look unto me, and be ye saved: For I am a Saviour; and there is none besides me: I am God; and there is none else.
and thus God Teaches us to conclude. Look unto me, and be you saved: For I am a Saviour; and there is none beside me: I am God; and there is none Else.
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And this the particle NONLATINALPHABET, FOR, doth intimate; Which hath this force, that it renders a reason why we put-up our petitions.
And this the particle, FOR, does intimate; Which hath this force, that it renders a reason why we put-up our petitions.
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For although many times, even in the New Nestament, it is placed only for the elegancy of the speech,
For although many times, even in the New Nestament, it is placed only for the elegancy of the speech,
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yet it will be better in this place not to recede from the proper signification of the word,
yet it will be better in this place not to recede from the proper signification of the word,
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since there can no inconvenience follow.
since there can no inconvenience follow.
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And from thence we may gather a useful conclusion which would not so naturally follow if we took these words for a plain and naked Doxologie, which will be better fitted to that which we receive then that which we expect,
And from thence we may gather a useful conclusion which would not so naturally follow if we took these words for a plain and naked Doxology, which will be better fitted to that which we receive then that which we expect,
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and make up a close to a Song of thanksgiving rather than to a Prayer. We will retain therefore the primary and native signification of the word;
and make up a close to a Song of thanksgiving rather than to a Prayer. We will retain Therefore the primary and native signification of the word;
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and then we find an excellent reason why we should fall down at Gods feet to beg so many and so great blessings as are comprised and comprehended in this absolute form of prayer: 1. Because the Kingdom is his, and so he hath dominion and power over all things:
and then we find an excellent reason why we should fallen down At God's feet to beg so many and so great blessings as Are comprised and comprehended in this absolute from of prayer: 1. Because the Kingdom is his, and so he hath dominion and power over all things:
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And 2. because all power is his; and so nothing so hard which he cannot bring to pass:
And 2. Because all power is his; and so nothing so hard which he cannot bring to pass:
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and therefore, there is good cause not only why we are bold, but why we ought to seek the supply of all our wants at his hands.
and Therefore, there is good cause not only why we Are bold, but why we ought to seek the supply of all our Wants At his hands.
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For the Pronoun Thine hath the force of an exclusive; Thine is the kingdome, and thine alone:
For the Pronoun Thine hath the force of an exclusive; Thine is the Kingdom, and thine alone:
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And this doth improve and exalt the reason, because we acknowledge that there is none besides him, who either de jure or de facto, either ought or can grant us these things,
And this does improve and exalt the reason, Because we acknowledge that there is none beside him, who either de jure or de facto, either ought or can grant us these things,
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and give us what we would have. 3. The last motive is the Glory of God: For even of this there is mention as of a reason of our petitions.
and give us what we would have. 3. The last motive is the Glory of God: For even of this there is mention as of a reason of our petitions.
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For he that calleth upon God honoureth him; and whatsoever we desire or obtain must end in his glory.
For he that calls upon God Honoureth him; and whatsoever we desire or obtain must end in his glory.
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So that the Glory of God may seem to be mentioned here both as a cause to move us to pray,
So that the Glory of God may seem to be mentioned Here both as a cause to move us to pray,
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and as a motive to make God to grant.
and as a motive to make God to grant.
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Take it either as a plain Doxologie, or as a Conclusion conteining these arguments or motives that we put up our petitions in his Court of Requests, Christ no question did leave us this lesson, That,
Take it either as a plain Doxology, or as a Conclusion containing these Arguments or motives that we put up our petitions in his Court of Requests, christ no question did leave us this Lesson, That,
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when we make our prayer to God, we must not forget to land and magnifie his Name.
when we make our prayer to God, we must not forget to land and magnify his Name.
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We shall bound our discourse at this time within these three considerations: 1. That we stand in need of these helps to devotion which God is pleased to afford us de proprio, even from his very nature and essence. 2. That these are NONLATINALPHABET, the greatest and most proper motives.
We shall bound our discourse At this time within these three considerations: 1. That we stand in need of these helps to devotion which God is pleased to afford us de Properly, even from his very nature and essence. 2. That these Are, the greatest and most proper motives.
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3. That God is glorified in our prayers, and glorified in granting the request of our lips, that the kingdome and the power and the glory may be his.
3. That God is glorified in our Prayers, and glorified in granting the request of our lips, that the Kingdom and the power and the glory may be his.
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The consideration of the Kingdom and Power of God is the nurse of all Devotion, to foment and cherish it;
The consideration of the Kingdom and Power of God is the nurse of all Devotion, to foment and cherish it;
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which would otherwise grow chill and cold, and dye, and in ipso conatu elabi, be of such lubricity as to slip away from that which it seems to makes haste to lay hold on.
which would otherwise grow chill and cold, and die, and in ipso conatu elabi, be of such lubricity as to slip away from that which it seems to makes haste to lay hold on.
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Diffidence is a great enemy to Prayer, takes off its edge, abates it heat, plucks off its wings, that it cannot strive forward,
Diffidence is a great enemy to Prayer, Takes off its edge, abates it heat, plucks off its wings, that it cannot strive forward,
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and fly to the presence of God.
and fly to the presence of God.
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He that doubteth and wavereth, is like a wave of the Sea driven of the wind, He that doubteth and wavereth, is like a wave of the Sea driven of the wind,
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and tossed up and down, from what he desires, to what he fears; from his wants, to a desire of a supply; and tossed up and down, from what he Desires, to what he fears; from his Wants, to a desire of a supply;
cc vvn a-acp cc a-acp, p-acp r-crq pns31 vvz, p-acp r-crq pns31 vvz; p-acp po31 n2, p-acp dt n1 pp-f dt n1;
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and from a desire of a supply, back again to his wants; nor can he find rest.
and from a desire of a supply, back again to his Wants; nor can he find rest.
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He seeks to God for help, but then doubts of his Providence and Power, and so denies him to be God;
He seeks to God for help, but then doubts of his Providence and Power, and so Denies him to be God;
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which is to deny his own request. And, as one said of Tully, habet quem fugiat, quem sequatur non habet.
which is to deny his own request. And, as one said of Tully, habet Whom fugiat, Whom sequatur non habet.
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In other things Doubting may be very useful and advantageous. Rectè dubitare viam aperit sapientiae; To be able to propose our doubt aright is the next way to knowledge.
In other things Doubting may be very useful and advantageous. Rectè dubitare viam Aperitif sapientiae; To be able to propose our doubt aright is the next Way to knowledge.
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For he that doubts is like a man who hath life in him, though the operation of it be staid and hindered by some stoppage and obstruction;
For he that doubts is like a man who hath life in him, though the operation of it be stayed and hindered by Some stoppage and obstruction;
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which being purged away and removed, he is full of cheerfulness and activity.
which being purged away and removed, he is full of cheerfulness and activity.
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Or we may say he woes the Truth, and for a while stands at some distance;
Or we may say he woes the Truth, and for a while Stands At Some distance;
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but anon, after some attempts and some denyals, meets and embraces, and grows familiar with her.
but anon, After Some attempts and Some denials, meets and embraces, and grows familiar with her.
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Therefore Plutarch noteth it as a great sign of towardliness in young Cato, that he doubted of many things,
Therefore Plutarch notes it as a great Signen of towardliness in young Cato, that he doubted of many things,
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and of every thing would ask a reason of his Master.
and of every thing would ask a reason of his Master.
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And Plato requires of his ingenuous Scholar that he should be NONLATINALPHABET, full of doubting and ever asking questions.
And Plato requires of his ingenuous Scholar that he should be, full of doubting and ever asking questions.
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But the Philosopher will tell us that every thing is and hath its being for the work it hath to do;
But the Philosopher will tell us that every thing is and hath its being for the work it hath to do;
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which is not one and the same in every thing, but hath its diverse and several effects according to the different qualities of those actions to which it is applyed.
which is not one and the same in every thing, but hath its diverse and several effects according to the different qualities of those actions to which it is applied.
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In one this may be the savour of life unto life, and in another the savour of death unto death.
In one this may be the savour of life unto life, and in Another the savour of death unto death.
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In the way to Knowledge it is a key to open a door to let us in;
In the Way to Knowledge it is a key to open a door to let us in;
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But when we tender our petitions to God, it is a barr to keep them out.
But when we tender our petitions to God, it is a bar to keep them out.
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To Doubt and Obtain cannot consist. Unum arbustum non alit duos erithacos; They are birds too quarrelsome to live in one bush.
To Doubt and Obtain cannot consist. Unum Arbustum non alit duos Erithacus; They Are Birds too quarrelsome to live in one bush.
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If any man lack any thing, let him ask it of God: but let him ask in faith, nothing wavering, saith St. James.If any man lack any thing, let him ask it of God: but let him ask in faith, nothing wavering, Says Saint James.
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For let not him that doubteth think that he shall receive any thing of the Lord. And he gives the reason:For let not him that doubteth think that he shall receive any thing of the Lord. And he gives the reason:
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Because such a one is NONLATINALPHABET, a man of a double mind, halting between two opinions, inconstant in all his actions;
Because such a one is, a man of a double mind, halting between two opinions, inconstant in all his actions;
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praying to God, but not trusting in him;
praying to God, but not trusting in him;
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breathing-out his petition, O Lord, help, O Lord, consider, and at the same time exhaling-out a lothsome doubt from his heart whether God can help or consider:
breathing-out his petition, Oh Lord, help, Oh Lord, Consider, and At the same time exhaling-out a loathsome doubt from his heart whither God can help or Consider:
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If we take Glory to our selves, we loose it, and our glory is our shame.
If we take Glory to our selves, we lose it, and our glory is our shame.
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Which mixt and blended together make-up a dangerous contradiction, whereas God requires Simplicity and Constancy at our hands, which is virtus sine varietate, a virtue looking alwayes one way;
Which mixed and blended together make-up a dangerous contradiction, whereas God requires Simplicity and Constancy At our hands, which is virtus sine varietate, a virtue looking always one Way;
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by which the petitioner in some degree resembles that God to whom he prays, and is made one in himself, as God is one.
by which the petitioner in Some degree resembles that God to whom he prays, and is made one in himself, as God is one.
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Now there may be a double doubting in us, either of the Will of God, or of his Power. Of his Will;
Now there may be a double doubting in us, either of the Will of God, or of his Power. Of his Will;
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when looking upon our own unworthiness, and the incomprehensible Purity and Majesty of God, we begin to doubt whether such a pure God will hear the prayers of such a lothsome creature.
when looking upon our own unworthiness, and the incomprehensible Purity and Majesty of God, we begin to doubt whither such a pure God will hear the Prayers of such a loathsome creature.
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Which thought many times may be nothing else but the issue of our Modesty and Fear of God,
Which Thought many times may be nothing Else but the issue of our Modesty and fear of God,
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and may well consist with this Confidence, That, if he will, our request is granted. Or we doubt of Gods Power, whether, if he will, he can help us.
and may well consist with this Confidence, That, if he will, our request is granted. Or we doubt of God's Power, whither, if he will, he can help us.
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Which we may do, though we acknowledge his Omnipotencie, by seeking other means without him, or such means as he forbids;
Which we may do, though we acknowledge his Omnipotency, by seeking other means without him, or such means as he forbids;
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by going to the witch of Endor, with Saul; by seeking not to the Lord, but the Physicians, with Asa;
by going to the witch of Endor, with Saul; by seeking not to the Lord, but the Physicians, with Asa;
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or by seeking to the Gods of Damascus, with Ahaz, who said Because the Gods of the Kings of Syria help them, therefore will I sacrifice to them, that they may help me, by setting-up other Gods, other helps,
or by seeking to the God's of Damascus, with Ahaz, who said Because the God's of the Kings of Syria help them, Therefore will I sacrifice to them, that they may help me, by setting-up other God's, other helps,
cc p-acp vvg p-acp dt n2 pp-f np1, p-acp np1, r-crq vvd p-acp dt n2 pp-f dt n2 pp-f np1 vvb pno32, av vmb pns11 vvi p-acp pno32, cst pns32 vmb vvi pno11, p-acp j j-jn n2, j-jn n2,
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and saying, These be our Gods. And this last is of so malignant an aspect that it makes the heavens of brass, and that God to turn away his ears who is alwayes ready to hear,
and saying, These be our God's And this last is of so malignant an aspect that it makes the heavens of brass, and that God to turn away his ears who is always ready to hear,
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and that which we call a prayer to be registred for a sin. For by this we violate that Majesty before which we fall down;
and that which we call a prayer to be registered for a since. For by this we violate that Majesty before which we fallen down;
cc cst r-crq pns12 vvb dt n1 pc-acp vbi vvn p-acp dt n1. c-acp p-acp d pns12 vvb d n1 p-acp r-crq pns12 vvb a-acp;
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18443
we mock God, and beseech him to do that which we are not perswaded he can do.
we mock God, and beseech him to do that which we Are not persuaded he can do.
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Which is to make him no better than an Idol, which hath ears, but hears not; eyes, but sees not; hands, but can do nothing.
Which is to make him no better than an Idol, which hath ears, but hears not; eyes, but sees not; hands, but can do nothing.
r-crq vbz pc-acp vvi pno31 av-dx av-jc cs dt n1, r-crq vhz n2, cc-acp vvz xx; n2, cc-acp vvz xx; n2, p-acp vmb vdi pix.
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And this is not to pray to God, but to libel him; to make him like unto our selves, that there can be no trusting in him.
And this is not to pray to God, but to libel him; to make him like unto our selves, that there can be no trusting in him.
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So that that of the Historian is here true, Plura peccamus dum demoremur, quà m dum offendimus, Our Prayers are turned into sin;
So that that of the Historian is Here true, Plura peccamus dum demoremur, quà m dum offendimus, Our Prayers Are turned into since;
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and we never wrong God more then when we thus worship him. Majestas injurias graviùs intelligit; Kings are never more angry then when their Majesty is toucht:
and we never wrong God more then when we thus worship him. Majestas injurias graviùs intelligit; Kings Are never more angry then when their Majesty is touched:
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then their wrath is as the roaring of a Lion.
then their wrath is as the roaring of a lion.
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18592
We deceive our selves if we think there is no Anthem to be sung but in heaven,
We deceive our selves if we think there is no Anthem to be sung but in heaven,
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Nor do we offend God so much, when we doubt of his Will as when we distrust his Providence and his Power, which are the parts of his Royalty.
Nor do we offend God so much, when we doubt of his Will as when we distrust his Providence and his Power, which Are the parts of his Royalty.
ccx vdb pns12 vvi np1 av av-d, c-crq pns12 vvb pp-f po31 n1 c-acp c-crq pns12 vvb po31 n1 cc po31 n1, r-crq vbr dt n2 pp-f po31 n1.
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And in this respect it is most true, Magna est praesumptio, de Deo quam non presumere;
And in this respect it is most true, Magna est praesumptio, de God quam non presumere;
cc p-acp d n1 pn31 vbz av-ds j, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
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It is a great presumption, not to presume upon his Power, & non putare illum posse quod non putamus, and not to think he can do what we cannot think.
It is a great presumption, not to presume upon his Power, & non putare Ilum posse quod non putamus, and not to think he can do what we cannot think.
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And therefore that our prayers may ascend to that pitch we level them to, even to the Throne of God:
And Therefore that our Prayers may ascend to that pitch we level them to, even to the Throne of God:
cc av cst po12 n2 vmb vvi p-acp d n1 pns12 vvb pno32 p-acp, av p-acp dt n1 pp-f np1:
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18453
We must consider him seated there as a King, and as Omnipotent.
We must Consider him seated there as a King, and as Omnipotent.
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Which consists not in a bare apprehension or sense of the mind that there is a Divine Power greater and mightier than all,
Which consists not in a bore apprehension or sense of the mind that there is a Divine Power greater and Mightier than all,
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18455
nor in those common senses and notions, as Tertullian calleth them; which even the Heathen had.
nor in those Common Senses and notions, as Tertullian calls them; which even the Heathen had.
ccx p-acp d j n2 cc n2, p-acp np1 vvz pno32; r-crq av dt j-jn vhn.
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18456
They could say, Deus videt omnia; Deo me commendo; God seeth all things; and I commend my self to his protection.
They could say, Deus videt omnia; God me commendo; God sees all things; and I commend my self to his protection.
pns32 vmd vvi, fw-la fw-la fw-la; fw-la pno11 fw-la; np1 vvz d n2; cc pns11 vvb po11 n1 p-acp po31 n1.
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18457
Nay, the Devils believe, saith St. James, and tremble. They have a kind of belief, and therefore have knowledge.
Nay, the Devils believe, Says Saint James, and tremble. They have a kind of belief, and Therefore have knowledge.
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18458
But here is requisite a full consent, NONLATINALPHABET, as Clemens Alexandrinus speaketh, a settled and full perswasion of heart, touching the Providence and Power of God.
But Here is requisite a full consent,, as Clemens Alexandrian speaks, a settled and full persuasion of heart, touching the Providence and Power of God.
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18459
Upon this foundation we may build and settle our Devotion, and raise it as high as heaven.
Upon this Foundation we may built and settle our Devotion, and raise it as high as heaven.
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This makes our Prayer a Sacrifice:
This makes our Prayer a Sacrifice:
np1 vvz po12 n1 dt n1:
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this sets it on fire, that the flame goes upward from off the altar of our hearts;
this sets it on fire, that the flame Goes upward from off the altar of our hearts;
d vvz pn31 p-acp n1, cst dt n1 vvz av-j p-acp a-acp dt n1 pp-f po12 n2;
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nay, the Angel of the Lord ascends up with this flame, and commonly returns back and descends with a message of comfort.
nay, the Angel of the Lord ascends up with this flame, and commonly returns back and descends with a message of Comfort.
uh-x, dt n1 pp-f dt n1 vvz a-acp p-acp d n1, cc av-j vvz av cc vvz p-acp dt n1 pp-f n1.
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And although there may come upon us a fit of trembling when we look upon our selves,
And although there may come upon us a fit of trembling when we look upon our selves,
cc cs pc-acp vmb vvi p-acp pno12 dt j pp-f vvg c-crq pns12 vvb p-acp po12 n2,
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18464
yet if our prayer be formed according to Gods will, we may draw near unto the throne of Grace in full assurance of faith that he will hear our prayers,
yet if our prayer be formed according to God's will, we may draw near unto the throne of Grace in full assurance of faith that he will hear our Prayers,
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even then when he granteth not our requests; and that he can do more for us than we can know how to desire.
even then when he grants not our requests; and that he can do more for us than we can know how to desire.
av av c-crq pns31 vvz xx po12 n2; cc cst pns31 vmb vdi av-dc p-acp pno12 cs pns12 vmb vvi c-crq pc-acp vvi.
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18466
Amongst other properties of Place the Philosopher requires Immobility: If it be a Place, it must be immoveable.
among other properties of Place the Philosopher requires Immobility: If it be a Place, it must be immoveable.
p-acp j-jn n2 pp-f n1 dt n1 vvz n1: cs pn31 vbb dt n1, pn31 vmb vbi j.
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18467
For if the body on which you place your self flit and glide away from under you, you can never well rest and move upon it.
For if the body on which you place your self flit and glide away from under you, you can never well rest and move upon it.
p-acp cs dt n1 p-acp r-crq pn22 vvb po22 n1 vvi cc vvi av p-acp p-acp pn22, pn22 vmb av-x av n1 cc vvi p-acp pn31.
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18468
And certainly to go about to rest or settle our confidence on any other grounds but these, is as if we should attempt NONLATINALPHABET, to walk on the air, or tread the waters, or build without foundation.
And Certainly to go about to rest or settle our confidence on any other grounds but these, is as if we should attempt, to walk on the air, or tread the waters, or built without Foundation.
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18469
Put not your trust in Princes, nor in the son of man: for their breath goeth from them. Put not your trust in Princes, nor in the son of man: for their breath Goes from them.
vvb xx po22 n1 p-acp n2, ccx p-acp dt n1 pp-f n1: c-acp po32 n1 vvz p-acp pno32.
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18470
There the ground glideth away from under us. Trust not on your own Wisdom and Power.
There the ground glides away from under us. Trust not on your own Wisdom and Power.
a-acp dt n1 vvz av p-acp p-acp pno12. n1 xx p-acp po22 d n1 cc n1.
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18471
Your turning of devices shall be as the potters clay, and shall break and crumble between your fingers: There it flits away.Your turning of devices shall be as the potters clay, and shall break and crumble between your fingers: There it flits away.
po22 vvg pp-f n2 vmb vbi p-acp dt ng1 n1, cc vmb vvi cc vvi p-acp po22 n2: a-acp pn31 vvz av.
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18472
How can he help who hath no power? how can he save who hath no arm or strength? Nay, we can find no stability in the Angels.
How can he help who hath no power? how can he save who hath no arm or strength? Nay, we can find no stability in the Angels.
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18473
They are ministring spirits; and their Elogium is, They do Gods will. But if he command not, they have no sword to strike, no buckler to defend.They Are ministering spirits; and their Elogium is, They do God's will. But if he command not, they have no sword to strike, no buckler to defend.
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18474
And in Men we find less. Vain is the help of Man. Stas & non stas, cum in teipso stas.
And in Men we find less. Vain is the help of Man. Stas & non stas, cum in teipso stas.
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18475
For one man to put confidence in another, is as if one begger should ask an alms of another,
For one man to put confidence in Another, is as if one beggar should ask an alms of Another,
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18476
or one cripple should carry another, or the blind lead the blind.
or one cripple should carry Another, or the blind led the blind.
cc crd n1 vmd vvi j-jn, cc dt j n1 dt j.
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18477
It is very incident unto men in want not only to desire help, but to doubt of the means which should help them.
It is very incident unto men in want not only to desire help, but to doubt of the means which should help them.
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18478
A disease rising from their very want.
A disease rising from their very want.
dt n1 vvg p-acp po32 j n1.
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18479
For it is natural to Desire to beget Fear and Doubting, whilst the Phansie sets up morinos to fright us.
For it is natural to Desire to beget fear and Doubting, while the Fancy sets up morinos to fright us.
p-acp pn31 vbz j pc-acp vvi pc-acp vvi n1 cc vvg, cs dt n1 vvz a-acp n2 pc-acp vvi pno12.
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18480
In us there is NONLATINALPHABET, a flitting and unsatiable humor. We cannot endure the deferring of our hopes.
In us there is, a flitting and unsatiable humour. We cannot endure the deferring of our hope's.
p-acp pno12 pc-acp vbz, dt j-vvg cc j n1. pns12 vmbx vvi dt vvg pp-f po12 n2.
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18481
But when God answereth us not neither by Urim nor by Prophets, brings not in that aid we beg of him, we presently droop and let go our confidence.
But when God Answers us not neither by Urim nor by prophets, brings not in that aid we beg of him, we presently droop and let go our confidence.
p-acp c-crq np1 vvz pno12 xx d p-acp np1 ccx p-acp n2, vvz xx p-acp d n1 pns12 vvb pp-f pno31, pns12 av-j vvi cc vvb vvi po12 n1.
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18482
And if we speed not according to our desires, we set-up some golden Calf straight.
And if we speed not according to our Desires, we setup Some golden Calf straight.
cc cs pns12 vvb xx vvg p-acp po12 n2, pns12 j d j n1 av.
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18483
Nor can we settle our Devotion till we have built and establisht our Confidence upon these two, the Kingdom and the Power of God.
Nor can we settle our Devotion till we have built and established our Confidence upon these two, the Kingdom and the Power of God.
ccx vmb pns12 vvi po12 n1 c-acp pns12 vhb vvn cc vvn po12 n1 p-acp d crd, dt n1 cc dt n1 pp-f np1.
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18484
These are munimenta humanae imbecillitatis inexpugnabilia, as Tertullian speaks, impregnable fortresses of our humane weakness, to keep us from that which we cannot withstand.
These Are munimenta humanae imbecillitatis inexpugnabilia, as Tertullian speaks, impregnable fortresses of our humane weakness, to keep us from that which we cannot withstand.
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18485
If God be with us, who can be against us? What is it we can desire which we may not find in the Fountain of Goodness? What is there to be done which God cannot do? There is no word, no thing, which shall be impossible unto him. If God be with us, who can be against us? What is it we can desire which we may not find in the Fountain of goodness? What is there to be done which God cannot do? There is no word, no thing, which shall be impossible unto him.
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18486
What thing soever we would have is but his Word. If he speak the word, it is done.
What thing soever we would have is but his Word. If he speak the word, it is done.
q-crq n1 av pns12 vmd vhi vbz p-acp po31 n1. cs pns31 vvb dt n1, pn31 vbz vdn.
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18487
Art thou in darkness? If he say, Let there be light, there shall be light.
Art thou in darkness? If he say, Let there be Light, there shall be Light.
vb2r pns21 p-acp n1? cs pns31 vvb, vvb pc-acp vbi j, a-acp vmb vbi j.
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18488
Art thou in poverty? If he say thy poverty shall be riches, it shall be wealth.
Art thou in poverty? If he say thy poverty shall be riches, it shall be wealth.
vb2r pns21 p-acp n1? cs pns31 vvi po21 n1 vmb vbi n2, pn31 vmb vbi n1.
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18489
Are thy sins more than the hairs of thy head? If he say, Thy sins are forgiven thee, they are forgiven.
are thy Sins more than the hairs of thy head? If he say, Thy Sins Are forgiven thee, they Are forgiven.
vbr po21 n2 av-dc cs dt n2 pp-f po21 n1? cs pns31 vvb, po21 n2 vbr vvn pno21, pns32 vbr vvn.
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18490
Here is the Power of God, no sooner to speak but it is done. His Power flows from his very Essence;
Here is the Power of God, no sooner to speak but it is done. His Power flows from his very Essence;
av vbz dt n1 pp-f np1, av-dx av-c pc-acp vvi p-acp pn31 vbz vdn. po31 n1 vvz p-acp po31 j n1;
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18491
and whatsoever is done in heaven or in earth, is done by his voice. The voice of the Lord is upon the waters:
and whatsoever is done in heaven or in earth, is done by his voice. The voice of the Lord is upon the waters:
cc r-crq vbz vdn p-acp n1 cc p-acp n1, vbz vdn p-acp po31 n1. dt n1 pp-f dt n1 vbz p-acp dt n2:
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18492
The voice of the Lord is powerful: The voice of the Lord breaketh the cedars; yea, the Lord breaketh the cedars of Lebanon. The voice of the Lord is powerful: The voice of the Lord breaks the cedars; yea, the Lord breaks the cedars of Lebanon.
dt n1 pp-f dt n1 vbz j: dt n1 pp-f dt n1 vvz dt n2; uh, dt n1 vvz dt n2 pp-f np1.
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18493
I will not now speak any thing in particular of Gods Providence and Power, by which he reigneth as King,
I will not now speak any thing in particular of God's Providence and Power, by which he Reigneth as King,
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18494
and governeth the world and every thing therein, and doth whatsoever he will in heaven and in earth:
and Governs the world and every thing therein, and does whatsoever he will in heaven and in earth:
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18495
for of these I have spoken heretofore at large.
for of these I have spoken heretofore At large.
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18496
We will only at this time, to remove our diffidence and distrust, dig at the very root and cause of it,
We will only At this time, to remove our diffidence and distrust, dig At the very root and cause of it,
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18497
and that is no less than a vile branch of Atheism, by which we doubt of Gods approach,
and that is no less than a vile branch of Atheism, by which we doubt of God's approach,
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18498
because we cannot find-out his wayes;
Because we cannot find-out his ways;
c-acp pns12 vmbx j po31 n2;
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18499
and rely not upon his Power, because we see not how it works, but is many times as invisible as himself;
and rely not upon his Power, Because we see not how it works, but is many times as invisible as himself;
cc vvb xx p-acp po31 n1, c-acp pns12 vvb xx c-crq pn31 vvz, cc-acp vbz d n2 c-acp j c-acp px31;
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18500
because this omnipotent and wise King never presents himself to the eye of mortal men, nor doth so evidently manifest his power as to leave no place for doubting;
Because this omnipotent and wise King never presents himself to the eye of Mortal men, nor does so evidently manifest his power as to leave no place for doubting;
c-acp d j cc j n1 av-x vvz px31 p-acp dt n1 pp-f j-jn n2, ccx vdz av av-j vvi po31 n1 c-acp pc-acp vvi dx n1 p-acp vvg;
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because he suffers fools to ride on horsback, and wisemen to lacquey it by their sides,
Because he suffers Fools to ride on horseback, and Wise men to lackey it by their sides,
c-acp pns31 vvz n2 pc-acp vvi p-acp n1, cc n2 p-acp n1 pn31 p-acp po32 n2,
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because he thunders not upon the wicked, but lets them rain-down hailstones and coals of fire upon the just.
Because he Thunders not upon the wicked, but lets them rain-down hailstones and coals of fire upon the just.
c-acp pns31 vvz xx p-acp dt j, cc-acp vvz pno32 j n2 cc n2 pp-f n1 p-acp dt j.
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18503
And these are the complaints of weak and ignorant men, who, though they see miracles every day, will not believe,
And these Are the complaints of weak and ignorant men, who, though they see Miracles every day, will not believe,
cc d vbr dt n2 pp-f j cc j n2, r-crq, cs pns32 vvb n2 d n1, vmb xx vvi,
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18504
nor are content with those evident marks and impressions of Gods Power which are as legible in his works as if they had been written with the Sun-beams,
nor Are content with those evident marks and impressions of God's Power which Are as legible in his works as if they had been written with the Sunbeams,
ccx vbr j p-acp d j n2 cc n2 pp-f npg1 n1 r-crq vbr a-acp j p-acp po31 n2 c-acp cs pns32 vhd vbn vvn p-acp dt n2,
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but must have him in a manner condescend to be incarnate again, to become like unto themselves,
but must have him in a manner condescend to be incarnate again, to become like unto themselves,
cc-acp vmb vhi pno31 p-acp dt n1 vvi pc-acp vbi j av, pc-acp vvi av-j p-acp px32,
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18506
and perform his actions as a Man. Now to these men, qui contra se ingenio suo utuntur, who use their wit and reason against themselves, to destroy in themselves that Confidence without which they are worse than the beasts that perish, we need say no more than this, That in this dispute they do betray their ignorance of the nature of Faith, upon which true Religion is builded.
and perform his actions as a Man. Now to these men, qui contra se ingenio Sue utuntur, who use their wit and reason against themselves, to destroy in themselves that Confidence without which they Are Worse than the beasts that perish, we need say no more than this, That in this dispute they do betray their ignorance of the nature of Faith, upon which true Religion is built.
cc vvi po31 n2 p-acp dt n1 av p-acp d n2, fw-la fw-la fw-la fw-la fw-la fw-la, r-crq vvb po32 n1 cc n1 p-acp px32, pc-acp vvi p-acp px32 cst n1 p-acp r-crq pns32 vbr jc cs dt n2 cst vvb, pns12 vvb vvb av-dx dc cs d, cst p-acp d n1 pns32 vdb vvi po32 n1 pp-f dt n1 pp-f n1, p-acp r-crq j n1 vbz vvn.
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For the force & efficacie of Faith is seen where there be sufficient reasons to move us to believe,
For the force & efficacy of Faith is seen where there be sufficient Reasons to move us to believe,
p-acp dt n1 cc n1 pp-f n1 vbz vvn c-crq pc-acp vbi j n2 pc-acp vvi pno12 pc-acp vvi,
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but not such which will leave no room for doubting, if men of a wicked & stiff-neck do violently oppose the truth.
but not such which will leave no room for doubting, if men of a wicked & stiff-neck do violently oppose the truth.
cc-acp xx d r-crq vmb vvi dx n1 p-acp vvg, cs n2 pp-f dt j cc n1 vdb av-j vvi dt n1.
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For that is true Religion which is freely and willingly enterteined by us; not that which is forced upon us, or extorted from us.
For that is true Religion which is freely and willingly entertained by us; not that which is forced upon us, or extorted from us.
p-acp d vbz j n1 r-crq vbz av-j cc av-j vvd p-acp pno12; xx d r-crq vbz vvn p-acp pno12, cc j-vvn p-acp pno12.
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Therfore God doth not make himself visible to man: For Majesty is no fit object for a mortal eye.
Therefore God does not make himself visible to man: For Majesty is no fit Object for a Mortal eye.
av np1 vdz xx vvi px31 j p-acp n1: p-acp n1 vbz dx j n1 p-acp dt j-jn n1.
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Nor doth he always follow the wicked with his rod, that every man may see him strike;
Nor does he always follow the wicked with his rod, that every man may see him strike;
ccx vdz pns31 av vvi dt j p-acp po31 n1, cst d n1 vmb vvi pno31 vvi;
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nor fills he the righteous with good things before the Sun & the people.
nor fills he the righteous with good things before the Sun & the people.
ccx vvz pns31 dt j p-acp j n2 p-acp dt n1 cc dt n1.
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For thus to take away all occasion of doubting were in effect to take away Faith it self, quae non nisi difficultate constat, whose merit it is to believe more then can be seen or known by evidence of demonstration;
For thus to take away all occasion of doubting were in Effect to take away Faith it self, Quae non nisi difficultate constat, whose merit it is to believe more then can be seen or known by evidence of demonstration;
p-acp av pc-acp vvi av d n1 pp-f vvg vbdr p-acp n1 pc-acp vvi av n1 pn31 n1, fw-la fw-fr fw-la fw-gr fw-la, rg-crq n1 pn31 vbz pc-acp vvi av-dc cs vmb vbi vvn cc vvn p-acp n1 pp-f n1;
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and by leaving no place for Infidelity, leave no matter for our Faith. Since God hath taught us more then the beasts of the field;
and by leaving no place for Infidelity, leave no matter for our Faith. Since God hath taught us more then the beasts of the field;
cc p-acp vvg dx n1 p-acp n1, vvb dx n1 p-acp po12 n1. p-acp np1 vhz vvn pno12 av-dc cs dt n2 pp-f dt n1;
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18515
since that which may be known of God is manifest in the Creature;
since that which may be known of God is manifest in the Creature;
p-acp cst r-crq vmb vbi vvn pp-f np1 vbz j p-acp dt n1;
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since he hath made the World a book and each Creature a leaf, wherein are written the lively characters of a Deity;
since he hath made the World a book and each Creature a leaf, wherein Are written the lively characters of a Deity;
c-acp pns31 vhz vvn dt n1 dt n1 cc d n1 dt n1, c-crq vbr vvn dt j n2 pp-f dt n1;
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18517
since he hath even shapen himself unto us as a God of mercy in his manifold blessings;
since he hath even shapen himself unto us as a God of mercy in his manifold blessings;
c-acp pns31 vhz av vvn px31 p-acp pno12 p-acp dt n1 pp-f n1 p-acp po31 j n2;
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18518
since many times he comes with a tempest and a fire before him, that we may even see him in that tempest and that fire;
since many times he comes with a tempest and a fire before him, that we may even see him in that tempest and that fire;
c-acp d n2 pns31 vvz p-acp dt n1 cc dt n1 p-acp pno31, cst pns12 vmb av vvi pno31 p-acp d n1 cc d n1;
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since he hath shewn himself in those effects of which we can give no reason, but must cry out, DIGITUS DEI EST HIC, the finger of God is here;
since he hath shown himself in those effects of which we can give no reason, but must cry out, DIGITUS DEI EST HIC, the finger of God is Here;
c-acp pns31 vhz vvn px31 p-acp d n2 pp-f r-crq pns12 vmb vvi dx n1, cc-acp vmb vvi av, np1 fw-la fw-la fw-la, dt n1 pp-f np1 vbz av;
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since he hath given us so many strange deliverances from sins which we might have committed,
since he hath given us so many strange Deliverances from Sins which we might have committed,
c-acp pns31 vhz vvn pno12 av d j n2 p-acp n2 r-crq pns12 vmd vhi vvn,
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and from punishments which we might have suffered, that we cannot but say, MANUS DEI EST HIC, the hand of God is here;
and from punishments which we might have suffered, that we cannot but say, MANUS DEI EST HIC, the hand of God is Here;
cc p-acp n2 r-crq pns12 vmd vhi vvn, cst pns12 vmbx p-acp vvi, fw-la fw-la fw-la fw-la, dt n1 pp-f np1 vbz av;
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his right hand, his powerful hand;
his right hand, his powerful hand;
po31 j-jn n1, po31 j n1;
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18523
since he inspires us with so many good thoughts that enter into our souls invisibly, insensibly, that we must needs confess, EST DEUS IN NOBIS, God is even in us;
since he inspires us with so many good thoughts that enter into our Souls invisibly, insensibly, that we must needs confess, EST DEUS IN NOBIS, God is even in us;
c-acp pns31 vvz pno12 p-acp av d j n2 cst vvb p-acp po12 n2 av-j, av-j, cst pns12 vmb av vvi, fw-la fw-la p-acp fw-la, np1 vbz av p-acp pno12;
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18524
let us not make it a reason to doubt of his Power, when our Reason is at a stand and cannot resolve every doubt;
let us not make it a reason to doubt of his Power, when our Reason is At a stand and cannot resolve every doubt;
vvb pno12 xx vvi pn31 dt n1 pc-acp vvi pp-f po31 n1, c-crq po12 n1 vbz p-acp dt n1 cc vmbx vvi d n1;
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18525
or conceive he is not a powerful King, because we do not touch and feel and handle him.
or conceive he is not a powerful King, Because we do not touch and feel and handle him.
cc vvb pns31 vbz xx dt j n1, c-acp pns12 vdb xx vvi cc vvi cc vvi pno31.
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18526
He is near unto us, though we see him not; he is about our paths when we perceive it not;
He is near unto us, though we see him not; he is about our paths when we perceive it not;
pns31 vbz av-j p-acp pno12, cs pns12 vvb pno31 xx; pns31 vbz p-acp po12 n2 c-crq pns12 vvb pn31 xx;
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when we rove about the world, he is our King; and when we are in the dust, he is as powerful as when he lifts us up into a throne.
when we rove about the world, he is our King; and when we Are in the dust, he is as powerful as when he lifts us up into a throne.
c-crq pns12 vvb p-acp dt n1, pns31 vbz po12 n1; cc c-crq pns12 vbr p-acp dt n1, pns31 vbz p-acp j c-acp c-crq pns31 vvz pno12 a-acp p-acp dt n1.
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It concerns not us to know how his Providence worketh:
It concerns not us to know how his Providence works:
pn31 vvz xx pno12 pc-acp vvi c-crq po31 n1 vvz:
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18529
It is enough for us to know that he is our King, and our powerful God.
It is enough for us to know that he is our King, and our powerful God.
pn31 vbz av-d p-acp pno12 pc-acp vvi cst pns31 vbz po12 n1, cc po12 j np1.
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18530
Which, if we weigh it as we should, will work in us that Assurance which is the stay and prop of our devotions.
Which, if we weigh it as we should, will work in us that Assurance which is the stay and prop of our devotions.
r-crq, cs pns12 vvb pn31 c-acp pns12 vmd, vmb vvi p-acp pno12 d n1 r-crq vbz dt n1 cc n1 pp-f po12 n2.
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Here we may rest, and need seek no further.
Here we may rest, and need seek no further.
av pns12 vmb vvi, cc vvb vvi av-dx av-jc.
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18532
This knowledge is sufficient for me, when I know not the manner how he works, to know that he worketh all in all;
This knowledge is sufficient for me, when I know not the manner how he works, to know that he works all in all;
d n1 vbz j p-acp pno11, c-crq pns11 vvb xx dt n1 c-crq pns31 vvz, pc-acp vvi cst pns31 vvz d p-acp d;
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and that wheresoever I am, I am still under the protection of that King who governs the world NONLATINALPHABET, by the law of his Providence, and of that God who is omnipotent. Hence we may conclude with the Prophet, Whatsoever we desire or request, if it be marvellous in the eyes of the people, yet there is no reason it should be marvellous in the eyes of the Lord of hosts.
and that wheresoever I am, I am still under the protection of that King who governs the world, by the law of his Providence, and of that God who is omnipotent. Hence we may conclude with the Prophet, Whatsoever we desire or request, if it be marvellous in the eyes of the people, yet there is no reason it should be marvellous in the eyes of the Lord of hosts.
cc cst c-crq pns11 vbm, pns11 vbm av p-acp dt n1 pp-f d n1 r-crq vvz dt n1, p-acp dt n1 pp-f po31 n1, cc pp-f d np1 r-crq vbz j. av pns12 vmb vvi p-acp dt n1, r-crq pns12 vvb cc n1, cs pn31 vbb j p-acp dt n2 pp-f dt n1, av pc-acp vbz dx n1 pn31 vmd vbi j p-acp dt n2 pp-f dt n1 pp-f n2.
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18534
And if those cursed Hereticks which Epiphanius calls the Satanicans, who were almost the same with the Massalians, were forward to worship the Devil upon no other motive than this, NONLATINALPHABET,
And if those cursed Heretics which Epiphanius calls the Satanicans, who were almost the same with the Massalians, were forward to worship the devil upon no other motive than this,,
cc cs d j-vvn n2 r-crq np1 vvz dt np1, r-crq vbdr av dt d p-acp dt njp2, vbdr j pc-acp vvi dt n1 p-acp dx j-jn n1 cs d,,
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18535
because they conceived he was great and powerful;
Because they conceived he was great and powerful;
c-acp pns32 vvd pns31 vbds j cc j;
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18536
and the Romans did worship their Goddess Febris, ut minùs noceret, because they thought she had power to hurt them;
and the Roman did worship their Goddess Febris, ut minùs noceret, Because they Thought she had power to hurt them;
cc dt njp2 vdd vvi po32 n1 np1, fw-la fw-la fw-la, c-acp pns32 vvd pns31 vhd n1 pc-acp vvi pno32;
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18537
then much rather let us make our address to the God of heaven, who hath the Devil in a chain,
then much rather let us make our address to the God of heaven, who hath the devil in a chain,
av av-d av-c vvb pno12 vvi po12 vvi p-acp dt n1 pp-f n1, r-crq vhz dt n1 p-acp dt n1,
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18538
and hath beat down his temples, and destroyed his altars, and laid his honor in the dust;
and hath beatrice down his Temples, and destroyed his Altars, and laid his honour in the dust;
cc vhz vvn a-acp po31 n2, cc vvd po31 n2, cc vvd po31 n1 p-acp dt n1;
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18539
and let us commence our suits unto him who is able to do exceeding abundantly above all we can ask or think, and in full assurance present our wants unto him who is our King and powerful God;
and let us commence our suits unto him who is able to do exceeding abundantly above all we can ask or think, and in full assurance present our Wants unto him who is our King and powerful God;
cc vvb pno12 vvi po12 n2 p-acp pno31 r-crq vbz j pc-acp vdi j-vvg av-j p-acp d pns12 vmb vvi cc vvi, cc p-acp j n1 vvb po12 n2 p-acp pno31 r-crq vbz po12 n1 cc j np1;
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18540
that as the kingdom and power is his, so he may have the glory.
that as the Kingdom and power is his, so he may have the glory.
cst c-acp dt n1 cc n1 vbz png31, av pns31 vmb vhi dt n1.
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18541
And having thus acknowledged the Kingdom and Power to be his, we cannot but end in GLORIA ALTISSIMO, Glory be to God on high, and take them all three together, and make up the-Doxologie: Thus we must conclude.
And having thus acknowledged the Kingdom and Power to be his, we cannot but end in GLORIA ALTISSIMO, Glory be to God on high, and take them all three together, and make up the-Doxologie: Thus we must conclude.
cc vhg av vvn dt n1 cc n1 pc-acp vbi png31, pns12 vmbx p-acp vvi p-acp fw-la fw-la, n1 vbb p-acp np1 p-acp j, cc vvb pno32 d crd av, cc vvi a-acp j: av pns12 vmb vvi.
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18542
But I told you that this Conclusion was but the collection of so many reasons or motives to make Prayer it self a conclusion.
But I told you that this Conclusion was but the collection of so many Reasons or motives to make Prayer it self a conclusion.
p-acp pns11 vvd pn22 d d n1 vbds p-acp dt n1 pp-f av d n2 cc n2 pc-acp vvi n1 pn31 n1 dt n1.
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18543
The Glory of God is Alpha and Omega, the Beginning and the End. This is it which makes us cry, ABBA Father. And when He hears us and grants us our requests, this is the end;
The Glory of God is Alpha and Omega, the Beginning and the End. This is it which makes us cry, ABBA Father. And when He hears us and grants us our requests, this is the end;
dt n1 pp-f np1 vbz np1 cc np1, dt n1 cc dt n1 d vbz pn31 r-crq vvz pno12 vvi, np1 n1. cc c-crq pns31 vvz pno12 cc vvz pno12 po12 n2, d vbz dt n1;
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18544
this is the first wheel, and this is the last.
this is the First wheel, and this is the last.
d vbz dt ord n1, cc d vbz dt ord.
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18545
So that take the whole subsistence of a Christian, in the state of Grace, and the state of Glory,
So that take the Whole subsistence of a Christian, in the state of Grace, and the state of Glory,
av cst vvb dt j-jn n1 pp-f dt njp, p-acp dt n1 pp-f n1, cc dt n1 pp-f n1,
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18546
and it is but one continued and constant motion of Glorifying God.
and it is but one continued and constant motion of Glorifying God.
cc pn31 vbz cc-acp pi vvn cc j n1 pp-f vvg np1.
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18547
GLORIA DEO: Glory, and God, these two, you cannot separate them, because He is our King and our Lord.GLORIA GOD: Glory, and God, these two, you cannot separate them, Because He is our King and our Lord.
fw-la fw-la: n1, cc np1, d crd, pn22 vmbx vvi pno32, c-acp pns31 vbz po12 n1 cc po12 n1.
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18549
And this is a lesson which we learn from God himself, and the first lesson that ever he taught.
And this is a Lesson which we Learn from God himself, and the First Lesson that ever he taught.
cc d vbz dt n1 r-crq pns12 vvb p-acp np1 px31, cc dt ord n1 cst av pns31 vvd.
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18550
For no sooner had he made the Creatures, but he says of them that they were good, that is, he saw his own glory in them.
For no sooner had he made the Creatures, but he Says of them that they were good, that is, he saw his own glory in them.
c-acp av-dx av-c vhd pns31 vvn dt n2, cc-acp pns31 vvz pp-f pno32 d pns32 vbdr j, cst vbz, pns31 vvd po31 d n1 p-acp pno32.
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18551
And if we pray as he commands, our Prayers are his creatures, and he will say of them that they are good, and behold his glory in them.
And if we pray as he commands, our Prayers Are his creatures, and he will say of them that they Are good, and behold his glory in them.
cc cs pns12 vvb c-acp pns31 vvz, po12 n2 vbr po31 n2, cc pns31 vmb vvi pp-f pno32 d pns32 vbr j, cc vvi po31 n1 p-acp pno32.
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18552
For we must not think that all is done in a Gloria Deo; or that there is NONLATINALPHABET, a kind of spell in the very words.
For we must not think that all is done in a Gloria God; or that there is, a kind of spell in the very words.
c-acp pns12 vmb xx vvi cst d vbz vdn p-acp dt fw-la fw-la; cc cst pc-acp vbz, dt n1 pp-f n1 p-acp dt j n2.
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18553
For what is more easie than a song of praise? what is sooner said then a Doxologie? If to draw near to God with the mouth and the lips be to honor him, we are Angels all. No:
For what is more easy than a song of praise? what is sooner said then a Doxology? If to draw near to God with the Mouth and the lips be to honour him, we Are Angels all. No:
p-acp r-crq vbz av-dc j cs dt n1 pp-f n1? q-crq vbz av-c vvn av dt n1? cs pc-acp vvi av-j p-acp np1 p-acp dt n1 cc dt n2 vbb p-acp n1 pno31, pns12 vbr n2 d. uh-dx:
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18554
as St. Paul tells us that the Woman is the glory of the Man when she is subject to him;
as Saint Paul tells us that the Woman is the glory of the Man when she is Subject to him;
c-acp n1 np1 vvz pno12 d dt n1 vbz dt n1 pp-f dt n1 c-crq pns31 vbz j-jn p-acp pno31;
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18555
so are we the glory of God, when we are obedient to his will.
so Are we the glory of God, when we Are obedient to his will.
av vbr pns12 dt n1 pp-f np1, c-crq pns12 vbr j p-acp po31 n1.
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18556
And if our Prayers and our Praises flow from a grateful heart, which is truly his, fashioned and prepared as he would have it,
And if our Prayers and our Praises flow from a grateful heart, which is truly his, fashioned and prepared as he would have it,
cc cs po12 n2 cc po12 n2 vvb p-acp dt j n1, r-crq vbz av-j png31, vvn cc vvn c-acp pns31 vmd vhi pn31,
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18557
then are they sacrifices of a sweet smelling favour unto God.
then Are they Sacrifices of a sweet smelling favour unto God.
av vbr pns32 n2 pp-f dt j j-vvg n1 p-acp np1.
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18558
Not that from hence there accrues to him any thing by way of access or addition:
Not that from hence there accrues to him any thing by Way of access or addition:
xx cst p-acp av a-acp vvz p-acp pno31 d n1 p-acp n1 pp-f n1 cc n1:
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18559
For no quire of Angels can improve, no roaring Devil can diminish his glory. Ille quod est, semper est; & sicut est, ita est;
For no choir of Angels can improve, no roaring devil can diminish his glory. Isle quod est, semper est; & sicut est, ita est;
c-acp dx n1 pp-f n2 vmb vvi, dx j-vvg n1 vmb vvi po31 n1. fw-la fw-la fw-la, fw-la fw-la; cc fw-la fw-la, fw-la fw-la;
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What he is, he alwayes is;
What he is, he always is;
r-crq pns31 vbz, pns31 av vbz;
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and as he is, so he is, in the midst of the noyse of Seraphim and Cherubim, of Men or Devils:
and as he is, so he is, in the midst of the noise of Seraphim and Cherubin, of Men or Devils:
cc c-acp pns31 vbz, av pns31 vbz, p-acp dt n1 pp-f dt n1 pp-f np1 cc n1, pp-f n2 cc n2:
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18562
But because it cannot but be well pleasing unto him to see his creature answer to that pattern which himself hath set, to be what it should be and what he intended.
But Because it cannot but be well pleasing unto him to see his creature answer to that pattern which himself hath Set, to be what it should be and what he intended.
p-acp c-acp pn31 vmbx p-acp vbi av vvg p-acp pno31 pc-acp vvi po31 n1 vvi p-acp d n1 r-crq n1 vhz vvn, pc-acp vbi r-crq pn31 vmd vbi cc r-crq pns31 vvd.
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For as every Artificer is delighted in his work when he sees it finished according to the rule he wrought by,
For as every Artificer is delighted in his work when he sees it finished according to the Rule he wrought by,
p-acp p-acp d n1 vbz vvn p-acp po31 n1 c-crq pns31 vvz pn31 vvn p-acp p-acp dt n1 pns31 vvd p-acp,
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18564
and as we use to look upon the works of our hands or wits with favour and complacencie,
and as we use to look upon the works of our hands or wits with favour and complacency,
cc c-acp pns12 vvb pc-acp vvi p-acp dt n2 pp-f po12 n2 cc n2 p-acp n1 cc n1,
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as we do upon our children when they are like us;
as we do upon our children when they Are like us;
c-acp pns12 vdb p-acp po12 n2 c-crq pns32 vbr av-j pno12;
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18566
so doth God look upon his creature, especially upon Man, when he appears in that shape and form of obedience which he prescribed,
so does God look upon his creature, especially upon Man, when he appears in that shape and from of Obedience which he prescribed,
av vdz np1 vvi p-acp po31 n1, av-j p-acp n1, c-crq pns31 vvz p-acp d n1 cc n1 pp-f n1 r-crq pns31 vvd,
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18567
when he is what God would have him be;
when he is what God would have him be;
c-crq pns31 vbz q-crq np1 vmd vhi pno31 vbi;
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18568
when he doth not change the glory of God into an image made like unto corruptible man,
when he does not change the glory of God into an image made like unto corruptible man,
c-crq pns31 vdz xx vvi dt n1 pp-f np1 p-acp dt n1 vvd av-j p-acp j n1,
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18569
and to birds, and four-footed beasts, and creeping things; and to Birds, and fourfooted beasts, and creeping things;
cc p-acp n2, cc j n2, cc j-vvg n2;
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18570
when he doth not take the member of Christ, and make it the member of an harlot;
when he does not take the member of christ, and make it the member of an harlot;
c-crq pns31 vdz xx vvi dt n1 pp-f np1, cc vvi pn31 dt n1 pp-f dt n1;
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18571
not prostitute that Understanding to folly which should know him; nor that Will to vanity, which should seek him;
not prostitute that Understanding to folly which should know him; nor that Will to vanity, which should seek him;
xx vvi d n1 p-acp n1 r-crq vmd vvi pno31; ccx d vmb p-acp n1, r-crq vmd vvi pno31;
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18572
nor fasten those Affections to the earth, which should seek the things which are above;
nor fasten those Affections to the earth, which should seek the things which Are above;
ccx vvb d n2 p-acp dt n1, r-crq vmd vvi dt n2 r-crq vbr p-acp;
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18573
when he falls not from his state and condition, but is holy as God is holy; merciful as he is merciful; perfect, as he is perfect:
when he falls not from his state and condition, but is holy as God is holy; merciful as he is merciful; perfect, as he is perfect:
c-crq pns31 vvz xx p-acp po31 n1 cc n1, cc-acp vbz j c-acp np1 vbz j; j c-acp pns31 vbz j; j, c-acp pns31 vbz j:
(57) sermon (DIV1)
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18574
Then God doth rejoyce over him, as over the work of his hands, as over his image and likeness not corrupted nor defaced:
Then God does rejoice over him, as over the work of his hands, as over his image and likeness not corrupted nor defaced:
av np1 vdz vvi p-acp pno31, c-acp p-acp dt n1 pp-f po31 n2, c-acp p-acp po31 n1 cc n1 xx vvn ccx vvn:
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18575
Then is the Man nothing else but the glory and praise of his Maker:
Then is the Man nothing Else but the glory and praise of his Maker:
av vbz dt n1 pix av cc-acp dt n1 cc n1 pp-f po31 n1:
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18576
Then the bowing of his Knee is worship, the lifting up of his hands is prayer,
Then the bowing of his Knee is worship, the lifting up of his hands is prayer,
av dt vvg pp-f po31 n1 vbz n1, dt vvg a-acp pp-f po31 n2 vbz n1,
(57) sermon (DIV1)
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18577
and his prayers and his praises are musick in the ears of God, like unto that which the Angels and Archangels, the Cherubim and Seraphim do make.
and his Prayers and his praises Are music in the ears of God, like unto that which the Angels and Archangels, the Cherubin and Seraphim do make.
cc po31 n2 cc po31 n2 vbr n1 p-acp dt n2 pp-f np1, av-j p-acp d r-crq dt n2 cc n2, dt n1 cc np1 vdb vvi.
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18578
And to this end God hath done these great things for us to the praise of his glory, as St. Paul repeats it again and again;
And to this end God hath done these great things for us to the praise of his glory, as Saint Paul repeats it again and again;
cc p-acp d n1 np1 vhz vdn d j n2 p-acp pno12 p-acp dt n1 pp-f po31 n1, p-acp n1 np1 vvz pn31 av cc av;
(57) sermon (DIV1)
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18579
and that we may shew forth his praises, that the Soul, as Athanasius gives the resemblance, may be as a skilful Musitian,
and that we may show forth his praises, that the Soul, as Athanasius gives the resemblance, may be as a skilful Musician,
cc cst pns12 vmb vvi av po31 n2, cst dt n1, c-acp np1 vvz dt n1, vmb vbi p-acp dt j n1,
(57) sermon (DIV1)
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18580
and the Body as a Harp or Lute, which she may tune and touch till it yield a celestial harmony;
and the Body as a Harp or Lute, which she may tune and touch till it yield a celestial harmony;
cc dt n1 p-acp dt n1 cc n1, r-crq pns31 vmb vvi cc vvi c-acp pn31 vvb dt j n1;
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18581
that the whole man may be NONLATINALPHABET, and make up a GLORIA DEO, in a compleat and perfect harmony;
that the Whole man may be, and make up a GLORIA GOD, in a complete and perfect harmony;
cst dt j-jn n1 vmb vbi, cc vvi a-acp dt fw-la fw-la, p-acp dt j cc j n1;
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18582
that the love of Gods Glory may be so intensive and hot within us, ut emanet in habitum, & eructet à conscientia in superficiem, ut & forìs inspiciat quasi supellectilem suam;
that the love of God's Glory may be so intensive and hight within us, ut emanet in habitum, & eructet à conscientia in superficiem, ut & forìs inspiciat quasi supellectilem suam;
cst dt n1 pp-f npg1 n1 vmb vbi av j cc j p-acp pno12, fw-la j p-acp fw-la, cc fw-la fw-fr fw-la p-acp fw-la, fw-la cc fw-la n1 fw-la fw-la fw-la;
(57) sermon (DIV1)
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18583
that the Soul may not be able to contein her self within the compass of the heart,
that the Soul may not be able to contain her self within the compass of the heart,
cst dt n1 vmb xx vbi j pc-acp vvi po31 n1 p-acp dt n1 pp-f dt n1,
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18584
but evaporate from the mind into the outward gesture, and break forth out of the conscience into the voice, open her shop and wares,
but evaporate from the mind into the outward gesture, and break forth out of the conscience into the voice, open her shop and wares,
cc-acp vvb p-acp dt n1 p-acp dt j n1, cc vvi av av pp-f dt n1 p-acp dt n1, vvb po31 n1 cc n2,
(57) sermon (DIV1)
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18585
and behold her own provision and furniture abroad;
and behold her own provision and furniture abroad;
cc vvb pno31 d n1 cc n1 av;
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18586
that so she may make-up that circular motion which the Father speaks of, first look upon God,
that so she may make-up that circular motion which the Father speaks of, First look upon God,
cst av pns31 vmb j d j-jn n1 r-crq dt n1 vvz pp-f, ord vvb p-acp np1,
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18587
then draw back into her self, then after some reverent pause collect her self, then call all her faculties together,
then draw back into her self, then After Some reverend pause collect her self, then call all her faculties together,
av vvb av p-acp po31 n1, av p-acp d j n1 vvi po31 n1, av vvb d po31 n2 av,
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18588
and at last take-in and command all the members of the body, and make her Doxologie perfect and compleat:
and At last take-in and command all the members of the body, and make her Doxology perfect and complete:
cc p-acp ord j cc vvi d dt n2 pp-f dt n1, cc vvi po31 n1 j cc j:
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18589
This must be our constant practice here on earth, that our praise may continually ascend for us into heaven.
This must be our constant practice Here on earth, that our praise may continually ascend for us into heaven.
d vmb vbi po12 j n1 av p-acp n1, cst po12 n1 vmb av-j vvi p-acp pno12 p-acp n1.
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18590
If we leave-out Gods Glory, we lose the benefit of assurance we might have of the other two.
If we leave-out God's Glory, we loose the benefit of assurance we might have of the other two.
cs pns12 j ng1 n1, pns12 vvb dt n1 pp-f n1 pns12 vmd vhi pp-f dt j-jn crd.
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18591
God will be our King indeed, but not protect us; and we shall feel his power, but to our destruction.
God will be our King indeed, but not Pact us; and we shall feel his power, but to our destruction.
np1 vmb vbi po12 n1 av, cc-acp xx vvi pno12; cc pns12 vmb vvi po31 n1, p-acp p-acp po12 n1.
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18593
nor Hallelu-jah to be chanted-out but by the Angels, or that we cannot glorifie God till he hath glorified us.
nor Hallelujah to be chanted-out but by the Angels, or that we cannot Glorify God till he hath glorified us.
ccx j pc-acp vbi j cc-acp p-acp dt n2, cc cst pns12 vmbx vvi np1 c-acp pns31 vhz vvn pno12.
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18594
It is indeed the Angels work: But candidati Angelorum nos ediscimus canticum laudis; when we learn and study this, we stand in competition for an Angels place.
It is indeed the Angels work: But Candidates Angels nos ediscimus canticum laudis; when we Learn and study this, we stand in competition for an Angels place.
pn31 vbz av dt ng1 n1: cc-acp fw-la fw-la fw-la fw-la fw-la fw-la; c-crq pns12 vvb cc vvi d, pns12 vvb p-acp n1 p-acp dt ng1 n1.
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18595
And our Glorifying God here in our earthly members is NONLATINALPHABET, a prologue and preface to that which we shall be and act hereafter.
And our Glorifying God Here in our earthly members is, a prologue and preface to that which we shall be and act hereafter.
cc po12 vvg n1 av p-acp po12 j n2 vbz, dt n1 cc n1 p-acp d r-crq pns12 vmb vbi cc vvi av.
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18596
It was a phansie which possessed many of the Heathen, That men after death should much desire and often handle those things which did most take and affect them in their life-time.
It was a fancy which possessed many of the Heathen, That men After death should much desire and often handle those things which did most take and affect them in their lifetime.
pn31 vbds dt n1 r-crq vvd d pp-f dt j-jn, cst n2 p-acp n1 vmd av-d vvi cc av vvi d n2 r-crq vdd av-ds vvi cc vvi pno32 p-acp po32 n1.
(57) sermon (DIV1)
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18597
So Lucian brings in Priams young son in heaven calling for milk and cheese and such countrycates as he most delighted in on earth.
So Lucian brings in Priams young son in heaven calling for milk and cheese and such countrycates as he most delighted in on earth.
av np1 vvz p-acp npg1 j n1 p-acp n1 vvg p-acp n1 cc n1 cc d n2 c-acp pns31 av-ds vvn p-acp p-acp n1.
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18598
Even now, saith Maximus Tyrius, Aesculapius ministreth Physick, Hercules tryes the strength of his arm, Castor and Pollux are under sail, Minos is on the bench, and Achilles in arms. Even now, Says Maximus Tyrius, Aesculapius Ministereth Physic, Hercules tries the strength of his arm, Castor and Pollux Are under sail, Minos is on the bench, and Achilles in arms.
av av, vvz np1 np1, np1 vvz n1, np1 vvz dt n1 pp-f po31 n1, np1 cc np1 vbr p-acp n1, np1 vbz p-acp dt n1, cc np1 p-acp n2.
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18599
And this indeed is but a phansie:
And this indeed is but a fancy:
cc d av vbz p-acp dt n1:
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18600
for when our breath departeth, these our thoughts perish, and all things shall end with the world, War, and Navigation, and Physick.
for when our breath departeth, these our thoughts perish, and all things shall end with the world, War, and Navigation, and Physic.
c-acp c-crq po12 n1 vvz, d po12 n2 vvi, cc d n2 vmb vvi p-acp dt n1, n1, cc n1, cc n1.
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18601
Yet it is a fair resemblance of a Christian in this respect, whose life is Grace, and eternity Glory;
Yet it is a fair resemblance of a Christian in this respect, whose life is Grace, and eternity Glory;
av pn31 vbz dt j n1 pp-f dt njp p-acp d n1, rg-crq n1 vbz n1, cc n1 n1;
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18602
Which is nothing else, saith Gerson, but gratia consummata, nullatenus impedita, Grace made perfect and consummate, finding no opposition, no temptation to fight with.
Which is nothing Else, Says Gerson, but Gratia Consummated, At no time impedita, Grace made perfect and consummate, finding no opposition, no temptation to fight with.
r-crq vbz pix av, vvz np1, cc-acp fw-la fw-la, av fw-la, n1 vvd j cc vvi, vvg dx n1, dx n1 pc-acp vvi p-acp.
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18603
For though there will be no place for Alms, where there is no poverty; no use of Prayers, where there is no want;
For though there will be no place for Alms, where there is no poverty; no use of Prayers, where there is no want;
p-acp cs pc-acp vmb vbi dx n1 p-acp n2, c-crq pc-acp vbz dx n1; dx n1 pp-f n2, c-crq pc-acp vbz dx n1;
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18604
no need of Meekness, where there can be no injury;
no need of Meekness, where there can be no injury;
dx n1 pp-f n1, c-crq a-acp vmb vbi dx n1;
(57) sermon (DIV1)
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18605
yet to Praise and Glorifie and Worship God are everlasting offices, to be performed here by us on earth,
yet to Praise and glorify and Worship God Are everlasting Offices, to be performed Here by us on earth,
av p-acp n1 cc vvi cc n1 np1 vbr j n2, pc-acp vbi vvn av p-acp pno12 p-acp n1,
(57) sermon (DIV1)
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18606
and to be continued by us in heaven, when we shall be made equal to the Angels.
and to be continued by us in heaven, when we shall be made equal to the Angels.
cc pc-acp vbi vvn p-acp pno12 p-acp n1, c-crq pns12 vmb vbi vvn j-jn p-acp dt n2.
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18607
This is a duty without which Prayer cannot subsist, but breaths it self into the air and vanisheth,
This is a duty without which Prayer cannot subsist, but breathes it self into the air and Vanishes,
d vbz dt n1 p-acp r-crq n1 vmbx vvi, cc-acp vvz pn31 n1 p-acp dt n1 cc vvz,
(57) sermon (DIV1)
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18608
or rather ascends to pull-down a curse for a blessing. Therefore it is fitted to all sorts of men:
or rather ascends to pull-down a curse for a blessing. Therefore it is fitted to all sorts of men:
cc av-c vvz p-acp j dt n1 p-acp dt n1. av pn31 vbz vvn p-acp d n2 pp-f n2:
(57) sermon (DIV1)
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18609
As indeed the best and most excellent parts of Religion are common to all, without exception of Quality, Age, Time, Place,
As indeed the best and most excellent parts of Religion Are Common to all, without exception of Quality, Age, Time, Place,
c-acp av dt js cc av-ds j n2 pp-f n1 vbr j p-acp d, p-acp n1 pp-f n1, n1, n1, n1,
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18610
or Sex, as a Hymn set to every voice.
or Sex, as a Hymn Set to every voice.
cc n1, c-acp dt n1 vvn p-acp d n1.
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18611
The Jews were wont to give out the books of holy Scripture to be read respectively to the abilities of men.
The jews were wont to give out the books of holy Scripture to be read respectively to the abilities of men.
dt np2 vbdr j pc-acp vvi av dt n2 pp-f j n1 pc-acp vbi vvn av-j p-acp dt n2 pp-f n2.
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18612
Some were permitted to the Vulgar; the rest were lockt-up, and permitted only to be read by the Learned.
some were permitted to the vulgar; the rest were lockt-up, and permitted only to be read by the Learned.
d vbdr vvn p-acp dt j; dt n1 vbdr j, cc vvd av-j pc-acp vbi vvn p-acp dt j.
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18613
This Doxologie admits no such restraint.
This Doxology admits no such restraint.
d n1 vvz dx d n1.
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18614
Arator ad stivam, The plowman at the plow may sing Hallelujah as well as the greatest Clerk and profoundest Doctor.Arator ad stivam, The plowman At the blow may sing Hallelujah as well as the greatest Clerk and profoundest Doctor.
n1 fw-la fw-la, dt n1 p-acp dt n1 vmb vvi np1 c-acp av c-acp dt js n1 cc js n1.
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18615
Again, when the Athenians met together in their Senate, it was not lawful for men of all ages to speak;
Again, when the Athenians met together in their Senate, it was not lawful for men of all ages to speak;
av, c-crq dt njp2 vvd av p-acp po32 n1, pn31 vbds xx j p-acp n2 pp-f d n2 pc-acp vvi;
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18616
therefore it was proclaimed by a publick cryer, NONLATINALPHABET; Is there any above fity years of age? let him speak.
Therefore it was proclaimed by a public crier,; Is there any above fity Years of age? let him speak.
av pn31 vbds vvn p-acp dt j n1,; vbz a-acp d p-acp crd n2 pp-f n1? vvb pno31 vvi.
(57) sermon (DIV1)
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18617
But here it is, Young men and maids, old men and children; all must praise the name of the Lord. Young, or old;
But Here it is, Young men and maids, old men and children; all must praise the name of the Lord. Young, or old;
p-acp av pn31 vbz, j n2 cc n2, j n2 cc n2; d vmb vvi dt n1 pp-f dt n1. j, cc j;
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18618
it skils not in our sacred Senate and holy Assemblies.
it skills not in our sacred Senate and holy Assemblies.
pn31 vvz xx p-acp po12 j n1 cc j n2.
(57) sermon (DIV1)
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18619
Yea, children adhuc dimidiata verba tentantes, as yet scarsly able to apply their tongue to the roof of their mouth, must practise this duty.
Yea, children Adhoc dimidiata verba tentantes, as yet scarcely able to apply their tongue to the roof of their Mouth, must practise this duty.
uh, n2 fw-la fw-la fw-la fw-la, c-acp av av-j j pc-acp vvi po32 n1 p-acp dt n1 pp-f po32 n1, vmb vvi d n1.
(57) sermon (DIV1)
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18620
For as earthly Fathers think loquelam liberorum ipso offensantis linguae fragmine dulciorem, as Minutius speaks, their little childrens first broken and imperfect prattle pleasantest,
For as earthly Father's think loquelam liberorum ipso offensantis linguae fragmine dulciorem, as Minutius speaks, their little Children's First broken and imperfect prattle Pleasantest,
p-acp p-acp j n2 vvb fw-la fw-la fw-la fw-la fw-la fw-la fw-la, p-acp np1 vvz, po32 j ng2 ord vvn cc j n1 js,
(57) sermon (DIV1)
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18621
so to our heavenly Father, who opens the mouths of babes and sucklings, it is a thing very pleasant to hear parvulorum adhuc linguas balbutientes Christo Hallelujah resonare, as St. Hierom speaks, to hear even children in their imperfect language sing his praise.
so to our heavenly Father, who Opens the mouths of babes and sucklings, it is a thing very pleasant to hear parvulorum Adhoc linguas balbutientes Christ Hallelujah resonare, as Saint Hieronymus speaks, to hear even children in their imperfect language sing his praise.
av p-acp po12 j n1, r-crq vvz dt n2 pp-f n2 cc ng1, pn31 vbz dt n1 av j pc-acp vvi fw-la fw-la fw-la n2 fw-la np1 fw-la, p-acp n1 np1 vvz, pc-acp vvi av n2 p-acp po32 j n1 vvi po31 n1.
(57) sermon (DIV1)
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18622
Thirdly, amongst the superstitious ceremonies of the Heathen there were many things which might not be said or done but in their Temples and at solemn Meetings,
Thirdly, among the superstitious ceremonies of the Heathen there were many things which might not be said or done but in their Temples and At solemn Meetings,
ord, p-acp dt j n2 pp-f dt j-jn pc-acp vbdr d n2 r-crq vmd xx vbi vvn cc vdn p-acp p-acp po32 n2 cc p-acp j n2,
(57) sermon (DIV1)
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18623
and therefore Alcibiades was called in question at Athens for no less then his life because he did NONLATINALPHABET, utter amongst his companions such things as he had seen in their sacred mysteries falsly so called.
and Therefore Alcibiades was called in question At Athens for no less then his life Because he did, utter among his Sodales such things as he had seen in their sacred Mysteres falsely so called.
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But this duty is not restrained to any place. The Church, or our private house, or whatsoever place else, are all alike. Ecce Rhodus, ecce saltus.
But this duty is not restrained to any place. The Church, or our private house, or whatsoever place Else, Are all alike. Ecce Rhodes, ecce saltus.
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Every place we stand in is holy ground.
Every place we stand in is holy ground.
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Again, some Nations have shewed themselves so superstitious that, as if Words were like Garments, some peculiar to Men, some to Women, they ordained that some things ought not to be spoken by Men, some by Women.
Again, Some nations have showed themselves so superstitious that, as if Words were like Garments, Some peculiar to Men, Some to Women, they ordained that Some things ought not to be spoken by Men, Some by Women.
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So amongst the Romans it was not lawful for Men to swear by their Goddess Ceres,
So among the Roman it was not lawful for Men to swear by their Goddess Ceres,
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nor for Women by their God Hercules.
nor for Women by their God Hercules.
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But as this Doxologie admits of no difference of Place or Person, so neither of Sex,
But as this Doxology admits of no difference of Place or Person, so neither of Sex,
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but is a duty which concerns all Kings of the earth and all people, young and old, rich and poor.
but is a duty which concerns all Kings of the earth and all people, young and old, rich and poor.
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And it is very meet, right, and our bounden duty, that we should at all times and in all places give thanks unto thee, O Lord, holy Father, eternal King, almighty and everlasting; And it is very meet, right, and our bounden duty, that we should At all times and in all places give thanks unto thee, Oh Lord, holy Father, Eternal King, almighty and everlasting;
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that thy praise should be in our mouth continually, even IN SECULA SECULORUM, for ever and ever. AMEN.
that thy praise should be in our Mouth continually, even IN SECULA SECULORUM, for ever and ever. AMEN.
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And with this we end and shut-up all our Meditations upon this excellent Form of Prayer, ascribing to this our King,
And with this we end and shutup all our Meditations upon this excellent From of Prayer, ascribing to this our King,
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even to the King of Kings, God the Father, God the Son, and God the holy Ghost, all honour and majesty and power and dominion and glory now and for evermore.
even to the King of Kings, God the Father, God the Son, and God the holy Ghost, all honour and majesty and power and dominion and glory now and for evermore.
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